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From the instructions of the Optina Elder Hieroschemamonk Macarius A warning to those who read the spiritual books of the fathers and those who wish to undergo the mental Jesus prayer There were two reasons for writing this warning. The first and main reason was explained by the translator of the fatherly writings from Hellenic-Greek into the Slavic language, the experienced Moldavian elder Paisius Velichkovsky, a worker of prayer, in his letter to Elder Theodosius, Archimandrite of the Sophronius Hermitage, where he writes: “I spiritually notify your shrine that regarding the publication, through the printing of fatherly books, both in Hellenic-Greek and in the Slavic language, I am overwhelmed with joy and fear: joy - because they will no longer be consigned to final oblivion and zealots can more conveniently acquire them; fear, fear and trembling, that these (holy works), like other books, as a thing for sale, will be offered not only to monks, but to all Orthodox Christians in general; and according to them, those who learned on their own, without the guidance of experienced ones, to do mental prayer, as if delusion did not follow; and delusion, as the cause, would not have resulted from the superstitious blasphemy against this holy and immaculate deed, attested by very many great holy fathers.” Having presented the former example of blasphemy against prayer, the elder continues: “So, as I said above, I fear and tremble, lest deceptions result for the self-initiators, and deceptions result in blasphemy, and blasphemy results in doubt in the truth of the teachings of our God-bearing fathers. Therefore, the God-bearing fathers, teaching about this prayer, consider true obedience, from which humility is born, to be its beginning and unshakable foundation; humility protects the one who strives in it from all the charms that follow self-initiators. And how will it be possible, without obedience, by self-indulgence, which will be followed by delusion, without any instruction, to be forced to do such a terrible and terrible thing, that is, such a prayer, and to avoid the many different charms of the enemy, with great cunning inflicted on this prayer and on those who labor in it? It’s completely impossible!” 142 Another reason for the warning was a manuscript by an unknown writer, which explains various prayerful actions and spiritual consolations, which were vouchsafed to the Siberian elder Basilisk. In this manuscript, the author wrote an indifferent conviction for the passage of mental and heartfelt prayer, setting the main goal in this activity to be the search for high gifts and spiritual consolations, which can lead to very dangerous consequences in relation to the charms of the enemy. Although this manuscript is still in a few hands and is known to few, it cannot be kept silent about it. It is written convincingly. The evidence is adapted from the books of the fathers; and the dangerous side on this subject is silent; so that someone who does not fully know the teachings of the Holy Fathers can easily be carried away by such a conviction, and especially who has not happened to see or hear from others about those who have been damaged mentally through such action. In order to see the truth more clearly, let us cite the testimonies of the saints and God-bearing fathers about whether the mental practice of the Jesus Prayer is accessible to many and whether the goal of seeking spiritual gifts and consolations through this practice is correct and safe. From a consideration of the entire teaching of the Holy Fathers, it is clear that those who practice the Jesus Prayer in a correct and lawful manner are actually sometimes granted from the Lord great spiritual gifts, and the revelation of the sacraments, and various spiritual consolations, the grace of God providentially acting in the souls of humble and worthy prayer-bookers; but very few achieve this. Saint Isaac the Syrian says: “Just as out of many thousands there is hardly one who has fulfilled the commandments and laws with a little imperfection and has achieved spiritual purity: so out of a thousand (who undergo mental division) is there only one who has been vouchsafed with much security to achieve pure prayer, break this limit and receive this sacrament; for in no way were many, but rare (or very few) worthy of pure prayer. He who has achieved that sacrament, which is barely gained through this prayer from generation to generation, by the grace of God [Homily 16, p. 69] 143. From these words of Saint Isaac, it is clear that if, according to the presented conviction, everyone indifferently takes up mental prayer, with the goal of achieving high gifts and spiritual consolations: then many must inevitably fall into one of two extremes - either they will be caught in the allure of the enemy by false sensations and seductive dreams, or, not receiving any success, they will be foolishly embarrassed, because “high spiritual prayer”, according to the word of Saint Isaac the Syrian, “one of countless people is honored” [Homily 21, p. 118]. The holy and God-bearing fathers wrote about great spiritual gifts not so that everyone would foolishly strive to receive them, but so that those who do not have them, hearing about such high gifts and revelations received by the worthy, would realize their deep weakness and great unworthiness and involuntarily bow to humility, which, more than all works and virtues, is necessary for those seeking salvation. Saint Climacus writes: “Just as the poor, seeing the royal treasures, recognize their poverty even more, so the soul, reading the stories about the great corrections of the holy fathers, becomes more humble in its thoughts” (Degree 26, chapter 211). And in another place this saint says: “It is commendable to be amazed at the works of the saints; it is saving them to be jealous; and to suddenly want to become an imitator of them is reckless and impossible” [Degree 4, chapter 42]. And Saint Isaac the Syrian says: “If you say that some fathers wrote about what purity of the soul is, and what health (of the soul) is, and what dispassion is, and what vision is: then they did not write so that we would expect this ahead of time. For it is written that the Kingdom of God will not come with observance [Lk. 17.20]. And in those who had such an intention, they acquired pride and downfall. And we will put the place of the heart in order by deeds of repentance and living a life pleasing to God. The Lord's things will come by themselves if this place of the heart is pure and undefiled. But what we seek with expectation, I mean God’s lofty gifts, is rejected by the Church of God; and those who accepted this acquired pride and downfall. And this is not a sign that a person loves God, but an illness of the soul. And how can we strive for the high gifts of God, when the divine Paul boasts of sorrows and considers fellowship in the sufferings of Christ (that is, patience in sorrow and suffering) to be a high gift of God” [Homily 55, p. 290]. Also in another place it is said by Saint Isaac: “Every person who, before perfect training in the first part (that is, activity) moves on to this second (that is, speculative), attracted by its sweetness, not to mention laziness, suffers the wrath (of God) because he did not first put to death his evils even on earth [ Col. 3:5 ], that is, did not heal the weakness of his thoughts by exercising in enduring reproaches the cross, but dared to dream in his mind about the glory of the cross... Whose mind is defiled by countless passions and who strives to fill his mind with dreamy thoughts; those who have not first cleansed their minds with sorrows and have not subdued their carnal lusts are blocked from their lips (that is, they are forbidden from doing so by punishment); but, relying on what the ear heard and what was written in ink, he rushed straight ahead 144 to walk a path full of darkness, when he himself was blind in his eyes. For even those whose sight is sound, being filled with light and having acquired grace-filled guides, are in danger day and night, while their eyes are filled with tears and they labor in prayer and weeping all day and night because of the fear of the journey, and the terrible rapids that they encounter, and the images of the truth that turn out to be mixed and deceptive images. God comes from itself, imperceptibly for you. Yes! But if the place (of the heart) is clean and not defiled. If the apple of your spiritual eye is unclean, then do not dare to look at the surroundings of the Sun (mental), so as not to deprive you of that small illumination, that is, simple faith and humility and heartfelt confession, and small deeds according to your strength, and not be thrown out into the same place with your mental (enemies), which is pitch darkness, external from God, bearing the image of hell, in the likeness of one who was not ashamed to enter to marry in defiled clothes" [Word 2, p. 13 and 14]. Here Saint Isaac clearly showed that those who seek sweet spiritual sensations in prayer with longing, and especially those who prematurely strive for spiritual vision and contemplation, fall into the delusion of the enemy and into the realm of darkness and darkness of meaning, being abandoned by God’s help and given over to the demons for reproach beyond their measure and dignity. After the pitiful story about Malpas and Aspnas, seduced by the devil, Saint Isaac says: “It was not in vain that I said this here, but in order to understand the reproach of demons who thirst for the destruction of the saints, and not to desire, not during the height of mental living, and not to be in the ridicule of the evil one and our adversary. For even now I see that the young talk nonsense without fear and teach about the secrets of dispassion.” About people who are filled with passions and enter into the study of the understanding of bodily and incorporeal 145 and therefore do not differ from the sick who teach the rules about maintaining health, one of the saints wrote: “Blessed Paul, when he learned about the disciples who neglected the commandments and did not conquer the passions, but desired the bliss in contemplating the mysteries that comes after cleansing, he said to them: Put off the old man of passions, and then desire to put on the new, renewed by the knowledge of the mysteries, in likeness to the Creator [Col.3:22,23,24]. And do not covet this of mine and the other apostles, which was actually a gift of grace, because God desires him, has mercy, but his eye desires, hardens [Rom.9:18]. For who can resist His face or resist His will? It happens that sometimes God gives tuna, and sometimes he looks for deeds and purity and then gives the gift; sometimes, even after the work of purification, he does not serve it here, but keeps it in order to serve it in his place” [Slovo 55, p. 309]. Saint Gregory of Sinaite, a zealous teacher of smart work, writes in his chapters on silence: “Near and around beginners and self-initiated demons usually spread networks of thoughts and harmful dreams and prepare ditches of falls; since their city is still under the rule of the barbarians. And there is nothing to be surprised if one of them gets lost, or goes out of his mind, or accepts and accepts delusion... There is nothing marvelous in the fact that beginners are mistaken even after much labor... For the memory of God, or mental prayer, is higher than all works... But whoever shamelessly and boldly wants to come to God and confess Him purely and is forced to acquire Him in himself is conveniently put to death by demons, if allowed to do so. this... The Lord, who is merciful to us, seeing how quick we are to high things, often does not allow us to fall into temptation, so that everyone, realizing his arrogance, himself turns to real action before he becomes a reproach and a laughing stock for demons and a cry for people... For it belongs to the strong and perfect to always fight with demons alone and to constantly turn the sword of the spirit against them, which is the word of God [Eph. 6:17]; the weak and beginners use flight with reverence and fear as a stronghold, refusing confrontation and not daring to enter into it ahead of time, and thus avoid death (spiritual).” (Russian Philokalia, vol. V. Instruction for the silent, chapter 7.) This saint also says that not everyone should and can be taught to do mental prayer, as it is written in his 15 chapters: “Those who do not keep up psalmody at all speak well, if they succeed. Such people have no need for psalmody, but must remain in silence, unceasing prayer and contemplation if they have achieved enlightenment. For they are united with God and should not tear their mind away from Him and plunge it into confusion (or into a crowd of thoughts)... It is not possible to teach others this rite. Obedient 146 simpletons and illiterate people - yes (that is, it is possible), because obedience for the sake of humility is capable of any virtue. This science is not taught to the disobedient, whether they are simpletons or scholars, lest they fall into delusion; for the self-righteous cannot avoid conceit, which is usually accompanied by delusion, as Saint Isaac says. Some, without thinking about the harm that may come, teach everyone who happens to keep the memory of God (that is, the Jesus Prayer) through their efforts so that the mind learns this memory and loves it, which is impossible, especially for those who are accustomed to living according to their own rite. For, since their mind is unclean due to negligence and arrogance and is not purified by tears, they see shameful images of thoughts rather than prayer; while the unclean ones nesting in their hearts, being disturbed by the terrible name (of God), grind, wanting to destroy the one who offends them.” (Russian Philokalia. On prayer and silence, chapter 8.) Moreover, you should know that mental prayer requires a lot of attention, effort and work. Whoever wishes to go through this work in his mind, Saint Simeon the New Theologian prescribes the following: “After (establishing in the heart) perfect obedience, which, as we said, you should have to your spiritual father, do all your other affairs with a clear conscience, as if you were before the face of God; for without obedience it is impossible to have a clear conscience. You must keep your conscience clear in three respects: in relation to God, in relation to your spiritual father and in relation to other people, as well as to things and objects of the world (everyday). In relation to God, you have a duty to keep your conscience clear, not allowing yourself to do anything that you know does not give peace to God and is unpleasant to Him. In relation to your spiritual father, do only what he commands you, and do not allow yourself to do anything more or less than that, but walk according to his intention and according to his will. In relation to other people, you keep your conscience clear, not allowing yourself to do anything to them that you yourself hate and that you do not want them to do to you. And in relation to things, you have a duty to keep your conscience clear, always using them as they should, namely: food, drink, clothing. And, in short, do this as if you were before the face of God, and in no matter do you allow yourself to be convicted and wounded by your conscience because you did not do it well” (Russian Philokalia, vol. V. In the 3rd form of prayer.) Whoever has the opportunity and will to live according to this instruction of the Venerable Simeon the Theologian, then, without a doubt, with humility and hope for God’s help, can touch upon learning how to do heartfelt prayer, using in this and other advice of the holy fathers, that is, dissolving prayer with the memory of death, the memory of one’s previous life and the recollection of one’s sins in appearance (except for carnal ones, since remembering them is harmful), and in all ways will acquire and retain contrition of spirit, and humility, and crying, “for we have a war with proud (ungrateful to God) demons,” says St. Philotheus of Sinai. (Russian Philokalia. Vol. III, chapter 13.) The doer of this must also keep in mind the true purpose of prayer, and not the one represented by the mentioned writer, that is, the search for gifts and spiritual consolations. Truly righteous ascetics did not seek gifts; but, on the contrary, some of them prayed to God that the gifts already given would be taken away from them. “If some of them,” says Saint Isaac the Syrian, “received gifts, they received them out of need (for the common benefit) or because of their simplicity” (Sermon 36, p. 175). Saints Callistus and Ignatius write: “Do not seek before the time what will happen in due time.” (Russian Philokalia. Vol. V, chapter 59.) And in another place these saints, citing evidence from the book of St. Isaac about the Divine manifestation in us and essential grace-filled enlightenment, warn the inexperienced, saying this: “This is Jerusalem and the Kingdom of God, hidden within us, according to the word of the Lord (Luke 17:21), this region is the cloud of God’s glory, into which only the pure in heart will enter behold the face of your Master” (Word 8). “Only let him not seek the manifestation of God in himself, so as not to accept the one who truly is darkness and falsely presents himself as light.” (Russian Philokalia. T. V, chapter 60.) What is the true purpose of prayer? Saint Cassian the Roman, in his letter to Leontin the Abbot, speaking about his conversation with Abba Moses, writes that the saint sets the purity of the heart as the goal of spiritual life, that is, cleansing it from passions. How is this goal achieved? By keeping the commandments of God; and through this, when someone puts off the old man, that is, the passions, he is worthy of pure and spiritual prayer, according to what was said by Saint Isaac the Syrian: “A person is worthy of it (that is, spiritual prayer) when both internally and externally he is put off from sin through the fulfillment of the commandments of the Lord, contrary to sin. Whoever loves these commandments and uses them according to their order; For this it is necessary to withdraw from many human affairs, that is, to be stripped of the body and to be outside of it, so to speak, not by nature, but by necessity. He who leads life in the image of the Lawmaker (that is, according to His example) and fulfills His commandments, it is impossible for sin to remain in him. That is why the Lord in the Gospel promised the one who kept the commandments to create a monastery with him.” (Word 21. In answer to the question, what is spiritual prayer and how can an ascetic be worthy of it.) From Macarius of Egypt in the book of seven words we read: “If someone, having no desire for prayer, forces himself only to pray, in order to thus receive grace-filled prayer, and does not force himself to humility, love and observance of the other Lord’s commandments: then although sometimes, as he asks, grace-filled prayer is given to him, even partly with peace and joy of spirit; but in morals he is similar to the same person to whom he was similar before. For he does not have meekness, because he did not labor to acquire it and did not prepare his heart to be meek; does not have humility, because he did not ask or force himself to do so; does not have love for everyone, because he did not care about it and did not strive in prayers to ask for it. For everyone, as he forces himself to prayer and in every possible way forces him to incline his stubborn heart to it; So one must force oneself to love, and to meekness, and to all patience and generosity, according to what is written, with joy; We must also force ourselves to complacently endure exile and all kinds of reproaches and consider ourselves the worst and lowest of all” (Homily 1, chapter 13). In the same book and in the same Word it is also said that such a person is always close to falling: “If anyone forces himself to pray until he has received some gift from God, and to those, that is, to humility, to love, meekness and other virtues, in the same way he does not do violence to himself; Although sometimes, at his request, the grace of God is given to such a person, for God is good and merciful and gives to those who ask Him according to their petitions, but since he has not prepared himself and has not accustomed himself to the said virtues, he either loses grace, or accepts it and at the same time falls, or does not succeed at all, falling into arrogance, because he does not devote himself entirely, with firm intention, to the commandments of the Lord. For the abode and rest of the Holy Spirit is humility, love, meekness and the other commandments of the Lord” (Homily 1, chapter 14). And this saint (Macarius) also says: “If our prayer is not combined with humility, love, simplicity and grace; then this prayer will not be the same, but rather a mask of prayer, which cannot bring us any benefit” (Homily 3, chapter 5). The mentioned writer, urging people to undergo mental prayer, visually exposes the spiritual structure and way of life of only selected ascetics who have already cleansed themselves of passions. But how the struggle with passions is first accomplished spiritually through prayer, he is silent about that. In the superscription to the book of St. Nilus of Sora it is said: “Put on one side the commandments of Christ, and on the other an unceasing prayer, so that (God) forgives us our debts. And give me the true word not to break a single commandment, that is, not to lust, not to be angry, not to judge, not to slander, not to lie, not to idle talk, to love enemies, to do good to those who hate, to pray for those who do evil; also avoid lust, love of money, lustful thoughts, sadness, vanity and contempt 147 and simply all sins and evil thoughts. And with such a promise, begin to learn how to do smart things; and pay careful attention to how many times every day, looking at your promise, you will break the commandments and how many sins, passions and bad thoughts you will be wounded by.” This place, firstly, shows how smart work should be coupled with keeping the commandments of God, which the mentioned writer nowhere affirmatively speaks of; but only narratively, at the end of his message, he mentions little. Secondly, it shows that the doer of prayer does not suddenly enjoy the desired fruits, although the mentioned persuader and quick one promises success in this. From the teachings of the Holy Fathers it is clear that learning to do smart things requires a lot of not only labor and achievement, but also time. Saint John Chrysostom writes: “The matter requires not one day or two, but many years and time: feat and labor are necessary until the enemy is driven out and Christ dwells.” 148 The Monk Hesychius and Nicephorus the monk, although many details are presented on how the training of smart doing should first take place; but those who have not yet experienced it should primarily adhere to the instructions of the monks Callistus and Ignatius, because they gradually lay out the guidance for undergoing mental work, placing many preparations for it ahead. Secondly, these saints say that the beginning of any work according to God is living according to the commandments of the Savior, and that whoever wants to live according to God must be directed towards fulfilling all the commandments of God, especially keeping peace with others and having love for everyone. Further they write that first of all one must choose a spiritual mentor and have complete obedience to him and cut off one’s will before him. Having exhibited signs of true obedience, they also explain that the worker of this, with the Orthodox faith, must be filled with good deeds, avoid rumors and embarrassment, sadness and care, be silent and silent, and thank God for everything; to recognize one’s weakness and bravely endure temptations, with hope in God and expectation of spiritual benefit from Him; during changes that occur, do not despair, but with faith and patience expect changes for the better and especially plunge into the depths of humility, from the bottom of your heart considering yourself the most sinful and most indecent of all people; because humility covers many of our weaknesses and, more than other virtues, propitiates God for us. These saints also advise to be careful with spiritual consolations. They also wrote a chapter on Divine and feigned consolation, where it is exposed how the crafty enemy maliciously and subtly tries to seduce with false consolations not only inexperienced, but also skilled ascetics, bowing them into some subtle sleep, so that they cannot distinguish the consolation of the false from the true. (Russian Philokalia, Vol. V, chapter 44.) The main sign of delusion is when a person mistakes false sensations of joy or consolation from the enemy for blessed ones or accepts false advice as true. Why, in order to avoid harm, do these saints advise in this case to ask the one who can teach not only from Divine Scripture, but also from experienced Divine enlightenment. If there is none, then it is better not to accept consolation, but to humbly resort to God, sincerely considering yourself unworthy of such dignity and vision. (Russian Philokalia. T. V, chapters 62,63.) Although the Apostle Paul mentions joy among other fruits (Gal. 5:22), one must be very careful not to be carried away by a false sense of joy, as the holy Climacus writes about this, saying: “With the hand of humility, reject the joy that comes as unworthy of it, lest you be deceived by it and accept a wolf instead of a shepherd” (Degree 7, Chapter 57). True and unadulterated joy, as can be seen from the apostle’s very calculation of spiritual fruits, belongs to a great spiritual measure. Just as the gifts of the Holy Spirit begin from the lesser, that is, from the fear of God, and ascend gradually, so the spiritual fruits begin not from the highest, but from the lowest, that is, self-control in everything and meekness, which will be followed by living faith, all mercy towards one’s neighbor, then goodness, about which the prophet Habakkuk and Saint Isaac the Syrian speak: “The good eye will not see evil” (Hab. 1:13; Isaac the Syrian, word 21). Further, long-suffering in sorrows and temptations, internal and external, and peace from thoughts and all passion. If someone dissolves his prayer with these virtues, called fruits by the Apostle, and has achieved spiritual joy in due time; he can enjoy it with dignity and righteousness, being filled with humility and love, which, according to the word of the Apostle, never falls away (1 Cor. 13:8). By the way, let's talk about charm in general. Saint Gregory of Sinaite writes: “If you are kindly silent, hoping to be with God, never accept anything sensual or spiritual, outside or inside, even if it is the image of Christ, or an Angel, or some saint, or if the light is dreamed and imprinted in the mind. The mind itself naturally has the power to dream and can easily construct ghostly images of what it desires for those who do not heed this, which is dangerous and thus causes harm to themselves. In the same way, the memory of good and bad things usually suddenly imprints images of them on the mind and leads it into daydreaming... Therefore, pay attention, lest you believe anything, being carried away by it, even if it were something good, before questioning the experienced and fully examining the matter, so as not to suffer harm; but always be dissatisfied with this, keep your mind colorless, formless and ugly. Often what was sent by God as a test for the crown turned out to be harmful to many. Our Lord wants to test our autocracy, where it is heading. But he who sees something mentally or sensually and accepts it without questioning the experienced, is easily - although it is from God - seduced or has to be seduced, as he is quick to accept thoughts... God is not indignant with the one who carefully listens to himself if, for fear of deception, he does not accept what is from Him, without questioning and due testing, but even more praises him as wise... For it is no small task to comprehend the truth must be clear and pure from that which is contrary to grace, because the devil has a custom, especially for beginners, to present his own charm under the guise of truth, transforming his evil into the spiritual.” (Russian Philokalia. T. V. Instruction for the Silent, Chapter 7.) And Simeon the New Theologian says: “While standing on this path, those who see the light with their bodily eyes, smell the fragrance with their sense of smell, hear voices with their ears, and the like, are deceived. Some of these became enraged and wandered from place to place in a frenzy. Others were deceived by accepting the devil, who was transformed and appeared to them in the form of an Angel of light, but they did not recognize him and remained incorrigible to the end, not wanting to hear advice from any brother. Some of these took their own lives, having been prompted to do so by the devil: some threw themselves into the abyss, others hanged themselves. And who can retell the various delights with which the devil deceives them, when they are innumerable? (Russian Philokalia. T.V. In the 1st image of prayer. At the end of the book.) Those who, without cleansing themselves of passions, raise their minds to heaven and imagine heavenly blessings and the ranks of Angels, etc., are especially susceptible to this delusion, as it is written by Simeon the New Theologian in the same chapter above: “When someone, standing in prayer and raising his hands, and his eyes, and his mind to heaven, holds Divine thoughts in his mind, imagines heavenly blessings, the ranks of Angels and the abodes saints and, in short, he collects everything he hears in the Divine Scriptures into his mind and then, during prayer, thinks about it in vain to heaven, and thereby moves his soul to the lust and love of God and sometimes even brings out tears and cries (this will be the first form of attention and prayer).” “But with this image (of prayer, if someone stops at it alone), it happens that little by little (the one praying like this) begins to boast in his heart, without realizing it. It seems to him that what he does is from the grace of God as a consolation to him; and he prays to God to grant him to always remain in such work. And this (that is, thinking about this form of prayer in this way) is a sign of delusion; for good is no longer good when it does not happen in a good way and as it should” (ibid.). What does “does not happen in a good way” mean? Saint Simeon, in response, cites evidence from the book of Saint Climacus, who likens the images of attention and prayer to a ladder of four steps and says: “Others tame passions and humble themselves; others sing, that is, pray with their lips, others practice mental prayer, others enter into contemplation. And so, those who, continues Saint Simeon, undertake to ascend these steps, do not begin from the upper ones in order to descend to the lower ones, but from the lower ones go to the upper ones - they step on the first, then on the second, then on the third and finally on the fourth... And, firstly, they need to strive with the mind and tame the passions, and secondly, practice psalmody, that is, pray with the lips, because - when the passions subside, then prayer naturally brings pleasure and sweetness even to the tongue and is considered acceptable before God; thirdly, to pray intelligently, and fourthly, to ascend into contemplation... And so, whoever goes through all this in order, each in its own time, can, after his heart has been cleansed of passions, completely immerse himself in psalmody, and resist thoughts, and look to heaven with sensual eyes, when it is necessary, but with intelligent, spiritual ones, contemplate it and pray purely in truth, as it should be” (ibid.). All these testimonies from the teachings of the holy and God-bearing fathers were written out of the desire to benefit others and to warn the inexperienced and weak, so that they do not recklessly and impudently strive beyond their measure to undergo mental work, so that they do not fall into the delusion of the enemy and there will be reproach to demons and crying among men, as stated above. But this was by no means written in order to restrain and turn away from this work anyone who, in the mind and according to the teaching of the holy fathers, wants to undergo it. We rejoice over those who can reasonably and worthily unite with the Lord through this blessed work. For those who have not achieved this and are forced to undergo this work, we advise them to read the fatherly books with due attention, so that they will know the truth, and delusion, and the deceptions of the enemy, and will keep themselves from undertakings beyond their measure. It is appropriate and useful for many to remember the word of Saint Isaac the Syrian, who advises using the image of prayer in accordance with the way of your life and according to the measure of your spiritual structure, saying: “Your prayer should be according to your life” (Homily 30). And in another place: “It is dangerous 149 to teach anything lofty to a beginner and a child of (spiritual) age” (Word 74). It is not in vain that the apostle commands first to pray verbally, as it is written in the Epistle to the Hebrews: Therefore we offer a sacrifice of praise to God, that is, the fruit of lips that confess to His name (13:15). Also, the Monk Peter of Damascus teaches us to first go through active prayer, explaining that contemplative prayer is bestowed after by the grace of God, not by the will of man, but by the will of God, when his heart and mind find themselves able to accommodate it, as he says in the 2nd book: Give prayer to the one who prays (1 Samuel 2:9), that is, to the one who prays well with bodily prayer, God gives mental prayer and to the one who carefully abides in it (grants) formless and unformable (derived) from the pure fear of God. And one more thing: goodness for the one who does this (grants) vision of creatures and from this - admiration of the mind for theology and good action of the future. God grants to the one who abstains from everything (Ps. 45:11) and learns in deed and word, and not by hearing alone.” (According to the Slavic Philokalia and the Russian translation, book 2, chapter 24.) An annotated index of persons mentioned in the Biography of the Optina Elder Macarius This annotated index includes all the persons mentioned in the Biography of the Optina Elder Macarius. Whenever possible, the most complete information about them is given in a condensed form. No biographical information is given about some of the most revered saints, whose biographies were included in the Chetyi-Minea of ​​St. Demetrius of Rostov, Old Testament kings and prophets, Russian Emperors and Patriarchs. For monastics, the following are indicated: secular name, dates of entry into the monastery, tonsure into the cassock, mantle and schema, ordination to the rank of hierodeacon and hieromonk, elevation to the rank of abbot and archimandrite, episcopal consecration, elevation to the rank of archbishop and metropolitan, movement among monasteries and departments, obedience in the monastery, and in some cases, awards. For monastics of Optina Pustyn and persons closely associated with the monastery, dates are indicated accurate to the day, for others - up to a year, except for dates of birth and death, which are indicated everywhere (where known) accurate to the day. The following main publications were used in preparing the index: Orthodox Theological Encyclopedia, book. I-II. Pg., 1900–1910. Complete Orthodox Theological Encyclopedic Dictionary, vol. 1–2. B.m., b.g. Illustrated complete popular biblical encyclopedia in 4 editions. Work and publication of Archimandrite Nikifor. M., 1891. Encyclopedic Dictionary of Brockhaus and Efron. St. Petersburg, 1890–1907. Russian Biographical Dictionary, vol. 1–25. St. Petersburg, 1896–1913. [Eristov D.A., Yakovlev M.L.] Historical dictionary about saints glorified in the Russian Church, and about some ascetics of piety, locally revered. St. Petersburg, 1862. Russian writers 1800–1917. Biographical Dictionary, M., t.1, A-G, 1989, T.2, G-K, t.Z, K-M, 1994. Stroev P. Lists of hierarchs and abbots of monasteries of the Russian Church. St. Petersburg, 1877. Metropolitan Manuel (Lemeshevsky). Russian Orthodox hierarchs of the period from 1893 to 1965, vol. 1–6. Erlangen, 1984. Metropolitan Manuel (Lemeshevsky). Russian Orthodox hierarchs of the period from 992 to 1892 (inclusive), vol. 1–5. Kuibyshev, 1971. Typescript. Publishing department of the Moscow Patriarchate. Lives of saints in Russian, set out according to the guidance of the Chetyih-Menya of St. Demetrius of Rostov, book. 1–12. M., 1905–1911. Same. Russian saints, book. 1–3. M., 1908–1916. [Muravyov A.N.] Lives of the saints of the Russian Church, also Iveronian and Slavic, as well as locally revered ascetics of piety, vol. 1–12. St. Petersburg, 1855. Patericon of Athos, or Lives of the saints who shone on the holy Mount Athos, parts 1–2. M., 1897. [Archimandrite Nikodim (Kononov).] Lives of Russian ascetics of piety of the 18th and 19th centuries, vol. 1–14. M., 1906–1912. E. Poselyanin. Russian Church and Russian ascetics of the 18th century. St. Petersburg, 1905. E. Poselyanin. Russian ascetics of the 19th century. Ed. 3rd. St. Petersburg, 1910. Valaam Monastery and its devotees. St. Petersburg, 1889. Chetverikov S., prot. Moldavian elder Paisiy Velichkovsky. Paris, 1978. The first great elder of Optina, hieromonk Leonid (in schema Leo). Shamordino, 1917. [Archimandrite Yuvenaly (Polovtsev).] Biography of the rector of Kozelskaya Vvedenskaya Optina Hermitage, Archimandrite Moses. M., 1882. [Oh. Clement (Zederholm).] Biography of Abbot Anthony. M., 1870. Elder Hieroschemamonk John of Kozelsky Optina Hermitage. M., 1849. Biography of the Elder of Optina Pustyn, Hieroschemamonk Hilarion. Kaluga, 1897. Leontyev K. Father Clement Zederholm, hieromonk of Optina Pustyn. Ed. 2nd. M., 1882. [Schiarchimandrite Agapit (Belovidov).] Biography in Bose of the late Optina elder Hieroschemamonk Ambrose, in two parts. M., 1900. The life and teachings of the Optina elder Anatoly (Zertsalov). Publication of Vvedenskaya Optina Pustyn, 1994. Essay on the life of the elder of Optina Pustyn, Hieroschemamonk Joseph. Shamordino, Metropolitan of St. Petersburg and Ladoga John (Snychev). The life and work of Philaret, Metropolitan of Moscow. Tula, 1994. Archimandrite Georgy (Tertyshnikov). The life and work of Theophan the Recluse, Bishop of Vladimir and Suzdal. Thessaloniki, 1994. A historical description of the Kozelskaya Vvedenskaya Optina Hermitage and the monastery of St. John the Baptist adjacent to it was compiled by Lev Kavelin, parts I-II. St. Petersburg, 1847. [Hieromonk] E.[rast] V.[ytropsky] Historical description of the Kozelsk Optina Hermitage and Predtechev Skete (Kaluga province). Publication of Optina Pustyn. Holy Trinity Lavra of Sergius, 1902. Kontsevich I.M. Optina Pustyn and its time. Jordanville, 1970. Historical description of the Kaluga Laurentian Monastery, the current Kaluga Bishop's House and the Krestovskaya Church belonging to it. Compiled by Hieromonk Leonid. Kaluga, 1891. Archimandrite Leonid (Kavelin). Historical description of the Borovsky Paphnutian Monastery. Kazan, 1907. Historical description of the Belevsky maiden Holy Cross third-class monastery. Compiled by I.[eromonk] L.[eonid] St. Petersburg, 1863. [Hieromonk Leonid (Kavelin).] Historical description of the Maloyaroslavets Chernoostrovsky Nikolaevsky cenobitic monastery. M., 1903. Tokmakov I. Historical and archaeological description of the Tikhonova Kaluga Hermitage. M., 1892. Description of the Mother of God Ploshchanskaya Hermitage, compiled from notes kept in the monastery sacristy, in 1853. St. Petersburg, 1855. Sergey Nilus. On the banks of God's river. Notes of an Orthodox Christian. Holy Trinity Lavra of Sergius, 1916. Sergey Nilus. On the banks of God's river. Part II. San Francisco, 1969. Sergey Nilus. The power of God and human weakness. Sergiev Posad, 1908. Sergey Nilus. The shrine is hidden. Secrets of the Orthodox monastic spirit. Sergiev Posad, 1911. Sergey Nilus. Great in small. Notes of an Orthodox Christian. Sergiev Posad, 1911. Sergey Nilus. The coming Antichrist and the kingdom of the devil on earth are near. Sergiev Posad, 1911. Chronicle of Optina Pustyn. Preparation of the text, comments by R.V. Bagdasarova. – Orthodoxy and Russian folk culture. Book I, M, 1993. Biographical information about the monks of Optina Pustyn was compiled on the basis of formal lists stored in the archives of Optina Pustyn (Manuscripts Department of the Russian State Library): Formal lists of monastics and novices of Optina Pustyn, 1802–1889. F. 213, map. 1, storage unit 1. The same, 1890–1906. F. 213, map. 1, storage unit 3. Habakkuk is a holy Old Testament prophet. VII century BC = approx. 600 BC Memory December 2. – 320. Abraham - St. righteous forefather, one of the Old Testament patriarchs, ancestor of the Jewish people and Israelis. Commemorated on August 21, October 9 and on the Sunday of Sts. forefather. – 294. Abraham is a monk of the Kaluga Tikhon Hermitage, the spiritual son of Hieroschemamonk Ephraim, a disciple of Elder Leonid. From 1858 he lived on Mount Athos. – 117. Adrian is a novice of the Beloberezh Desert. – 252, 253, 254. A-iya (Arcadia) - abbess, abbess of the Vyazemsky Arkadyevsky Monastery. From the Shakhovsky family. – 195. Akaki - Venerable Sinai. VI century Mentioned in the “Ladder of Paradise” by St. John Climacus. He spent 9 years in obedience to one stern old man, enduring cruelty and reproaches from him. He became famous for his obedience, demonstrating it after his death, when, when asked whether he died, uttered over his tomb, he answered: “He did not die, for it is impossible for someone who does obedience to die.” Memory on July 7, November 29 and Cheese Saturday. – 37. Akakios - new martyr of Athos, † May 1, 1816. In the world Athanasius. Born in the village of Neochori, near Thessaloniki. His parents sent him to apprentice as a shoemaker. Subjected to severe beatings from the owner, Afanasy agreed to the offer of two Turkish women to accept the Muslim faith and renounced Christ. Until the age of 18, he lived in the house of Khaznadar Yusufbey, and then, fleeing the persecution of his wife, he returned to his parents’ house. Wanting to atone for his sin, Athanasius retired to Athos. There he lived in the Hilandar and Iveron monasteries and the Xenof monastery. Having learned about the feat of the new venerable martyrs Euthymius and Ignatius, he wished to accept martyrdom himself and began to strive under the leadership of Hieromonk Nikephoros and Elder Akakios. The latter tonsured him into monasticism with the name Akakios and, together with Elder Gregory, sent him by ship to Constantinople. There Akaki received the Holy Mysteries, changed into Turkish clothes and went to the Ottoman Porte, where he publicly confessed Christ and cursed Mohammed. At first the judges tried to persuade him to renounce Christianity, but, seeing his inflexibility, they ordered him to be beaten and thrown into prison. There the holy martyr was honored to receive communion before his death and the next morning he was beheaded with a sword. His body was ransomed from the Turks by Elder Gregory, transported to Athos and buried in the church in honor of the new martyrs Euthymius and Ignatius. The holy heads of all three martyrs are in the Russian monastery of St. Panteleimon. Memory May 1. – 74. Akakiy is a monk of the Optina Hermitage, later a hieromonk, confessor of the Kursk Root Hermitage. 1826†?. In the world Andrey Nikanorovich Sergeev. From state peasants of Shchigrovsky district. He was identified as a member of the brotherhood of Optina Pustyn on March 20, 1853, covered with a ryassophore on February 28, 1855, and tonsured a monk on August 14, 1860. He served as a caretaker for fishing and a meadow dacha. Was capable of reading. In 1863 he left for the Root Bogoroditsk Hermitage. – 296, 297, 298. Alevtina is a nun. – 185. Alexander Nevsky is a holy, noble prince. In the schema of Alexy. May 30, 1220 † November 14, 1263. Commemorated November 23 and August 30. – 36. Alexander II – Emperor of All Russia, “Liberator”. April 17, 1818 † March 1, 1881. Eldest son of Emperor Nicholas I. – 270. Alexander Arzamassky - archimandrite, abbot of the Moscow Novospassky Monastery. 1758 † April 29, 1845. In the world Adrian Ivanovich Podgorchenkov. Born in Little Russia, his parents came from the Polish gentry. He studied at the Kyiv Theological Academy and served in the Moscow Department of the Chamber Collegium. In 1790 he entered the Moscow Novospassky Monastery. In 1793, he was tonsured a monk and ordained a hierodeacon and hieromonk by Metropolitan Gabriel of St. Petersburg, who had a special affection for him. Father Alexander corresponded with Elder Paisius (Velichkovsky) and was friends with Hieromonk Philaret Novospassky. In 1804 or 1805, Timofey Putilov, the future Archimandrite Moses of Optina, came to him for advice. In 1810 he was ordained archimandrite of the Arzamas Spassky Monastery, which he successfully ruled for 35 years, despite extremely poor health. – 118, 119. Alexander - novice of Optina Pustyn, later Hieroschemamonk Anthony, confessor of the Kiev Pechersk Lavra, † October 10, 1880. In the world Alexander Stepanovich Medvedev. Born in Maloarkhangelsk. In 1833 he made a pilgrimage to the relics of St. Alexander of Svirsky, visiting many Russian shrines along the way; I was on Valaam and Solovki. In 1833 - 1837 he lived in Optina Pustyn, being the cell attendant of Elder Leonid. In 1837 he moved to Tikhonov Kaluga Hermitage. Later, Father Anthony visited Mount Athos and the Holy Land. He owns the book “Memoirs of Spiritual Impressions during the Worship of a Shrine in the East” (M, 1880) as well as notes about Elder Leonid, included in the second edition of the book “The First Great Elder of Optina, Hieromonk Leonid (in schema Leo)” (Shamordino, 1917). Father Anthony was in spiritual communion with many hierarchs and ascetics of his time, in particular with Rev. Theophan, the Recluse of Vyshensky, whom he visited in his desert, with the Athonite elders oo. Jerome and Macarius, with the rector of the Iversky Novgorod Monastery, Fr. Lawrence, who tonsured him into the schema, with Metropolitan Philaret of Moscow. Father Anthony helped the spiritual organization of many monasteries; he especially patronized the Diveyevo and Seraphim-Ponetaevskaya convents. – 43, 44. Alexy is the holy metropolitan of Moscow and all Russia, miracle worker. Between 1293 – 1298 † February 12, 1378. Commemorated February 12 and May 20. – 139. Alexey Mikhailovich - Tsar of All Russia. March 10, 1629 † January 29, 1676. – 238. Alexy is Bishop of Tula and Belevsky. 1813 † June 9, 1877. In the world Rufin Ivanovich Rzhanitsyn. Born in the village of Kubenitsa, Kadnikovsky district, Vologda diocese, in the family of a priest. He graduated from the Vologda Seminary and the Moscow Theological Academy, and was an inspector there. In 1837 he was tonsured a monk at the Chudov Monastery by Metropolitan Philaret of Moscow. Upon completion of the course, he was appointed inspector of the Moscow Seminary. In 1838 he was ordained as hierodeacon and hieromonk. In 1843, he was appointed rector of the seminary and promoted to the rank of archimandrite, abbot of the Zaikonospassky Monastery. From 1847 to 1853 was the rector of the Moscow Theological Academy. During these years, his works were published in “Additions to the works of the Holy Fathers.” In 1853 he was consecrated Bishop of Dmitrov, also by Saint Philaret. In 1857–1860 - Bishop of Tula and Belevsky, in 1860–1867 - Bishop of Tauride. In 1867 he was transferred to Ryazan and granted archbishopship. In 1876–1877 Archbishop of Tver. Very Reverend Alexy was distinguished by a sharp, energetic character, straightforwardness, and a quick temper. He did a lot to improve the condition of clergy orphans. Under him, the Tver Diocesan Gazette began to be published. – 142, 164, 166, 175. Alexey - ryassophore novice of Optina Pustyn, 1803 † ? In the world Alexey Mikhailovich Kalinkin. From the burghers G. Efremov. He was appointed to the brotherhood of Optina Pustyn on January 28, 1857, for a novitiate vacancy on June 5 of the same year, and appointed as a ryassophore on July 24 of the same year. He bore the obedience of the hotel caretaker. The last time it was mentioned in the statement for 1864 was 303. Alimpia is a schema-nun of the Borisov Tikhvin women's hermitage in the Kursk diocese. In the world of Sukachev. – 192. Ambrose - venerable, Elder of Optina, Hieroschemamonk. November 23, 1812 † October 10, 1891. In the world, Alexander Mikhailovich Grenkov. Born in the village of Bolshaya Lipovitsa, Tambov province and the same district, in the family of a sexton. He graduated from the Tambov Theological Seminary and served as a teacher at the Lipetsk Theological School. During a serious illness, he made a vow to enter monasticism, but after that he still hesitated for three years. In 1839, together with his friend P.S. Pokrovsky (later the Optina hieromonk Platon), he went to the Troyekurovsky recluse Hilarion and received advice from him to go to Optina Pustyn, where he entered the same year. On April 2, 1840 he was assigned to the brethren. He was a cell attendant and reader to Elder Leo, and carried out obedience in the bakery and cookhouse. In November of the same year he was transferred from the monastery to the monastery. In 1841 it was covered with a ryassophore. On November 29, 1842, he was tonsured into the mantle. On February 2, 1843, he was ordained a hierodeacon, and on December 9, 1845, a hieromonk. Since the fall of 1846, Fr. Ambrose became seriously ill and in March 1848 was expelled from the staff of Optina Pustyn and left in the monastery for charity and food. Over time, his health improved somewhat, but was not completely restored, and he was undermined to death by various ailments, which he endured with the greatest patience and humility. Father Ambrose was the successor of the eldership in Optina. Elder Leo, before his death, handed it over to Elder Macarius, from whom Fr. Ambrose was in unquestioning obedience and helped him in the publication of patristic books, in particular, he translated “The Ladder.” Since his illness, Father Ambrose himself began to become an elder. Elder Macarius entrusted him with the care of some brethren, nuns of the Borisov Hermitage and his visitors. Since 1862, Father Ambrose was officially appointed as a fraternal confessor, and since 1865 he became known to St. Philaret of Moscow. The elder usually received him in his “hut” at the monastery, where crowds of pilgrims from all over Russia waited for him every day. Father Ambrose gave advice and instructions to those who came, sometimes in the simplest, fragmentary and humorous form. Everyone came to the elder - from the common people to members of the Imperial family. Among those who visited him were: the Eminences of Kaluga Gregory and Anastasius, Metropolitan Ioannikiy of Moscow, Grand Duke Konstantin Konstantinovich, secular writers, historians and publicists - F.M. Dostoevsky, V.S. Solovyov, L.N. Tolstoy, M.P. Pogodin. He lived for a long time under the elder K.N. Leontiev (Clement as a monk). With Chief Prosecutor of the Holy Synod A.P. Foreigners came to Tolstoy, many of whom, under the influence of the elder, converted to Orthodoxy. In the 1860s. The old man's health deteriorated greatly. In the summer, he used to go to the so-called “Aristarch’s dacha,” but he also received visitors here. Father Ambrose conducted extensive correspondence. In 1906 – 1909 were published: one collection of his letters to the laity and two to the monastics, containing about 700 letters from the elder. Under his leadership, book publishing activities continued in Optina. On October 1, 1884, the first church was consecrated in the city founded by Fr. Ambrose, 12 versts from Optina, Kazan Mountain Shamorda women's community (later transformed into a monastery) with an orphanage attached to it. The elder visited the monastery annually, and from July 2, 1890. stayed there continuously until his death, caring for the sisters and overseeing the construction of churches and buildings. There he died. He was buried behind the altar of the Vvedensky Cathedral of Optina Pustyn. The Lord abundantly poured out various spiritual gifts on Father Ambrose. The greatest of them was boundless love, burning with the desire to help everyone, to console everyone, to save everyone. He delved into everyone's situation and gave instructions according to their spiritual needs. The elder was also endowed with the gifts of spiritual reasoning, penetration into the souls of people, insight and healing. In 1988, Elder Ambrose was canonized. Memory October 10. – 51, 57, 64, 74, 85, 97, 98, 99, 103, 111, 113, 120, 122, 123, 129, 134, 137, 177, 181, 191, 205, 236, 241, 242, 246, 248, 254, 256, 275, 296, 300, 309. Ambrosia is a schema-nun of the Belevsky Holy Cross Monastery. 1820 † August 23, 1881. In the world, Alexandra Nikolaevna Klyuchareva. Until the age of 40, she lived in peace in a pious marriage, being married to the Tula landowner Fyodor Zakharovich Klyucharyov. She spent the last 22 years of her life in a monastery. Spiritual daughter of Elder Ambrose. In 1871, with his blessing, she bought the Kalygin estate near the village of Shamordino, where the Shamordino Monastery was subsequently founded. She was buried in Optina Pustyn. – 299, 300. A-na (Alevtina) – abbess, abbess of the Kursk Monastery. In the world Nedelskaya. She managed the monastery in 1850–1865. – 195. Ananyevskaya Maria Vasilievna is a novice of the Diveyevo Monastery, a former landowner. – 301. Anatoly - Optina elder, hieroschemamonk, monastery leader. March 6, 1824 † January 25, 1894. In the world Alexey Moiseevich Kopyev (Zertsalov). Born into the family of a deacon in the village of Bobyli, Kaluga province. He graduated from the Borovsky Theological School and the Kaluga Seminary, where he received a new surname Zertsalov. In his youth he wandered to holy places, served briefly and, finally, after recovering from a serious illness, he entered Optina Pustyn on July 31, 1853. The initial period of his stay at the monastery was very difficult for him due to many black obediences. On November 17, 1862, Alexey was tonsured a monk with the name Anatoly, on July 5, 1866, he was ordained a hierodeacon, and on September 7, 1879, a hieromonk. On February 13, 1874, he was appointed to the rank of abbot, but was not ordained due to illnesses, and before his death he accepted the schema. He was buried near the southern wall of the Vvedensky Cathedral of Optina Pustyn. From the day he entered the monastery, Father Anatoly was under the guidance of Elder Macarius, who taught him the mental Jesus Prayer. O. Anatoly later himself became its great creator. After the death of Elder Macarius, Elder Ambrose became the leader of Father Anatoly, who appointed him confessor of the Shamordino monastery, with the nuns of which (like other monasteries) Father Anatoly maintained extensive correspondence. His letters are distinguished by spiritual wisdom, a special light, “Easter” mood, a short, lively style and inimitable humor. In his declining years, the Lord granted Father Anatoly the gifts of spiritual advice, insight into the recesses of the human soul and knowledge of the future. Father Anatoly was in spiritual communion with St. right John of Kronstadt and went to see him in Kronstadt. – 5, 109, 112, 113, 243, 252, 255. Anatoly is a hieromonk, treasurer of the Mother of God Ploshchanskaya Hermitage. He managed it in 1826–1828. – 31. Anatolia is a schema-nun of the Borisov Tikhvin hermitage in the Kursk diocese. In the world Paraskeva Feodotovna Trunova. – 192, 194. Andreev Iustin Andreevich - manager of the Maltsev breeder, benefactor of the Optina Hermitage monastery. – 82. Andrew the First-Called - Holy Apostle. † about 67. Commemorated November 30. – 126. Andrew of Crete - saint, † 712, or 720, or about 726. Commemorated July 4. – 133. Anna is a righteous saint, the mother of the Most Holy Theotokos. See Joachim and Anna. – 285. Anna is a nun. In the world of Gorbylev. – 189. Anna is a nun. In the world of Leontyev. – 188. Antimonov Ivan Vasilievich - Kursk merchant, father of the rector of Optina Pustyn, Schema-Archimandrite Isaac. He had 13 children from three marriages. He died at the age of 85. According to some information, Fr. was tonsured in private. Isaac and the mantle. – 130. Antimonov Ivan Ivanovich - novice of Optina Pustyn. – 130. See Isaac, schema-archimandrite, rector of Optina Pustyn. Antiochus is a schemamonk, a disciple of Elder Leonidas. – 117. Anthony the Great - Rev. 251 † January 17, 356. Commemorated January 17. – 62, 77. Anthony - Archbishop of Kazan and Sviyazhsk. October 15, 1815 † November 8, 1879 In the world Yakov Gavrilovich Amphiteatrov. Born in the city of Miass in the Urals in the family of a priest. Nephew of Metropolitan Philaret of Kyiv. He graduated from the Kaluga Theological School and Seminary, the Kyiv Theological Academy. In 1840, he was tonsured a monk, ordained a hierodeacon and hieromonk, and appointed rector of the Kiev-Sophia theological schools. In 1841–1845 - inspector, professor and rector of the Kyiv Seminary. In 1845 he was elevated to the rank of archimandrite. In 1848 he was appointed rector of the Kiev-Nicholas Monastery. In 1848–1849 served in St. Petersburg. Since 1851 - rector of the Kyiv Theological Academy, abbot of the Kiev-Brotherly Epiphany Monastery. In 1858 he was consecrated Bishop of Chigirinsky, in 1859 he was transferred to the Smolensk See, and from 1866 he was Bishop of Kazan and Sviyazhsk. In 1867 he was elevated to the rank of archbishop. He was buried in the Nativity chapel of the Kazan Cathedral. Rev. Anthony is one of the outstanding Russian archpastors, a man of incorruptible honesty, a great worker and a zealous guardian of the charter. He led an ascetic lifestyle, had an even, gentle character and was a good administrator. In Kazan, he took special care of theological educational institutions, founded several missionary monasteries and convents and the brotherhood of St. Gurias for the education of foreigners, and under him “News of the Kazan Diocese” began to be published. Conducted extensive charitable activities. For his theological works he was elected an honorary member of the Kyiv and Moscow Theological Academies and the Imperial Academy of Sciences. Peru Rev. Anthony owns: “Dogmatic Theology”, “Pastoral Theology”, “Three Volumes of Exemplary Sermons and Speeches” and many other works. – 131. Anthony - Archbishop of Voronezh and Zadonsk. October 29, 1773 † December 20, 1846. In the world, Abraham Gavrilovich Smirnitsky. Born in the village of Povstine, Piryatinsky district, Poltava province, in the family of a priest. Graduated from the Kiev Theological School and Academy. In 1797 he was tonsured a monk at the Kiev Pechersk Lavra with the name Anthony. In 1799 he was ordained hieromonk, in 1814 he was appointed head of the Near Caves, and the next year he was appointed governor of the Lavra. In 1818 he was elevated to the rank of archimandrite, and in 1826 he was consecrated bishop of Voronezh. During the years of his leadership, about 70 new churches were built in the diocese, many were updated. In 1832 the relics of St. Mitrofan of Voronezh. The Bishop was given the gift of edifying address, and he gained the love of many with his love, alms and reverent service. – 29, 68. Anthony - archimandrite, vicar of the Holy Trinity Sergius Lavra. October 6, 1792 † May 12, 1877. In the world Andrei Gavrilovich Medvedev. Born into a peasant family in the village of Lyskova, Makaryevsky district, Nizhny Novgorod province. He was a pharmacist and singer, and was in charge of a hospital. Pilgrimage to St. places. In 1817 he visited the Sarov Hermitage, and from 1818 he settled there with the Rev. Seraphim, who predicted his leadership. After a year and a half, he moved to the Vysokogorsk Ascension Monastery, where he was first a sexton, and in 1822 he was tonsured a monk and ordained a hierodeacon and hieromonk. In 1824 he was on a pilgrimage in Kyiv. In 1826 - 1831 was the builder of the Vysokogorsk desert, he improved it externally and internally. In 1831, Metropolitan Philaret elected him vicar of the Trinity-Sergius Lavra and elevated him to the rank of archimandrite of the Bethany Monastery under it. In the position of viceroy, Fr. Anthony stayed for 46 years, and the Lavra blossomed under him. All skete monasteries owe their existence to Father Anthony: Gethsemane, Cave, Paraclete, God-loving monastery. Under him, the Lavra churches were beautified, hotels, hospitals, a charity home, a school for boys were built, an icon-painting workshop was established, and many spiritual books were published. Leading such an active life, Fr. Anthony sought solitude and asked for rest, but his request was never granted. Father Anthony was the confessor of Metropolitan Philaret of Moscow and was in correspondence with him for 35 years (the saint's letters to Father Anthony were published in four parts in 1876–1885). He died in the Trinity-Sergius Lavra and was buried at the altar of the Holy Spiritual Church. – 75, 128, 131, 132, 133, 135, 147, 148, 155. Anthony - Optina elder, schema-abbot, monastery leader, abbot of the Maloyaroslavets Nikolaevsky Chernoostrovsky monastery. March 9, 1795 † August 7, 1865. In the world, Alexander Ivanovich Putilov. Born in the city of Romanov, Yaroslavl province, into a merchant family. There were many monastics in his family. In his youth, he served in Moscow as a farmer and was captured by the French. In 1816, he retired to the Roslavl forests, where his elder brother Timofey, later the rector of Optina Pustyn, Archimandrite Moses, had already labored, and lived there for five years. From January 15, 1816 he was a novice; on Candlemas 1820 he was tonsured a monk in his cell. On June 6, 1821, together with his brother, he moved to live in a newly built monastery at Optina Pustyn. On March 2, 1822, he was assigned to the fraternity. On August 24, 1823, he was ordained a hierodeacon, and in 1825 he was appointed to the post of monastery commander, being ordained as a hieromonk only on August 15, 1827. He held this position for 14 years. Under him, the eldership strengthened in Optina. On December 3, 1839, he was appointed rector of the Maloyaroslavets Nikolaevsky Chernoostrovsky Monastery and elevated to the rank of abbot. He ruled the monastery for 14 years, enduring great sorrows due to a serious illness. In 1853 he was retired to the monastery of Optina Pustyn. On March 9, 1865, he was tonsured into the schema in private, leaving his former name. A distinctive feature of the elder was his sincere humility, which deeply impressed everyone who knew him. All his life, Father Anthony maintained reverent respect for his elder brother Archimandrite Moses, who was his successor from the Gospel during tonsure and his spiritual father. He was buried in the Kazan Cathedral of Optina Pustyn next to his brother, Schema-Archimandrite Moses. – 40, 41, 47, 64, 68, 70, 77, 78, 97, 109, 116, 125, 131, 132, 133, 140, 142, 144, 146, 148, 156, 159, 173, 186, 261, 274, 278, 279, 281, 284, 288. Anthony is abbot, rector of the Cheremenets St. John the Theological Monastery of the St. Petersburg diocese. March 14, 1803 April 15, 1872. In the world Alexey Polikarpovich Bochkov. Born in St. Petersburg into a merchant family, he studied at a foreign boarding school. Later he joined the Revel merchants and devoted himself to literature, painting and music. After the death of his wife in 1827, he suffered from mental illness and vowed to enter a monastery if he recovered. Since 1828, he traveled to different monasteries, and visited Optina. In 1837–1844 lived in the Sergius Hermitage near St. Petersburg, when the future Saint Ignatius (Brianchaninov) was abbot there. In 1844 he was transferred to the Trinity Gustynsky Monastery of the Poltava diocese. Lived in the bishop's house of Rev. Gideon, Bishop of Poltava. There he was tonsured a monk on December 9, 1844. On December 13 of the same year he was ordained a hierodeacon, and on December 17 – a hieromonk. In 1846 he was transferred to the Old Ladoga Monastery of the St. Petersburg diocese. In 1852 he was on Mount Athos and in the Holy Land; upon his return he moved to the Novgorod Tikhvin Monastery. In 1857 - confessor of the Old Ladoga Monastery. In 1857–1858 made a pilgrimage to Jerusalem. Since 1859 - rector of the Vvedensky Ostrovsky Monastery. On March 31, 1861, he was elevated to the rank of abbot and in April transferred as abbot to the Cheremenets Monastery. In 1862 he was retired. From April 1871 he lived in the monastery of the Nikolo-Ugreshsky Monastery near Moscow. He died of typhus during an epidemic while fulfilling his pastoral duties at the Catherine Hospital for the Poor in Moscow. He was buried in the monastery. Father Anthony was in spiritual communication and correspondence with St. Ignatius Brianchaninov, Schemamonk Sergius (Svyatogorets). In the 1860s. communicated with S.A. Burachok and AP. Bashutsky, publishers of Orthodox magazines “Mayak” and “Illustration”. He authored the book “Russian Fans in Jerusalem” (M., 1875). – 205, 206, 293. Anthony is the skete hierodeacon of Optina Pustyn, the scribe of Elder Macarius. 1824 † December 14, 1866. In the world Andrei Ivanovich Glushkov. From the nobility, retired second lieutenant. He was identified as a member of the brotherhood of Optina Pustyn on May 14, 1859, ordained as a ryassophore on February 18, 1860, and tonsured a monk on April 16, 1864. On September 9 of the same year he was ordained a hierodeacon. He performed various obediences, and in 1863 he was a librarian at the monastery. In August 1865 he became seriously ill and moved to Maloyaroslavets to live with his relatives, where he died. – 52, 53, 205, 297. Artemon Petrovich - teacher of Mikhail Ivanov in 1801–1802. - 9. Askochensky Viktor Ipatievich – prose writer, journalist, historian, publisher of the magazine “Home Conversation”. October 1, 1793 † May 18, 1879. Real name Oskoshny. Born in Voronezh into the family of a priest. He graduated from the Voronezh Seminary and the Kyiv Theological Academy, where he then taught languages ​​and taught a patrol course, having thoroughly studied the Holy Scriptures and the works of St. fathers. From 1846 - adviser to the Volyn provincial government in Zhitomir, in 1849 - chairman of the conscience court in Kamenets-Podolsky. Six months later he retired with the rank of titular councilor and took up exclusively literary activities - first in Kyiv, and from 1857 - in St. Petersburg. In 1858–1877 published the magazine “Home Conversation”, which adhered to the Orthodox and folk trends. He died in St. Petersburg and was buried in the Sergius Hermitage. Askochensky is the author of the following books: “V.G. Grigorovich-Barsky, the famous traveler of the 18th century,” “Kyiv with its oldest school, the Academy,” the anti-nihilistic novel “Asmodeus of Our Time.” Of particular interest is his diary, which, in addition to autobiographical notes, contains a lot on spiritual and secular education, the history of theater and sacred singing, and theology. – 217. Aspnas (or Asina) is the composer of many spiritual chants. Lived in the city of Edessa in Mesopotamia. In the hope of becoming famous, he lived a high life and tied himself to difficult feats. Seduced by the devil, who showed him the image of horses and chariots, on which he was supposedly to be taken to heaven, like the prophet Elijah, Aspnas jumped from the top of Mount Storiy and, crashing to the ground, died. – 313. Astion is a monk of Optina Hermitage. 1806 † January 6, 1856. In the world Alexey Ivanovich Golosov. From Bryansk townspeople. He was admitted to the fraternity on May 7, 1834, ordained as a cassock on August 12, 1835, and tonsured a monk on November 28, 1843. He served as a carpenter, a sexton, a bookbinder, and worked in a hospital. Was capable of reading. Copied the copy of “The Ladder” made under Elder Macarius with the charter. On December 20, 1854, due to an incurable illness, he was expelled from the monastery staff. – 123. Afanasy - schemamonk of Athonite, † 1811. In the world Andrei Nikolaevich, from the Senate secretaries. He wandered around Mount Athos and in Moldavia, lived for a long time in the monastery of Elder Paisius, who entrusted him to Elder Sophrony. At the request of Metropolitan Gabriel of St. Petersburg, Elder Paisius sent Fr. Athanasius to St. Petersburg with the Philokalia in the Greek original and in his translation into Slavic. After the publication of the Philokalia in 1793, Fr. Afanasy settled in the Roslavl forests, and no later than 1805 he moved to the Svensky Bryansk Monastery, where he received from Elder Sophrony the life and some of the writings of Elder Paisius, which were later published by Elder Macarius and the Kireyevskys with the assistance of Shevyrev. Father Athanasius died in the Svensky Monastery. – 17, 116. Afanasy - Schemamonk Ploshchansky. † October 17, 1825. Originally from the nobility, by the name of Zakharov. He served in the military and was captain of a hussar regiment. At the age of thirty he entered the Moldavian Nyametsky Monastery, where he was tonsured a monk by Elder Paisius, and lived there for 7 years. Then he spent some time in the Florishcheva Hermitage (where he served as treasurer) and in the Gorokhovsky Monastery. In 1806, returning from a pilgrimage from Kyiv, he fell ill and remained in the Beloberezh desert. From 1815 until his death he stayed in the Ploshchanskaya hermitage, where he served as an example for all the brethren, for he was meek, merciful and compassionate, accepting everyone with love. Despite all his infirmities, he never abandoned church services and cell rules. He was in spiritual communion with Elder Paisius (Velichkovsky). – 17, 18, 20, 24, 25, 27, 28, 30, 32, 46, 47, 52, 70, 115. Afanasia is a ryasophore nun of the Trinity Sevsky Monastery. In the world, Alexandra Nikolaevna Glebova, niece of Elder Macarius. She was tonsured at the age of 23. – 11. Bazelev is the city doctor of Belev. – 279. B-v is a city doctor in Kozel. – 279. Blanc Jacques-Joseph-Louis - French utopian socialist, historian, journalist, figure in the revolution of 1848 October 29, 1811 † December 6, 1882. In his views, he relied on the ideas of Saint-Simon. The brochure “Organization of Labor” (1839) brought him popularity. In 1841–1844 published "The History of Ten Years", directed against the July Monarchy. The 12-volume History of the French Revolution, which contained an approving assessment of the Jacobins, enjoyed success among the revolutionary circles of Russia. In 1848, Blanc headed the “government commission for workers”, which met in the Luxembourg Palace. After the revolution, he fled to Belgium and England, where he wrote “The History of the Revolution of 1848.” In 1870 he returned to France and was elected to the National Assembly. After the Paris Commune he left the socialist movement. – 101. Braguzin Vasily Petrovich - blessed. January 115, 1851. Originally from the Livonian nobility, born in Orel, during the war of 1812 he served as a militiaman in the Lubny Hussar Regiment. Taking upon himself the feat of foolishness, he wandered around Russia. Returning to Orel, he lived there with various pious people. When visiting various monasteries, Vasily Petrovich especially loved to be in Optina, where he communicated with the elders Leonid and Macarius and brought great benefit to the brethren with his instructions and predictions, being endowed by God with the gift of clairvoyance. Recently the blessed one lived in Moscow, where he died. He was buried in the Danilov Monastery. – 201. Bulgakov P. A - civil governor of Kaluga from April 28, 1854 to April 7, 1856, active state councilor. – 162. Burachok Stepan Anisimovich - shipbuilder, mathematician, publicist, publisher of the Mayak magazine. May 17, 1800 † December 26, 1876. Born on the family estate in the village of Zanki, Nezhinsky district, Chernigov province. Son of Admiral A.I. Burachka. Graduated from the St. Petersburg School of Naval Architecture. In 1821–1831 lived in Astrakhan, where, heading the Astrakhan Admiralty, he carried out its reconstruction. About 30 ships were built under his leadership. From 1834 to 1864 taught a course in naval architecture in the officer classes of the naval corps in St. Petersburg. Published a number of works on mathematics and shipbuilding; his contribution to these sciences is highly valued. He completed his service with the rank of lieutenant general in the corps of naval engineers. In 1840–1845 published “Mayak, a magazine of modern education, art and education in the spirit of the Russian people.” The publisher understood the “spirit of the people” as “exemplary religiosity, deep devotion to the Fatherland and the Tsar.” Since 1851, he became interested in homeopathy, writing in connection with this the book “The human body, and all of nature, is a homeopathic laboratory of vital production.” But his main interests continued to focus on religious, philosophical and national issues: the Old Catholic movement in Germany, the movement in favor of the Balkan Slavs. Burachok spoke in the press with sharp criticism of Catholicism and Protestantism. They were given books to the council of the Society for Spiritual Enlightenment: “A Word to Western Christians”, “The Papacy, Protestantism, Calvinism and Orthodoxy”, “The Roman Image”. – 117. Barbara - St. Great Martyr, † 306. Commemorated December 4. – 130. Varlaam is the abbot of Valaam. 1768 † December 26, 1849. Originally from Moscow merchants, in his youth he entered Valaam in obedience to the elder Nazarius. In 1798 he was tonsured a monk, in 1801 he was ordained a hierodeacon, and in 1805 a hieromonk. He lived in the Valaam monastery with the elders Theodore and Leonid. For some time he was the head of the monastery and, having endured many sorrows in this position, was transferred on February 7, 1839 to Optina Pustyn under the special supervision of the abbot. On May 6, 1841, he was released from duties at the Valaam Monastery and left forever in the Optina monastery. He lived alone in an apiary. – 100, 110. Barsanuphius the Great - Rev. End of V – VI centuries. Born in Egypt, he was taught Coptic and Greek. From his youth he wanted to lead an ascetic life. He came to the monastery of Abba Serid near the city of Gaza in Palestine and built himself two reclusive cells next to him, where he remained in silence and strict fasting. He was granted the grace-filled gifts of dispassion, humility and spiritual reasoning, as well as spiritual love. He lived as a hermit for 50 years, so that only a few could see him. When Patriarch Eustochius of Jerusalem did not believe in his high life and decided to undermine the walls of the saint’s cell, fire burst out from there and almost burned the Patriarch. St. Barsanuphius was the spiritual friend and mentor of St. John the Prophet and contemporary Rev. Dorotheus and Dositheus. He performed many healings and had the gift of clairvoyance and prophecy. He is known as the author of answers to questions from students included in the book “Guide to Spiritual Life.” He was revered as a teacher of the asceticism of St. Patriarch Tarasius and Venerable Theodore the Studite. Memory 6 February. – 27, 87, 89, 115, 120, 121, 141, 144, 145, 147, 148, 152, 166, 168, 170, 214. Barsanuphius – Elder of Optina, schema-archimandrite, skete commander. July 5, 1845 † April 1, 1913. In the world Pavel Ivanovich Plikhankov. Born in Samara, into a merchant family, his family came from the Orenburg Cossacks. He studied at the Orenburg Military School and at officer courses in St. Petersburg. With the rank of colonel he served at the headquarters of the Kazan Military District. He lived in the world like a monk and went through the Jesus Prayer. In 1889 I was in Optina for the first time; With the blessing of Elder Ambrose, after a miraculous recovery from a fatal illness, he entered the monastery of St. John the Baptist on December 25, 1891. On March 24, 1892, he was tonsured into the ryassophore and spent ten years in seclusion under the guidance of the elders of the oo. Anatoly and Joseph. In 1900, due to illness, he was tonsured in private, appointed clerk of the monastery, and participated in the preparation for the publication of manuscripts of spiritual books. On December 13, 1902, the mantle was opened; on the 29th of the same month, Fr. Barsanuphius was ordained a hierodeacon, and on January 1, 1903, a hieromonk. In the same year, he was appointed assistant to the monastery leader and elder and confessor of the Baptist monastery, Shamordin and pilgrims. In 1904–1906 served as a military chaplain in the active army in Manchuria. Upon returning to Optina on May 14, 1907, he was appointed monastery commander and elder and elevated to the rank of abbot. Under his leadership, the Forerunner Monastery became stronger financially and flourished spiritually. July 11, 1910 Fr. Barsanuphius, in serious illness, was tonsured into the secret schema. In April 1912, due to troubles in the monastery and unfair accusations, he was transferred as abbot to the Staro-Golutvin Epiphany Monastery near Moscow and elevated to the rank of archimandrite. He died there exactly a year later, according to the prediction of Blessed Pasha of Sarov. He was buried near the southern wall of the Vvedensky Cathedral of Optina Pustyn. Father Barsanuphius was in spiritual communion with the Holy Father. John of Kronstadt, Elder Barnabas of Gethsemane, Metropolitan Anthony of St. Petersburg, Metropolitan Tryphon of Moscow. The Lord granted him the gifts of clairvoyance, the ability to cast out demons and heal physical and mental illnesses. Father Barsanuphius saw demons in reality, he was seen illuminated by light during prayer, and he appeared to many after his death. His “Conversations with Spiritual Children” represent a wonderful spiritual and literary monument of the era. – 67. Barsanuphius is a hieromonk of the Optina monastery. 1816†?. In the world Vasily Svetozarov. From the students of the Tambov Theological Seminary, a friend of Alexander Grenkov, the future elder Ambrose. He was enrolled in the brotherhood on May 15, 1843, tonsured on December 5, 1848, and ordained hieromonk on October 29, 1850. He served regularly until 1851, when, at his request, he was transferred to the Maloyaroslavets Nikolaevsky Monastery. – 181. Vasily is an elder, hieromonk, abbot of the Beloberezh Hermitage. 1748 † April 21, 1831. In the world Vladimir Timofeevich Kishkin. Born in the village of Klyushnikova, Fatezh district, Kursk province. At the age of seven he entered the Sarov Monastery, where he lived for four years. He spent some time in the Kiev Pechersk Lavra. At the age of fifteen he was tonsured a monk at the Myropol monastery. After its abolition, he moved to the Korensk Hermitage, where he lived for a long time. While visiting the Zadonsk Monastery, he had conversations with Saint Tikhon and became his disciple. He lived for several years with his disciples in the Elias monastery on Mount Athos, then in Moldova in the Nyametsky monastery, and finally returned again to the Korensk Hermitage. At the beginning of 1800, Elder Vasily arrived at the neglected Beloberezh monastery, which he very quickly restored and attracted Fr. Leonid (the future Elder of Optina) and the students of Rev. Paisiya Elders oo. Cleopas and Theodora. Many abbots of other monasteries left the monastery, for which Elder Vasily wrote statutes according to the rules of the Athonite Rule. Experiencing persecution from his disciple, the elder moved to the Svensky Monastery and until 1810 he lived either in it or in another desert. In 1810 Fr. Vasily was going to Athos, but the war with Turkey prevented this. In 1811 he began his journey through the southwestern monasteries of Russia, mainly living in the Kremenets monastery. Later he lived in Korenskaya and ten years in the Glinskaya Hermitage. In 1827 he went to the Ploshchanskaya Hermitage, where he lived until his death. The Lord endowed the elder with many spiritual gifts, the main one of which was the gift of great humility. – 17, 28, 33. Vasily - elder, schemamonk, founder of the Polyanomerulsky monastery, mentor of the Venerable. Paisia. Lived in the 18th century. He labored in Moldovala. The future Elder Paisios, then still the monk Plato, first met him in the Treistena monastery in 1742. Elder Vasily persuaded him to join him in the Polyanomerulsky monastery, but Plato, fearing that the elder would force him to accept the priesthood prematurely, refused. Their second meeting took place on Athos, where Plato lived in secluded silence since 1746 and where Elder Vasily arrived in 1750. He explained to Plato the danger of his feat and showed him the need for a communal path for the novice ascetic. At Plato’s request, the elder tonsured him into a mantle with the name Paisius. – 16, 119. Basilisk - Siberian hermit, † December 29, 1824. In the world Vasily Gavrilovich, from the peasants of the village of Ivanish, Kalyazinsky district, Tver province. For three years he lived in marriage as if out of wedlock, then he wandered through monasteries, and began to live as a hermit in the Chuvash forests. For some time he lived in the Bryansk forests with Hieromonk Adrian, who tonsured him with the name Basilisk. When Fr. Adrian was transferred to Konevets, and after a while Basilisk followed him. Since then, the monk Zosima, from the noble family of the Verkhovskys, who subsequently described his life, was constantly with him. After ten years of living on Konevets, they moved to Siberia and retired first in the forest of the Tobolsk diocese, and then in the forests near the city of Kuznetsk. Here, under the leadership of Fr. Zosima, a women's community was formed, which was later transformed into the St. Nicholas Monastery in the city of Turinsk. Elder Basilisk died and was buried in this monastery, being more than 80 years old. During his lifetime, he was considered a model of stern asceticism and the highest humility. – 311. Verevkina Anna Mikhailovna is the aunt of Elder Macarius. – 9. Vostokov Avdiy (pseudonym) - Anatoly, Archbishop of Mogilev. 1793 † August 8, 1872. In the world, Augustin Vasilyevich Martynovsky. Born in the town of Myasnovka, Podolsk province, in the family of a Uniate priest who converted to Orthodoxy. He graduated from the Shargorod Theological School and the Kamenets Seminary, where he later taught drawing. In 1817 he married and became a priest in the town of Granovo, Gaisinsky district. A year later he became a widower and settled in the Kamenets-Podolsky monastery. In 1821 he taught at the Kamenets Theological School and Seminary. In 1822 he became a monk with the name Anatoly. In 1825 he graduated from the Kyiv Theological Academy. In 1829, he was elevated to the rank of archimandrite and appointed rector of the Kursk Seminary and abbot of the St. Nicholas Monastery. In 1832 he was transferred to the position of rector of the Novgorod Seminary and abbot of the Anthony Monastery. In 1840 he was appointed Bishop of Yekaterinburg, vicar of the Perm diocese, a year later he was transferred as vicar to Volyn, in 1844 he was appointed Bishop of Mogilev, and in 1853 he was elevated to the rank of archbishop. In 1860 retired to the Gerbovetsky Monastery of the Chisinau diocese, where he died. Very Reverend Anatoly was comprehensively educated and widely read, was engaged in icon painting (in the Gerbovetsky monastery he himself painted the iconostasis in the house church), was known for his literary works: “Words and Conversations” (in 5 parts), “Faith, Hope and Love” (2 parts, 2 editions), “On the attitude of the Roman Church to other Christian churches and to the entire human race” (under the pseudonym “Notes of Avdiah Vostokov”), “Leisure activities of Archbishop Anatoly”, “On icon painting”, etc., and numerous articles. – 263. Gabriel - Metropolitan of St. Petersburg and Novgorod. 1730 † January 26, 1801. In the world, Peter Petrov. Born in Moscow in the family of a Synodal subdeacon. He studied at the Slavic-Greek-Latin Academy, became a monk and was ordained in 1758. In 1761, Fr. Gabriel was appointed rector of the Moscow Academy. Since 1763, Bishop of Tver, since 1770 - Archbishop of Novgorod and St. Petersburg, since 1783 - Metropolitan. In 1799 he was removed from the administration of the St. Petersburg Metropolitanate, remaining Metropolitan of Novgorod, and in 1800 he was retired. Metropolitan Gabriel is the author of many works, the most famous of which are: “A Brief Christian Moral Teaching”, “On the Ministry and Order of the Orthodox Greek-Russian Church”. Through the efforts of the Metropolitan, many religious schools were opened, and the Alexander Nevsky Lavra was improved. He was a member of the Russian Academy from the day of its founding and enjoyed the favor of the Imperial Family. Being himself a strict ascetic, the Right Reverend Gabriel was in spiritual communion with many ascetics of his time, in particular with St. Paisiy Velichkovsky, who, at the request of the Metropolitan, translated the Philokalia from Greek into Slavic. – 18, 116. Gabriel - Bishop of Oryol and Sevsky. January 26, 1781 † September 8, 1858. In the world Vasily Fedorovich Rozanov. Born into the family of a priest of the Kostroma diocese. He received his education at the Kostroma and Trinity Lavra seminaries. He was a teacher of literature at the Kostroma Seminary. In 1811 he was tonsured a monk. Appointed prefect of the Vologda Seminary and elevated to the rank of archimandrite of the Spaso-Kamensky Monastery. Since 1814 - rector of the Vologda Seminary and abbot of the Spaso-Prilutsky Monastery. In 1819 he was appointed teacher of law of the 1st cadet corps in St. Petersburg. Since 1820 - abbot of the Yaroslavl Tolga Monastery and rector of the seminary. In 1821 he was consecrated Bishop of Oryol, and in 1828 he was transferred to the Ekaterinoslav diocese. In 1832 he was elevated to the rank of archbishop, in 1837 he was appointed archbishop of Kherson and Tauride, and in 1848 he was transferred to Tver. In 1857 he was retired with the right to manage the Kalyazin Monastery. In 1858 he was transferred to the Tverskoy Zheltikov Monastery, where he died. He was buried in the cathedral church of this monastery. Rev. Gabriel zealously attended to the affairs of his dioceses, and especially took care of orphans from the clergy. He left two volumes of works on history and archeology. – 31. Gabriel - Optina hieroschemamonk, organizer of the Belokopyt women's community in Kaluga province. 1817 (1818) † January 2, 1871. In the world Gavriil Lukich Spassky. He came from a clergy background and completed a course at the Kaluga Theological Seminary. On February 25, 1842 he entered Optina Pustyn, on November 19, 1843 he was covered with a cassock, on October 1, 1844 he was tonsured into the mantle, on December 9, 1845 he was ordained a hierodeacon, on April 17, 1848 - a hieromonk. He performed obedience in the choir and was engaged in church painting. On October 8, 1849, he left Optina Pustyn for the Maloyaroslavets Nikolaevsky Chernoostrovsky Monastery, where he took up the post of treasurer, but due to illness he was dismissed from this obedience on April 3, 1851 and returned to the brotherhood of Optina Pustyn. On March 2, 1855, due to illness, he was expelled from the monastery staff. In 1869 Fr. Gabriel established a women's community on the estate of the widow of Lieutenant Colonel Alexandra Evgenievna Belokopytova - the village of Petropavlovsk, Mosalsky district, Kaluga province (later - the Kazan Belokopytov Monastery) and led it until his death. – 205, 244. Gabriel Ivanovich is a painter from the city of Zubtsov, Tver province. He painted the bell tower of the monastery with the holy gates. – 82. Gagarin Ivan Sergeevich, prince - diplomat, publicist, member of the Jesuit Order. 1814 † ​​1882. Having received a good education, he served briefly as a diplomat and left Russia in 1843. Having settled in Paris, he converted to Catholicism and entered the Jesuit order. He established a Slavic library in Paris and published the journal “Essays in Theology, Philosophy and History.” He wrote books directed against Orthodoxy: “Schismatics, the Russian Church and the Pope”, “Can Russia Be Catholicized?” (both were published in 1857 in Paris in French). In the 1860s. book Gagarin had a polemic with Yu. F. Samarin, who published the book “The Jesuits and Their Relationship to Russia.” – 263, 264. Gennady is an archimandrite, abbot of the Borovsky Paphnutian Monastery. 1789 † March 8, 1867. In the world Gerasim Gornetsky. Born into the family of a priest in the village of Gornetsky, Novgorod province. In 1813 he graduated from the Novgorod Theological School and Seminary and was soon ordained a priest of the Vlasievskaya Church in Novgorod. After the death of his wife in 1817, he moved to the Sofia Novgorod Cathedral and was assigned as a teacher of Greek and Latin at the Sofia Theological School. In 1819 he was appointed superintendent of the Kirillov schools in the Great Kirillov Monastery. Here he was tonsured with the name Gennady. In 1823 he was transferred as a teacher of law to the St. Petersburg Commercial School. In 1833 he was elevated to the rank of archimandrite of the Ryazan Trinity Monastery, and in 1837 he was transferred to the Borovsky Paphnutian Monastery. Father Gennady managed the monastery for 30 years (from 1837 to 1867) and during this time he completely landscaped it and compiled its description. – 133. Georgy - the Recluse of Zadonsk. 1789 † May 25, 1836. In the world Georgy Alekseevich Mashurin, in monasticism Stratonik. Born in Vologda, into a noble family. He served in the Lubensky Hussar and Kazan Dragoon regiments, leaving service with the rank of lieutenant. On September 7, 1818 he entered the Zadonsk monastery as a novice. A year later he went into seclusion and remained there for 17 years, leading the most severe ascetic life. He was secretly tonsured a monk with the name Stratonicus. The Lord granted him the gifts of spiritual advice and reasoning, insight. Georgy Zadonsky was in spiritual communion with Rev. Seraphim of Sarov. In 1839, the novice of Optina Pustyn Pyotr Aleksandrovich Grigorov (in monasticism Porfiry) first published the letters of the Recluse George, and since then they have gone through two more editions. The last of them: “Letters in God of the deceased Recluse of the Zadonsk Mother of God Monastery George (Mashurin), with the addition of a brief news about his life, compiled from the notes of the cell attendants who lived with him. Collected by the Kozelskaya Vvedenskaya Optina Hermitage by the monk Porfiry Grigorov.” 3rd ed. M., 1850. – 68 Gerontius - hieromonk (later abbot), rector of the Kaluga Tikhon Hermitage. 1800 † July 6, 1857. In the world, Georgy Vasiliev, came from a Moscow merchant family. He was in Optina Pustyn from January 1829, was identified as a monk on July 5, 1830, was tonsured a monk on October 29, 1833, ordained a hierodeacon on September 14, 1834, and a hieromonk on June 24, 1836. He lived in a monastery and was one of the closest disciples of Elder Leonid. He was identified as the builder of the Tikhonova Hermitage in 1837, managed it until his death and revived it. During his reign, the staff and income of the monastery doubled, two chapels were consecrated, a refectory and a new church were built in Tikhonova Sloboda. In 1847 Fr. Gerontius was elevated to the rank of abbot. He died at the Kaluga courtyard and was buried in his desert. – 43, 44, 69. Glagolev Ioann Vasilievich - cathedral archpriest, dean of the city of Belev. He gave charity to the Belevsky Holy Cross Convent and was in friendly communication with the elders of the oo. Leonidas and especially Macarius. – 176. Glebov N.V. - brother-in-law of Elder Macarius. – 11. Glebov P.N. - nephew of Elder Macarius, actual state councilor, auditor general of the maritime ministry. – 11. Glebova Varvara Nikolaevna is the sister of Elder Macarius. † December 1852. In 1814 she married the Oryol landowner N.V. Glebov. She died in St. Petersburg from cholera. – 8, 9, 11, 130. Govorov Alexey Vasilyevich is the son of a landowner of the Livensky district of the Oryol province. – 246, 247. Gogol Nikolai Vasilyevich - March 20, 1809 † February 21, 1852. The whole life of the great Russian writer, and especially its second half, was imbued with spiritual aspirations. Religious sentiments were characteristic of Gogol even in childhood and youth, but from the beginning of the 1840s. they begin to dominate it. While living abroad, Gogol thoroughly studied patristic literature, worked on a book published after his death entitled “Reflections on the Divine Liturgy”, published the book “Selected Passages from Correspondence with Friends” (1847), made a pilgrimage to the Holy Land in 1848, and was going to visit Athos. An important role in his spiritual development was played by his acquaintance with the elders of Optina Pustyn. Gogol was there at least three times: in June 1850 and in June and September 1851. He made his first trip with M.A. Maksimovich and then stayed in Optina for three days (and not three weeks, as stated in the Biography of Elder Macarius). On this visit he met Elder Macarius and Abbot Moses. According to the oral tradition preserved in Optina and passed on by Elder Barsanuphius to his spiritual children, Fr. Macarius foresaw the coming of Gogol. The writer had a spiritual conversation with the elder; without a doubt, we were talking about “Selected Places” (in the library of Optina Pustyn there was a copy of the book with a review of St. Ignatius (Brianchaninov), rewritten by the hand of Elder Macarius, embedded in it). At the same time, Gogol met the ryassophore novice P.A. Grigorov (in monasticism Porfiry), the publisher of letters from the Zadonsk Recluse George, who showed him Optina. The second time Gogol was in Optina Pustyn was traveling from the south to Moscow in June 1851 - for one day. He defended the all-night vigil, the Liturgy and the memorial service at the grave of the monk Porfiry, who died shortly before. This visit is known from the diary entry of Hieroschemamonk Euthymius (Trunov) dated June 2, 1851. During this visit, Gogol also talked with Elder Macarius, and he blessed him to write a book on the geography of Russia for youth (the plan did not come true). The third and last time Gogol visited Optina Pustyn was on September 23–25, 1851, while traveling from Moscow to Vasilyevka for his sister’s wedding. He stopped at Optina, where he had a conversation with Elder Macarius, after which, unexpectedly for everyone, he returned to Moscow. There is a legend passed on by Elder Barsanuphius to his spiritual children that Gogol wanted to stay in the monastery. – 196, 197. Goldobina O.P. - aunt of Elder Macarius. – 9, 11. Golitsyn Augustin Petrovich, prince - writer, publicist. 1824 † 1875. Catholic, lived in Paris, wrote mainly in French. He published a number of materials on the history of Russia. He is known for his polemical works directed against the Orthodox Church: “Is the Russian Church Free?”, “The Greco-Russian Church” (both books were published in Paris in 1861 in French). – 263, 264. Dmitry Fedorovich Golubinsky is a professor at the Moscow Theological Academy. May 19, 1832 † November 23, 1903. Son of F.A. Golubinsky. Graduated from Bethany Seminary and Moscow Academy. In 1854 he headed the department of physics and geometry, and after its closure in 1870 he organized a supernumerary department of natural science apologetics. Golubinsky’s teaching is based on the idea that the study of nature should be conducted in the spirit of faith. His entire course was a widespread physical-teleological proof of the existence of God. Golubinsky wrote a number of works of an apologetic nature. In his personal life, according to his contemporaries, he was an example of non-covetousness and mercy, and was a “monk in the world.” – 168. Golubinsky Fedor Aleksandrovich - archpriest, professor of the Moscow Theological Academy, founder of Russian theistic philosophy. December 22, 1794 † August 22, 1854. Born in Kostroma, into the family of a psalm-reader (later a priest). He graduated from the Kostroma Seminary and taught there, then at the Moscow Theological Academy. In 1818 he remained at the academy as a bachelor, in 1824 he was appointed an ordinary professor, and in 1826 he was appointed censor of spiritual books. In 1827 he married and received holy orders, from 1829 he was listed as a priest in Moscow, and served free of charge in Sergiev Posad. He experienced many sorrows in his life - the death of his wife, two brothers and two children. His influence on those around him was beneficial: under his influence, inveterate rationalists turned to God. He was known for his widespread charity. Died in Kostroma. The lectures that Golubinsky gave at the philosophy department were published by students after his death. Golubinsky considered philosophy as a system of knowledge about the goals of nature, external and internal, as well as about the properties of God. Its purpose is to arouse, educate and direct a person’s love for Divine wisdom. The entire field of philosophy can be called mediated revelation, but it cannot satisfy all the quests of the human spirit. From various parts of Golubinsky’s philosophy, Speculative Psychology (Moscow, 1871) and four editions of Lectures on Philosophy (Moscow, 1884) were published. – 70, 118, 124, 142, 145, 165, 167, 168, 170, 172. Gregory of Sinai - venerable, † around 1346. One of the teachers and renewers of hesychasm. Born in the 60s of the 13th century. in Asia Minor, in the town of Kukul near the city of Klazomen (the modern village of Kelismen), in a family of rich and pious parents. He received a good education both in the field of secular sciences and in the Holy Scriptures. He was tonsured as a monk on the island of Cyprus by a silent man living there, then retired to Mount Sinai and became a monk. In search of silence, he traveled to Jerusalem and the island of Crete, where he was taught mental work and contemplation by the hermit Elder Arsenios. After this, he arrived on Mount Athos and settled in the monastery of Magula, where he became famous for his high life and ascetic teachings. Due to the threat of the capture of the Holy Mountain by the Turks, he went to Sozopol, and from there through Constantinople again to Athos. At the end of his life he retired to Mount Skrytnaya and founded a monastery there with the support of the Bulgarian Tsar Alexander. Author of 150 chapters on silence and prayer included in the Russian Philokalia. He also owns “Instructions to Hesychasts,” 7 chapters of ascetic content, and an essay entitled “On Silence and Two Types of Prayer.” Influenced the life and teaching of Rev. Nil Sorsky. Memory of August 8. – 27, 115, 163, 165, 166, 210, 268, 314, 320. Gregory Palamas - saint, archbishop of Thessaloniki. 1296 † 1359. Born into a noble and virtuous family, received a classical education. He was tonsured a monk at the Vatopedi Lavra on Mount Athos, and also lived in the local Lavra of St. Athanasius, in the skete of Glosia and, upon returning from a pilgrimage to Jerusalem, in the cell of St. Sava of Serbia. On the way to Jerusalem, he was ordained a presbyter in Thessalonica. Esphigmen was elected abbot of the Athonite monastery, but soon returned to the monastery and spoke out against Barlaam the Calabrian, who rejected the teaching of the Athonite hesychasts about mental prayer and contemplation. Exposing Varlaam, St. Gregory moved to Thessalonica for three years and created a number of works outlining the theology of hesychasm. They played a decisive role in the condemnation of Varlaam as a heretic at the local council of 1341, which took place in Constantinople in the presence of Patriarch John XIV, who was influenced by Varlaam and the heretic Gregory Akindinus. Although St. Gregory was proclaimed a teacher of piety, and his teaching was recognized as Orthodox; due to the personal revenge of the Patriarch, he was thrown into prison in 1345, from where he was released by Emperor John VI Kantakouzenos in 1347. The new Patriarch Isidore made him Metropolitan of Thessalonica, but at first the monk was not accepted by the flock and lived on Athos and on the island of Lemnos. At the new council in Constantinople in 1351, with his dogmatic writings, he exposed the Catholic nature of the Barlaamite heresy, which Nicephorus Gregoras defended. He was soon captured by the Turks and released a year later for ransom by the Bulgarians. According to legend, he reposed on November 14, having himself predicted his death. His last words were: “To the mountain, to the mountain.” St. Gregory had the gift of miracles: he performed many healings that occurred from touching his vestments, with the power of his blessing he filled vessels with oil and made olive trees fruitful. The saint is known for his main idea about the possibility of knowing God as uncreated energy, while He remains unknowable in essence, and the related concept of the Light of Tabor. St. Gregory owns 64 homilies, ascetic works included in the Russian Philokalia, theological, historical works, and works on natural science. Against the Catholics, he wrote an essay on the procession of the Holy Spirit from one Father. The relics of St. Gregory were in the cathedral church of the Thessaloniki metropolis; after a fire that occurred there in 1890, the head of the saint and bones were found. Commemorated on November 23 and on the second Sunday of Great Lent. – 27, 115, 166, 167. Gregory is Metropolitan of St. Petersburg and Novgorod. In the world Grigory Petrovich Postnikov. 1774 † July 17, 1860. Born in the village of Mikhailovskoye, Nikitsky district, Moscow province, in the family of a deacon. He studied at the Perervinsk and Trinity-Sergius seminaries and the St. Petersburg Theological Academy, where he remained a bachelor in 1814. In the same year, he was tonsured a monk and ordained as a hierodeacon and hieromonk. In 1816 he was appointed inspector of the St. Petersburg Academy, then successively was its professor and rector. In 1817, he was elevated to the rank of archimandrite and appointed rector of the Volokolamsk Joseph Monastery. In 1822 he was consecrated Bishop of Revel, vicar of the St. Petersburg diocese. Since 1825 (or 1826) Bishop of Kaluga and Borovsk. Since 1828, Archbishop of Ryazan and Zaraisk. Since 1829, member of the Holy Synod. Since 1829 (or 1831) Archbishop of Tver and Kashinsky. Since 1848, Archbishop of Kazan and Sviyazhsk. In 1856 he was elevated to the rank of metropolitan and appointed to the Novgorod and St. Petersburg departments. He died in St. Petersburg and was buried under the altar of the Holy Spiritual Church of the Alexander Nevsky Lavra. During his student years, Rev. Gregory was the favorite student of Metropolitan Philaret of Moscow, and later became his like-minded person, a supporter on the issue of the benefits of translating books of Holy Scripture into Russian. A firm zealot of Orthodoxy, a strict ascetic in his personal life, Rev. Gregory led an energetic struggle against the schism and missionary work among foreigners. – 68, 139. Gregory - Archbishop of Kaluga and Borovsk. May 14, 1807 † April 13, 1881. In the world Nikolai Vasilyevich Mitkevich. Born in the village of Zhukov, Chernigov diocese and district, in the family of a priest. He studied at the Chernigov Theological School and Seminary. After graduating from the Kyiv Theological Academy, he was awarded a bachelor's degree there. In 1831 he was tonsured a monk at the Kiev-Brotherly Monastery, in the same year he was ordained a hierodeacon and hieromonk, the next year he was added to the Kiev-Pechersk Lavra, and in 1836 he was elevated to the rank of archimandrite. Further about. Gregory held the positions of inspector of the Kazan Theological Seminary, inspector of the Kyiv Academy, rector of the Kiev-Brotherly Monastery, rector of the Yaroslavl Theological Seminary, rector of the Uglich Alekseevsky Monastery, rector of the Kazan Theological Academy. In 1851 he was consecrated Bishop of Kaluga, in 1869 he was elevated to the rank of Archbishop; ruled his flock for 29 years. With him, the Kozel-Akhtyrsk Icon of the Mother of God was revealed in 1868. Private life of Rev. Gregory was reminiscent of the life of ancient hermits. He died on Easter day. – 68, 138, 161, 162, 164, 205, 270, 277, 293. Gryshaeva Evdokia. – 303, 304, 305. David - St. prophet and psalmist, king of Israel. Supposedly 1085 BC † 1015 BC Memory on the Sunday of the Nativity of Christ. – 59, 90, Damascene - Bishop of Tula and Belevsky. 1778 † July 31, 1855. In the world Dmitry Rossov. Born in the Tver province in the family of a deacon, Little Russian by origin. He studied at the Trinity Lavra and Bethany seminaries, taught at Perervinskaya. In 1809, he was tonsured a monk, ordained a hierodeacon, and appointed as a preacher at the Moscow Theological Academy. In 1810 he was ordained a hieromonk, and in 1812 he was numbered among the cathedral hieromonks of the Alexander Nevsky Lavra. Since 1814, Archimandrite of the Serpukhov Vysotsky Monastery. In 1816, he was transferred first to St. Petersburg, then to the Moscow Danilov Monastery, and then appointed abbot of the Trinity-Sergius Monastery near St. Petersburg. In 1819 he was transferred to the Novgorod Yuriev Monastery. In the same year, he was consecrated Bishop of Starorussky, vicar of the Novgorod diocese, which he temporarily ruled in 1821. Since 1821, Bishop of Tula and Belevsky. He served at the Tula department for 30 years. In 1850, he was elevated to the rank of archbishop and appointed to Petrozavodsk, but, upon request, was dismissed. In 1851 received control of the Belevskaya Vvedenskaya Zhabynskaya hermitage of the Tula diocese, where he died. – 157. Daniel - hieromonk, later archimandrite, inspector of the Kyiv Theological Academy. 1810 † June 17, 1855. In the world Dmitry Musatov, son of a priest of the Oryol diocese. He graduated from the Oryol Theological Seminary and the St. Petersburg Theological Academy. Appointed to Kaluga Seminary as inspector and professor of philosophical sciences. He was in spiritual communion with the Optina elders. Macarius and Anthony (he was the spiritual son of the latter). In 1840 he was tonsured a monk and ordained a hierodeacon and hieromonk. In 1847–1852 taught at the Kyiv Theological Academy. In 1850 he was elevated to the rank of archimandrite. In 1852 he was appointed rector of the Ekaterinoslav Theological Seminary. He died almost suddenly from cholera. Father Daniel was the epitome of a learned ascetic monk and was a remarkable preacher. – 131. Dasha is the niece of schema-nun Anatolia (Trunova). – 193, 194. Delyanov Davyd Ivanovich - Major General, hero of the Patriotic War of 1812. Entered the service in 1773, promoted to major general in 1813. Granted the dignity of nobility in 1829. He was the owner of the village of Zhelezniki after it was sold by the father of Elder Macarius. He was buried in the Kaluga Laurentian Monastery. – 7. D-eya (Dosithea) - abbess, abbess of the Kazan Mother of God Monastery, † 1865. In the world of Verevkin, originally from the nobility. She was tonsured a monk in the Tikhvin Hermitage of the Kursk Diocese. In 1827 she was made abbess of the Tver Nativity of Christ Monastery. In 1849 she was transferred to the abbess of the Kazan Monastery. During her reign, pneumatic ovens were installed in the local cathedral, the iconostasis in St. Nicholas Cathedral was raised, the dome in the bell tower was enlarged, and the dome, cross and apple were gilded. In 1851, M. Dosithea was awarded a golden pectoral cross. In 1863, she presented a project for the construction of a two-story stone building in the monastery with a church in the name of St. Sophia, a common refectory and a hospital in it, but after her death the project was not implemented. – 195. Demetrius - Great Martyr of Thessalonica. † about 306. Commemorated October 26. – 68. Demetrius - Saint of Rostov. December 1651 † October 28, 1709. In the world Daniil Savvich Tuptalo. Born in the town of Makarov, not far from Kyiv. His father was a centurion and ktitor of the Kyiv Cyril monastery. Graduated from the Kiev Brotherhood School. At the age of 18, he settled in the Kirillov Monastery, where in 1668 he was tonsured a monk. On the Annunciation of 1669 he was ordained a hierodeacon. In 1675, Archbishop Lazar Baranovich of Chernigov ordained him as a hieromonk. For about two years he served at his invitation as a preacher in the cathedral and other churches of the Chernigov diocese and soon became known for his eloquence. In 1677 he went to the Novodvorsky monastery, in Lithuania. On the way, he preached in Vilna, Slutsk, and the Brotherly Transfiguration Monastery. In 1679 he arrived in Baturin and settled in the Nikolaevsky Krupitsky Monastery. Here he labored in fasting, prayer and reading spiritual books. In 1681, Archbishop Lazar Baranovich appointed hegumen of the Maksakovsky Transfiguration Monastery near the river. Desna, in 1682 appointed abbot to the Nikolaev Baturinsky Monastery, but soon abandoned his abbotship. In 1684 he moved to the Kiev Pechersk Lavra and began the main work of his life - correcting and compiling the lives of saints. In 1686 he moved to Baturin. In the same year, together with Hetman Mazepa, he went to Moscow, where he was introduced to Tsar John Alekseevich, Princess Sophia and Patriarch Joachim. He was received by Tsar Peter Alekseevich at the Trinity-Sergius Lavra. The Patriarch blessed St. Demetrius to continue collecting lives. Returning to his monastery, he retired to a special cell and continued to work on the Menaions. 1692 left his abbotship in the Nikolaev Baturinsky Monastery and took over the management of the Peter and Paul Monastery near the city of Glukhov. In 1697, he was first appointed abbot of the Kyiv Cyril Monastery, and then ordained archimandrite of the Chernigov Yelets Dormition Monastery. Two years later he was transferred to the Spasskaya Novgorod-Severskaya monastery. In 1701, by order of Peter I, he was summoned to Moscow and appointed Metropolitan of Siberia and Tobolsk. In 1702 appointed Metropolitan of Rostov. At this department, he became known for his spiritual and educational activities: he took care of church improvement and the piety of pastors, founded a school at the bishop's house, where about 200 students studied, fought against schism and promoted the study of the Bible. He was distinguished by meekness, wisdom and mercy. In 1705 the saint's work on the Four Menaions was completed. Two and a half years before his death, he drew up a spiritual will, in which he announced to his friend Metropolitan. Stefan Yavorsky wishes to be buried in the Spaso-Yakovlevsky Monastery. He reposed on his knees, in the position of a praying man, having said goodbye to his disciples the evening before. In 1752 the relics of the saint were discovered, and in 1757 he was canonized. St. Demetrius became famous as a church writer. The following works belong to him: “Mirror of the Orthodox Confession” and “Search for the schismatic Bryn Faith”, “The inner man in the cage of his heart is solitary teaching and praying in secret”, “Adoration of the Holy Trinity”, “Spiritual Psalms or Hymns”, “Diarius”, “Irrigated Fleece”, “Chronicle Telling the Deeds of the beginning of the world before the Nativity of Christ,” about 100 teachings, several spiritual dramas, of which the most famous is “Rozhdestvenskaya.” Memory 21 September. – 30, 213. Dimitri - Bishop of Tula and Belevsky. January 16, 1811 † November 14, 1883. In the world, Kliment Ivanovich Muretov. Born into the family of a deacon in the village of Putinsky, Pronsky district, Ryazan province. He graduated from the Sapozhkovsky Theological School, the Ryazan Seminary and the Kyiv Theological Academy. In 1834 he was tonsured a monk and ordained a hierodeacon, and in 1835 a hieromonk. In 1834–1836 taught at the Kyiv Academy. In 1836 he was enrolled as a cathedral hieromonk of the Kiev Pechersk Lavra. In 1838, he was elevated to the rank of archimandrite and appointed rector of the Kiev-Vydubitsky Monastery, retaining the positions of professor and inspector. In 1841 he was appointed rector of the Kyiv Academy with the assignment of managing the Kiev-Brotherly Monastery. In 1851 he was consecrated Bishop of Tula and Belevsky. He ruled the Tula flock for 6 years, winning its ardent love. In 1857 he was appointed to the Kherson See with elevation to the rank of Archbishop, in 1874 - to the Yaroslavl See, in 1875 - to the Volyn See. He died in Odessa, where he was buried. – 157, 175. D.K. - cousin of the nun Yulia Guryeva, who served in the dragoon regiment. – 234. Dometius is a monk of Optina Hermitage. 1828 † April 12, 1880. In the world Dmitry Vasilyevich Kazantsev. From Novosilsk townspeople. He was assigned to the fraternity as a supernumerary until a special vacancy opened on October 9, 1856, and for a novitiate vacancy on October 7, 1857. He was ordained as Ryasophorus on February 16, 1859, and tonsured as a monk on August 28, 1866. He carried out obediences at the equestrian yard, in the monastery cookhouse, and was an assistant prosphora maker and host. – 292, 308. Dorotheos - reverend, Abba. End of the 6th century † 620. Born in the vicinity of Ascalon in Syria, he was a sufficient man. He spent his early youth studying secular sciences and developed the gift of speech. Used the instructions of St. Barsanuphius the Great and John the Prophet and, under the guidance of the latter, became a monk at the monastery of St. Abba Serida, where he carried out obedience in the hospice and was the head of the hospital. Rev. became his student. Dositheus. After the death of St. John moved as abbot to another monastery. 30 ascetic words, several epistles and 21 ascetic instructions of the saint have survived to our time, extracts from which are placed in the Russian Philokalia. In his recording, the teachings of Rev. are known. Zosima, Barsanuphius the Great and John the Prophet. He knew the Holy Scriptures and the works of the Holy Fathers well. Memory 5 July. – 21, 88, 92, 94, 121, 122, 125, 179, 207, 213, 262. Dositheus is Bishop of Oryol. 1751 † June 16, 1827. In the world Ilyin. He received his education at the theological school and Oryol Seminary, after graduating he was a teacher, prefect and rector there. In 1788 he was tonsured a monk. Since 1793 - Archimandrite of the Sergius Hermitage and a member of the spiritual consistory. In 1795 he was consecrated Bishop of Starorussky. Since 1798 - Bishop of Oryol. In 1817, he was retired and appointed manager of the Trubchevsky Spassky Cholna Monastery, where he died. Rev. Dosifey took care of the education of the children of the clergy, established schools, and renovated the Bryansk monasteries. He had a cool disposition. – 24, 25, 28. Dosifei - archimandrite, rector of Optina Pustyn. 1827 † March 31, 1900. In the world Ilya Nikiforovich Silaev. From the Shchigrov townspeople. He entered the brotherhood of Optina Pustyn on July 4, 1851, was tonsured on August 9, 1858, ordained hierodeacon on June 16, 1863, and hieromonk on September 7, 1869. In 1878 he was appointed rector of the Meshchovsky St. George Monastery. On May 9, 1883 he was elevated to the rank of abbot. Since November 6, he acted as dean of the monasteries of the Kaluga diocese. Elevated to the rank of archimandrite on April 7, 1894. From September 30, 1894 to August 1899 - rector of Optina Pustyn. Under him, the debts of the monastery were paid off. He was buried in the Kazan Cathedral of Optina Pustyn. – 93, 103, 114, 196. Dunaev Ivan Afanasyevich - peasant. – 302. Dunaev Ivan Ivanovich - peasant, son of I.A. Dunaev. – 302. Evdokia is a nun of the Vyazemsky monastery in the Smolensk province. In the world of Smirnov. – 301. Evlampius - Archbishop of Vologda and Veliky Ustyug. † March 12, 1862. In the world Pyotr Nikitich Pyatnitsky. Born into the family of a priest of the Yaroslavl diocese. He studied at the Yaroslavl Seminary and the Moscow Theological Academy, where he received a bachelor's degree. In 1822, he was tonsured a monk and ordained a hierodeacon and hieromonk. In 1826, he was elevated to the rank of archimandrite and appointed rector of the Dmitrov Boris and Gleb Monastery. Since 1830 - rector of the Moscow Znamensky Monastery, since 1831 - rector of the Mozhaisk Nativity of the Theotokos Luzhetsky Monastery. All these years Fr. Evlampius successively served as a librarian, inspector and professor at the Academy. Since 1831 - rector of the Bethany Seminary. In 1834 he was consecrated Bishop of Yekaterinburg, vicar of the Perm diocese. Since 1840, Bishop of Oryol and Sevsky, in 1844 - 1852. - Bishop of Vologda and Ustyug. In 1852 he was elevated to the rank of Archbishop of Tobolsk and Siberia. In 1856 he was retired to the Sviyazhsky Assumption Monastery of the Kazan diocese, where he died and was buried. Rev. Evlampius was distinguished by exceptional kindness and a fasting and pious life. – 157. Evstafieva Anna is a peasant woman. – 304, 305. Elisaveta is a novice of the Sevsky Trinity Monastery. – 256, 257. Ephraim the Syrian - Rev. Beginning of the 4th century † about 372. Born in Nizibia, in the northeastern part of Mesopotamia, into a family of farmers. In his infancy there was a miracle with him, indicating his fate - in a vision it was revealed that on his tongue a vine tree grew, spreading throughout the entire earth. In his youth he retired to the Sinjar Mountains and led a hermit's life under the guidance of St. James of Nizibia, with whom he was present at the First Ecumenical Council (325). He studied the Holy Scriptures for about 12 years, using the instructions of St. James. After his death, he went through Amida to Edessa, where he entered a desert monastery. Here to the elder St. Ephraim had a vision of an Angel placing a scroll with writing in the mouth of the monk. After this St. Ephraim began to write an interpretation on the Pentateuch of Moses, became known among monks and laity as a teacher of piety, denouncing the Manichaeans, Marcionites, Arians and the teaching of Bardesan. He composed several dogmatic-polemical hymns against these heretics, as well as against the Sabellians, Audi and Euchites. He gathered students and founded the Edessa School. He visited Mount Nitria and Caesarea in Cappadocia, where he met St. Basil the Great, who ordained him as a deacon and miraculously taught him the Greek language, covering him with a stole. Upon his return, St. Ephraim provided assistance to the residents of Edessa who were suffering from hunger, and soon died, leaving a will. The monk performed numerous miracles: he healed a demon-possessed Arian, and resurrected a dead young man who had been punished for his insolence. St. Ephraim is revered as a teacher, father of the Church and a great ascetic. He owns about 1000 works, including interpretations of all books of Holy Scripture, spiritual and moral works containing a sermon of repentance, dogmatic works in poetic form and prayers, of which the most famous are the Lenten “Lord and Master of my life...”, “Lord, Heavenly King...” and “Undefiled, unblasphemous...”. He wrote in Syriac and knew Hebrew. Some of the works have come down to us in Greek translation. The saints speak of him with reverence. Gregory of Nyssa, blessed. Jerome and other holy fathers. Memory January 28. – 125. Ephraim - hieroschemamonk, confessor of the Kaluga Tikhon Hermitage. 1807 † June 25, 1884. In the world John, in the schema John. His parents were servants of a Yaroslavl landowner, then they paid off and moved to the city of Chern, where his father took up trading. John secretly left his family, first to Beloberezhskaya, and then to Optina Pustyn, where he became the cell attendant of Elder Leonid. 1829 tonsured a monk. In 1837, together with Fr. Terenty, also a student of the elder, moved to the Kaluga Tikhon Hermitage. On July 19, 1839, he was tonsured into the mantle, and in 1840 he was ordained a hieromonk. During a serious illness, he was tonsured into the schema by Elder Leonid. After this, he had to leave the Tikhon Hermitage for some time and acted as treasurer in the Maloyaroslavets and Meshchovsky monasteries, and then lived with Archbishop Gregory of Kaluga as his confessor in St. Petersburg. Upon returning to Tikhonova, Pustyn greatly contributed to its prosperity, attracting the sympathy of the capital's merchants to her. In 1867, Father Ephraim was appointed confessor of the monastery and remained in this position until his death. He witnessed many miracles performed from the relics of St. Tikhon of Kaluga, and became the original compiler of a book about him. Four years before his death, Fr. Ephraim set up a cell with a Crucifix a few miles from the monastery, where he often retired. The Lord granted him the grace-filled gifts of advice, healing of illnesses and insight into the future. – 117. Zagryazhskys are nobles. – 186. Zaitseva Anna Antonovna is the wife of a stationmaster near the city of Orel. – 303. Zosima - venerable, † 523. Commemorated April 4. – 262. James is an apostle, the brother of the Lord according to the flesh, † about 63. The son is right. Joseph the Betrothed from his first wife Salome, niece of the prophet. Zechariah, father of John the Baptist. Memory October 23. – 48. Jacob is the Archbishop of Nizhny Novgorod and Arzamas. April 4, 1792 † May 20, 1850. In the world, Joseph Ivanovich Vecherkov. Born in the Serebryanski settlement, Novooskolsky district, Kursk province, in the family of a deacon. He graduated from the Belgorod Seminary and the St. Petersburg Theological Academy. In 1819 he was tonsured a monk and ordained a hieromonk. He was an inspector and rector of the Oryol Seminary, rector of the Sevsky Theological Schools and the Ekaterinoslav Seminary. In 1827 he was appointed rector of the Bizyukov Monastery and elevated to the rank of archimandrite. In 1832, in the Kazan Cathedral in St. Petersburg, he was consecrated Bishop of Saratov and Tsaritsyn. In 1847 it was moved to Nizhny Novgorod. In 1849 he was elevated to the rank of archbishop, and in the same year he was summoned to St. Petersburg to attend the Holy Synod, but fell ill with throat consumption there and died. He was buried in the Feodorovskaya Church of the Alexander Nevsky Lavra. Very Reverend Jacob was a remarkable personality, an ardent teacher of the faith and a fighter against schism, an ardent man of prayer, a great faster and ascetic. From a young age he was very fond of nature, and during his teaching years he studied archeology and history. As an archpastor, he devoted all his strength to the fight against the schism and achieved unprecedented results in this matter: he returned about 20 thousand schismatics to the fold of Orthodoxy. Achieved this by Rev. Jacob was partly due to his excellent knowledge of early printed literature and visiting the most remote schismatic monasteries of the Saratov diocese, but most of all by the example of his personal impeccable life. He also achieved significant success in converting foreigners. Rev. Jacob was a brilliant preacher, paying much attention to the education of youth, the construction of churches, and charitable activities. Both in Saratov and in Nizhny Novgorod, the entire flock passionately loved their bishop. – 202. Ivanov Alexey Nikolaevich is the younger brother of Elder Macarius. December 8, 1789 † February 18, 1840. – 8, 9, 10, 11, 15. Ivanov Nikolai Mikhailovich is the father of Elder Macarius. † March 17, 1806. – 7, 9, 10, 277. Ivanov Pavel Nikolaevich is the younger brother of Elder Macarius. † 1831. – 8, 9, 11. Ivanov Pyotr Nikolaevich is the younger brother of Elder Macarius. – 8, 9. Ivanova Elizaveta Alekseevna is the mother of Elder Macarius. † January 21, 1797. Born Emelyanova. – 7, 8, 9. The Ivanovs are the parents of Elder Macarius. – 8. Ignatius - new martyr of Athos, † October 8, 1814. In the world, John. Born in the Bulgarian village of Eski-Zagra, Ternov diocese. In his youth he perfectly studied the Slavic language and for further education in the sciences he retired to the Rila Bulgarian monastery, where he lived for 6 years. When he returned to his homeland, the Turks ruined his family: his father was beheaded, and his mother and sisters were forced to convert to Islam. John fled first to Bucharest, where he became close to Euthymius, the future martyr, and then to Athos. On the way, both friends, forced by threats from the Turks, renounced Christ. On Athos, John lived first in Grigoriat, then in the monastery of St. Anna and the Kafsokalivsky monastery, and finally, having learned about the martyrdom of his friend Euthymius, he went to the monastery of the Holy Forerunner to his confessor, Hieromonk Nikephoros, where he began to asceticize, also preparing for martyrdom. Father Nicephorus tonsured him into an angelic image with the name Ignatius and gave him as a companion Elder Gregory, who accompanied St. to suffering. Euphemia. Arriving in Constantinople, Ignatius received the Holy Mysteries, dressed in Turkish clothes and went to the Ottoman Porte. There he boldly confessed Christ, for which he was cruelly tortured for three days in prison, and then strangled and hanged on a tree in the place of Parmakkapi. His body was ransomed from the Turks and, together with the body of St. Euthymius was taken to Athos and laid in the newly created church at the cell of the confessor Nicephorus. From Skufja St. Ignatius, healings of a mentally disturbed and paralytic occurred. His venerable head is located in the Russian monastery of St. Great Martyr Panteleimon. Memory October 20 and May 1. – 74. Ignatius is a saint, bishop of the Black Sea and Caucasus, ascetic and spiritual writer. February 6, 1807 † April 30, 1867. In the world Dimitri Alexandrovich Brianchaninov. Born in the village of Pokrovskoye, on his father’s family estate, Gryazovets district, Vologda province. The ancient noble surname Bryanchaninov came from the boyar Mikhail Bryank, who died in the Battle of Kulikovo. In St. At baptism, Demetrius was named after the revered local saint Demetrius of Prilutsk. He received his primary education at home and, at the behest of his father, entered the Main Engineering School in St. Petersburg, from which he graduated brilliantly in 1826. He had success in secular society and a wide circle of artistic and literary acquaintances, but a much stronger aspiration was for spiritual life. Living in St. Petersburg, he was under the spiritual guidance of the monks of the Valaam metochion, and then, together with his friend M. Chikhachev, under the guidance of the monks of the Alexander Nevsky Lavra, followers of the elders oo. Theodora and Leonidas (Nagolkina). Even then he led an ascetic life, confessed and received communion every Sunday. In 1827, due to a serious illness, having received his resignation with the rank of lieutenant, he entered the Alexander-Svirsky Monastery as a novice, where Elder Leonid then lived, and served as a cook. But soon, by the providence of God, a long period of wandering began for him in different monasteries: he lived in the Ploshchanskaya Bogoroditskaya, Beloberezhskaya and Vvedenskaya Optina Hermitages, was at home for some time, then in the Kirillo-Novoozersky Monastery, Vologda (where he became close to the Most Reverend Stephen), the Semigorodnaya Assumption Hermitage, and the Grushitsky Dionysian Monastery. In 1831 in Vologda, Rev. Stephen, Bishop of Vologda, was tonsured into the mantle, ordained hierodeacon and hieromonk, and temporarily left at the bishop's house. The following year he was appointed builder of the Grigory-Pelshem Lopotov Bogoroditsky Monastery, which he renovated and improved. In 1833 he was elevated to the rank of abbot. In the same year, Emperor Nicholas I summoned him to St. Petersburg and personally instructed him to manage the Trinity-Sergius Hermitage, located near the capital. In 1834 Fr. Ignatius was elevated to the rank of archimandrite. In the Trinity-Sergius Hermitage, he renewed and restored churches and buildings, monitored the deanery of the brethren and the observance of the charter; suffered a lot of sorrows while resolving economic issues. At the same time, he led an intense spiritual life, constantly said the Jesus Prayer and talked with numerous visitors to the monastery. Exhausted by sorrows and illnesses, Fr. Ignatius asked for leave. He spent one of them, in 1847, in the Nikolo-Babaevsky monastery of the Kostroma diocese, and the other, in 1856, in the Vvedenskaya Optina Hermitage. The rector of the Sergius Hermitage, Fr. Ignatius stayed for almost 24 years and left it in a flourishing state: it was decorated with three new churches. Most of his spiritual works were written here. In 1857, Archimandrite Ignatius was consecrated Bishop of the Caucasus and Black Sea. He ruled his diocese for 4 years and during this time he put the affairs of the Spiritual Consistory in order, took care of drawing up a charter for educational institutions, before the peasant reform he sent out 2 appeals setting out the evangelical view on this issue, for which he was subjected to slanderous attacks by Herzen in his magazine “The Bell”. In the Caucasus, St. Ignatius continued to write spiritual works, and his most famous works were created here. In 1861 St. Due to illness, Ignatius was dismissed at his request to retire to the Nikolo-Babaevsky Monastery. During his years there, he improved the financial situation of the monastery, repaired the buildings and built a church in honor of the Iveron Icon of the Mother of God. The saint also occupied himself with revising and adding to his works, and prepared 4 volumes of them for publication. Rev. Died Ignatius, after a long illness on the Sunday of the Myrrh-Bearing Women, was buried in the monastery church of St. John Chrysostom and St. Sergius. St. Ignatius is one of the outstanding Russian spiritual writers who reveal the path to salvation in the modern world, the newest mentor of monasticism. He owns numerous works, of which the most famous are: “Ascetic Experiences”, “Ascetic Sermon”, “The Word on Death”, “An Offering to Modern Monasticism”, “On the Vision of Spirits”, “On Salvation and Christian Perfection”, “On Miracles and Signs”, “The Fatherland”. More than 800 letters from Rev. Ignatius. The saint was in spiritual communication and correspondence with St. Philaret of Moscow and Metropolitan Philaret of Kyiv, Archbishop Zephaniah of Turkestan, Archimandrite Photius (Spassky), and many other clergy and secular persons. After his death, he appeared to some people in a miraculous light, accompanied by an angelic song, which later became a troparion to the saint. The Lord granted him the gifts of prophecy, spiritual reasoning, interpretation of the Scriptures and miracles. He was canonized in 1988. His relics rest in the Spassky Church of the Yaroslavl Tolga Vvedensky Monastery. Memory April 30. – 30, 112. Ignatius is the Archbishop of Voronezh and Zadonsk. August 5, 1791 † January 20, 1850. In the world, Matfei Afanasyevich Semenov. Born in the village of Pokshenge, Pinezhsky district, Arkhangelsk province, in the family of a sexton. After graduating from the seminary, he taught foreign languages ​​at the Arkhangelsk district school and theological seminary. In 1820 he was tonsured a monk and ordained a hierodeacon and hieromonk. In 1821, he was elevated to the rank of abbot and appointed rector of the Nikolaev Korelsky Monastery, and then a teacher of Greek and librarian of the St. Petersburg Academy. In 1822 he was elevated to the rank of archimandrite and a year later appointed rector of the Novgorod seminary. In 1828 he was consecrated Bishop of Starorussky, vicar of the Novgorod diocese. In the same year he was appointed to the Olonets department, where he worked for 14 years, waging an energetic struggle against the schism. In 1835 he was elevated to the rank of archbishop. In 1842 he was appointed to the Don diocese, where he served for 4 years, also eradicating the schism. In 1847 he was appointed to the Voronezh See, but from 1848 he lived in St. Petersburg to attend the Holy Synod. He died there and was buried in the Alexander Nevsky Lavra. – 68. Hierotheus - Patriarch of Alexandria. This refers to either Patriarch Hierotheos I, who headed the Alexandria Church in 1825–1846, or Patriarch Hierotheos II, who headed it in 1847–1859. – 68. Hilarion is the reclusive Troekurovsky. 1764 † November 5, 1853. From a peasant family in the village of Zanki, Ranenburg district, Ryazan province. As a child, he attended pilgrimages in Kyiv and the Trinity-Sergius Lavra, and began to practice asceticism early. He was married, but pretended to be paralyzed in order to live in marriage as if outside marriage. At the age of twenty he went on a wandering journey, lived first in a monastery, and then settled near the village of Golovinshchina, in Volovoy ravine. Here he dug several caves and began to lead a harsh ascetic life: he fasted strictly, went without food for weeks, wore chains and a shirt made of copper wire. Due to human slander, he was subjected to church penance. At the age of 50 he moved into the house of the landowner Troyekurov, where he spent the rest of his life. Visitors came to him there, many of whom he gave answers through his cell attendants. He was in spiritual communion with John, the recluse of Sezenovsky. On the advice of Elder Hilarion, Alexander Mikhailovich Grenkov, the future Elder Ambrose, entered Optina Pustyn. – 68. Hilarion - Sarov hieromonk. 1771 † November 12, 1841. Disciple of Valaam Abbot Nazarius. Born in St. Petersburg. He was tonsured a monk at the Valaam Monastery in 1797. He was the general confessor of the brethren in the Sarov Hermitage. Known for the purity of his life and the gift of comforting conversation. – 68. Hilarion - Elder of Optina, Hieroschemamonk. 8 April 1805 † 18 September 1873. In the world Rodion Nikitich Ponomarev. Born on Easter night in the family of a tailor from the village of Klyuchi, Novokhopersky district, Voronezh province. In his youth, Rodion traveled twice to the Kyiv shrines and worked in Moscow for three years. In 1828 the family moved to Saratov. Rodion lived there 9 years and successfully fought against the schism that filled that region. In 1838 he traveled to many Russian monasteries. On March 13, 1839 he entered Optina Pustyn. He was identified as a member of the brotherhood on February 26, 1843. Elder Macarius, having become the monastery commander in 1841, elected him to his cell attendants. In addition, he carried out obedience in the garden, the refectory, and was engaged in the treatment of the brethren. He was tonsured a monk on August 13, 1849. He was ordained a hierodeacon on February 10, 1853, and a hieromonk on April 21, 1857. After the death of Elder Macarius, Fr. Hilarion accepted into the leadership of some of the elder’s closest children. On April 8, 1863, he was approved as the confessor of the brethren, and also served as the monastery commander. At the end of the 1860s. O. Hilarion was offered abbotship in various monasteries, but he declined this. All his life the elder had poor health and was especially sick in recent years (he had dropsy), but he endured suffering with rare patience and humility. On March 9, 1872, he was tonsured into the schema, retaining his former name. He was buried behind the altar of the Vvedensky Cathedral of Optina Pustyn. Father Hilarion received from God the gift of spiritual advice and reasoning. Among his children there were many nuns belonging to the Optina convents. – 44, 54,78, 79, 80, 111, 113, 114, 129, 159, 177, 188, 201, 244, 252, 260. Hilarion - Schemamonk of Optina, Ioannikis in monasticism. 1775(6) † September 6(5), 1860. In the world Hilarion Rodionov. From Kursk townspeople. He was admitted to the fraternity on November 13, 1821, and tonsured as a monk on February 13, 1826. He was a sexton and also performed other obediences. In 1843, at his request, he was dismissed to the Smolensk diocese to the brotherhood of the Gate Hodegetrievskaya Church. On July 31, 1844, he returned to Optina Pustyn and, due to old age, was expelled from the monastery staff. On December 14, 1857, he was tonsured into the schema with the name Hilarion. – 282. Hilarion - ryassophore monk of the Optina monastery, † March 5, 1850. In the world Ivan Kozmin Kozlov. One of the Moscow merchants, he was rich, had a family and children. In 1812 he lost his property, then became a widower. In 1836 he arrived in Optina, in 1837 he was tonsured a monk. He delivered generous benefactions to the monastery through familiar merchants. From 1845 he weakened in strength and vision, in 1848 he lost his memory, but he did not give up oral prayer until his death. He died, having, according to him, more than 100 years of age, according to papers - 96 years. – 70. Iliodor - Archbishop of Kursk and Belgorod, † November 5, 1860. In the world, John Borisovich Chistyakov. Born in the village of Voskresensky, Zhizdrinsky district, Kaluga province, in the family of a priest. He studied at the Kaluga Seminary and the Moscow Theological Academy. In 1820, he was appointed inspector and professor at the Kostroma Seminary and tonsured a monk. In 1821 he was ordained as hierodeacon and hieromonk. In 1822 he was appointed inspector of the Moscow Seminary, in 1823 - rector of the Ryazan Seminary and appointed cathedral hieromonk at the Moscow Donskoy Monastery. Since 1824 - hegumen of the Ryazan Theological Monastery. In 1825 he was transferred as abbot to the Ryazan Holy Trinity Monastery and elevated to the rank of archimandrite. Since 1827 - abbot of the Novgorod Anthony Monastery. In 1832 he was consecrated Bishop of Kursk, and in 1844 he was elevated to the rank of archbishop. In 1845 he ruled the Belgorod Trinity Monastery. Since 1847, member of the secret commission on cases of schismatics and apostates from Orthodoxy. In 1860 he was retired to the Belgorod Trinity Monastery, where he died. He was buried under the Trinity Cathedral in Belgorod. According to contemporaries, Rev. Iliodor was distinguished by excessive jealousy and harshness in the fight against the schism. – 130, 157. Elijah is a holy prophet. Memory 20 July. – 126. Innocent - Bishop of Penza and Saratov. May 30, 1784 † October 10, 1819. In the world Ilarion Dmitrievich Egorov. Born in Pavlovsky Posad, Moscow province, in the family of a church clergyman. He graduated from the Perervinsky seminary, where for his special modesty he received the surname Smirnov, and the Lavra seminary, where he was later appointed teacher and prefect. In 1809, he was tonsured a monk and ordained as hierodeacon and hieromonk at the Holy Trinity Lavra of St. Sergius. In 1810 he was appointed abbot of the Ugreshsky and then the Znamensky monastery, in 1812 he was summoned to the St. Petersburg Theological Academy as a bachelor and promoted to archimandrite. In 1813 he was approved as rector of the seminary and rector of the Trinity-Sergius Hermitage near St. Petersburg. He is known as an inspired preacher, the author of the works “Outline of Church History from Biblical Times to the 18th Century”, “Active, Subjective and Practical Theology”, “An Experience in Explaining the First Two Psalms”, “Explanation of the Creed” and a strong fighter against mystical trends in the Russian Church of the early 19th century, for which he suffered a lot of persecution. In 1819 he was ordained bishop and appointed to the Orenburg see, but due to poor health he was moved to Penza and Saratov, where he stayed only seven months before his death. He was buried under the throne of the Kazan chapel in the Penza Cathedral. Rev. From a young age, Innocent was distinguished by the virtues of humility, obedience, piety, and impeccable purity of life. He was non-covetous and possessed an exceptional gift of insight. – 68. Innokenty - Optina hieromonk, in the schema of Job. 1789 † February 16, 1861. In the world Ivan Vladimirov. Son of a priest. After graduating from the seminary, he served as a deacon in the village of Voskresenskoye, Kolomensky district, Moscow province. Having become a widower, he entered the Moscow Andronii Monastery, where he was tonsured a monk and ordained a hieromonk. He was treasurer and performed other responsible duties. On December 15, 1843, he entered the monastery of Optina Pustyn, where he remained for 17 years without leaving until his death. Father Innocent led a solitary and silent life; his only companion was Schemamonk Macarius (Gruzinov), who suffered from a leg disease. Father Innocent looked after him until he himself became mortally ill. Elder Macarius in the last years of his life chose Fr. Innocent as his confessor. After the death of the elder, O. Innocent served funeral liturgies in the monastery church for more than 20 days in a row. – 99, 100. Joachim and Anna - St. and right. Godfathers, parents of the Most Holy Theotokos. Their memory is October 9, December 9 - the conception of St. right Anna of the Most Holy Theotokos and July 25 – the Dormition of St. right Anna. – 285. John is the Prophet, Forerunner and Baptist of the Lord. The Church celebrates: September 23 - the conception of John the Baptist, June 24 - his birth, August 29 - the beheading of the venerable head, January 7 and February 24 - the first and second discovery of the head of John the Baptist, May 25 - the third discovery, October 12 - the transfer of the right hand of the Baptist of the Lord from Malta to Gatchina. – 73, 74, 76, 77, 157, 180, 185, 261. John Cassian the Roman - Rev. IV century † 435. Commemorated February 29. – 62, 87, 88, 89, 90, 210, 282. John of Carpathia (Carpathian) - venerable. V century There is no reliable information about him. He was probably born or labored on the island of Carpathos between the islands of Rhodes and Crete. Perhaps he was a contemporary of St. Diadochos, Bishop of Photiki, and St. Nila. He left a “Consolatory Word to the Monks in India,” consisting of 100 chapters. This work was included in the Russian Philokalia; Patriarch Photius mentions it. He appeared as a mentor to ascetics in sorrows and temptations. – 81, 273, 282. John Climacus - venerable, abbot of Sinai and teacher of asceticism. Around 525 †beg. VII century Memory March 30. – 27, 43, 49, 62, 65, 76, 86, 88, 89, 90, 115, 122, 134, 163, 179, 196, 207, 209, 211, 212, 262, 312, 319, 321. John the Prophet - venerable, Palestinian ascetic, disciple and spiritual friend of St. Barsanuphius the Great. IV century He lived in the first cell of his teacher, not far from the monastery located near the city of Gaza, where he remained silent for 18 years, until his death. According to the abbot of the monastery, no one saw him ever smile, be embarrassed, or partake of the Holy Mysteries without tears. He was granted the grace-filled gifts of clairvoyance and prophecy, healed one man, chose those worthy for ordination, and foreknew the day of his death. In spiritual gifts he was equal to St. Barsanuphius, who sent those who came to him for resolution of their perplexities. He left many answers to the questions of his disciples, which, along with the answers of St. Barsanuphius are included in the book “Guide to Spiritual Life”. Memory 6 February. – 87, 89, 115, 120, 121, 141, 144, 145, 147, 152. John is the new martyr of Mount Athos. 1766 † March 5, 1784. He was from Bulgaria and renounced Christ as a child. Atonement for his sin, he arrived on Athos, where he lived for three years in the Lavra of St. Athanasius in the service of the spiritual elder. Tormented by remorse, he went to Constantinople, dressed in Turkish clothes and, entering the St. Sophia Mosque, began to pray in a Christian way. The Turks at first tried to distract him from his holy confession, but, seeing the futility of their attempts, they beheaded him with a sword. The young martyr suffered at the age of 19. Memory March 5. – 74. John is the recluse of Sezenovsky. June 24, 17911 December 14, 1839. In the world Ivan Lukich Bykov. Born in the village of Potudan, Korotoyak district, Voronezh province. As a child, he made three pilgrimages to Kyiv with his father, performed asceticism, wore chains, and acted like a fool. Lived in Kyiv under the Lavra bell tower. Upon returning to his native village, he was kept in custody by a cruel landowner, but then left alone at the request of the Ostrog holy fool Ioann Vasilyevich. John wandered around the holy places of Rus' for six years, lived for some time in Voronezh, then settled in the Zadonsk Bogoroditsky Monastery. On the advice of Archbishop of Voronezh, Anthony left the monastery and, with the assistance of Elder Daria Dmitrievna, came to the village of Troekurovo, Tambov province, where Elder Hilarion labored. For 21 years he lived in seclusion in a bathhouse, and later in a cell specially built for him in the village of Sezenov, which belonged to Prince Nesvitsky. The Lord granted the ascetic many spiritual gifts: insight, healing of diseases (and especially weakened patients), advice and reasoning, power over animals and reptiles, fighting demons. Through his labors and prayers, a new stone seven-altar church was built in Sezenov, and subsequently, after his death, the Sezenov women's monastery was founded. – 68. John - Hieroschemamonk of Optina, Isaac in monasticism. May 2, 1763 † September 4, 1849. In the world Ivan Ivanovich Malinovsky. He was raised among the Old Believers. In 1785, he was tonsured into the mantle with the name Isaac in the Vysokovsky monastery of the Kostroma diocese, which until 1820 was schismatic. From 1790 he wandered through Orthodox monasteries. In 1808 he accepted Orthodoxy on the basis of common faith in the Korsun monastery of the Ekaterinoslav diocese. In 1810 he was ordained as hierodeacon and hieromonk. In 1820 he moved to the Balaklava monastery. He was one of the clergy of the Black Sea Fleet. On June 5, 1825 he was retired to the Alexander-Svirsky Monastery. In 1828 he was sent to the Old Russian Spiritual Mission to convert military villagers from the schism. He lived in the Alexander Nevsky Lavra for four years. In August 1834 he was transferred to the monastery of Optina Pustyn. On October 11, 1836, he was tonsured into the schema with the name John. When he was tonsured, his spiritual father was Elder Leonid. Peru o. John owns six books of anti-schism content. – 68, 126, 157. Ioannikiy - hieromonk, rector of the Ploshchanskaya Mother of God Hermitage, † around 1820. From the clergy. He entered the hermitage from the Cholny Monastery, ruled it from 1810 to 1813. Under him, the construction of a warm church in the name of the Descent of the Holy Spirit began. He was dismissed at his request to retire to the Svensky Monastery, where he died. – 20, 22, 23. Ioannikis is a hieromonk of the Ploshchanskaya Mother of God Hermitage. In the schema of Ignatius. Student Fr. Makaria, lived in the Ploshchanskaya Hermitage for more than 13 years. In 1844 he moved to the Trinity-Sergius Hermitage near St. Petersburg, but from there he again returned to the Ploshchanskaya Hermitage, where he died. – 35. Ioannikis is a monk of the Optina monastery, in the schema of Leonidas. 1780 † December 4, 1853. In the world Iakinf Tikhonovich Bocharov. From the merchants of the city of Karachev, Oryol province. On his mother's side, he was the nephew of the famous elder schemamonk Theodore, a student of St. Paisiya (Velichkovsky). At the age of 23, he entered the Cholsky Spassky Monastery as a novice, where Theodore labored. Following him, in 1805 he moved to the Bryansk Beloberezh Hermitage (he was appointed to the brotherhood on September 21, 1806), where he was tonsured in 1807 into the ryassophore with the name Ioannikiy by Hieromonk Leonid (Nagolkin), who was at that time the builder of the monastery. On September 1, 1809, he was tonsured and retained his former name. On January 12, 1814, he was moved, following the elders Theodore and Leonid, to the Valaam Monastery, from which on November 29, 1824 he entered the brotherhood of the Alexander Nevsky Lavra. On April 19, 1834, at his request, he was assigned to the brotherhood of Optina Pustyn. Performed various obediences. He was capable of reading and singing. On October 7, 1841, due to old age, he was removed from the staff of the monastery. On October 7, 1849, he left for the Kaluga Tikhon Hermitage, where he was tonsured into the schema with the name Leonid on March 31, 1851. On October 30, 1852, at his request, he was transferred to the hospital in Optina Pustyn, where he died. – 69, 117. Joasaph is a saint, bishop of Belgorod and Oboyan. September 8, 1705 † December 10, 1754. In the world Joakim Andreevich Gorlenko. Born into the family of a colonel in the city of Priluki, Poltava province. Graduated from the Kyiv Brotherhood Academy. In 1725, in the Mezhigorsky monastery near Kyiv, he took monastic vows with the name Hilarion. Two years later he was transferred to the Brotherhood Academy as a teacher, where, when tonsured into the mantle, he was named Joasaph. In 1737 he was appointed rector of the Lubensky Spaso-Preobrazhensky Monastery and elevated to the rank of abbot. Thanks to his labors, the destroyed monastery was restored. In 1744, on the personal instructions of Empress Elizabeth Petrovna, Abbot Joasaph was elevated to the rank of archimandrite and was soon appointed vicar of the Trinity-Sergius Lavra. All the work to restore the monastery destroyed by fire fell on his shoulders. After the death of Metropolitan Anthony of Belgorod, Archimandrite Joseph was elected by the Holy Synod and the Empress in his place. In 1748, he was ordained as a bishop. Saint Joasaph enjoyed the reverent respect of his flock for his truly pious and ascetic life. On May 29, 1754, he served the last Liturgy in the Belgorod Cathedral, and on December 10, in Grayvoron, on his bishop’s estate, he peacefully reposed in the Lord. Numerous miracles and signs were performed at the saint’s tomb and through his prayers. In 1911, the relics of the saint were found and he was canonized. In 1991, the second discovery of the relics of St. took place. Joasaph (in the Kazan Cathedral in St. Petersburg) and they were transferred to Belgorod, where they rest today. Commemorated September 4 (transfer of relics), December 10. – 68, 130. Job - Hieroschemamonk of Optina, an old-timer, died in the second half of the 19th century. – 258. Jonah is the Bishop of Oryol and Sevsky. 1773 † February 3, 1828. In the world, John Dmitrievich Pavinsky. Born into the family of a priest in the Olonets region. He received his education at Olonets, Arkhangelsk and Alexander Nevsky seminaries. In 1793 he was ordained deacon of St. Isaac's Cathedral in St. Petersburg. In 1797 he was ordained a priest at the Russian mission in Copenhagen. In 1802–1803 - priest of the Zakharievskaya and then Simeonovskaya churches in St. Petersburg. Since 1806, teacher of the law at the Jesuit Institute. Since 1809, confessor to Grand Duchess Catherine Pavlovna. In 1813, he was tonsured a monk and appointed archimandrite of the New Jerusalem Monastery. In 1817 he was consecrated Bishop of Oryol and Sevsky. Since 1821 - Archbishop of Tver. Since 1823 - member of the Holy Synod. In 1826 he was transferred by archbishop to Kazan. Office of Rev. Iona, the Kazan diocese was marked by unrest - a massive defection of baptized Tatars from the Orthodox Church. Rev. Jonah is known as a spiritual writer for the collection of his words. – 29. Jonah is a hieroschemamonk, an elder, the fraternal confessor of the Ploshchansk Hermitage, the first mentor of Elder Macarius. † 1821. Laid the beginning of monastic life in the Ploshchanskaya Hermitage together with his teacher Fr. Andrian, with whom he was inseparable all his life and went with him to the Bryansk and Roslavl forests, to the Konevsky monastery. He died in the Moscow Simonov Monastery and was buried next to his elder. – 20, 22, 23. Joseph the Beautiful is a righteous saint, one of the sons of the Old Testament patriarch Jacob. Memory in the Week of St. forefather, before the Nativity of Christ, and also on Monday of Holy Week. – 112. Joseph – Elder of Optina, hieroschemamonk, monastery leader. November 2, 1837 † May 9, 1911. In the world Ivan Efimovich Litovkin. Born in the village of Gorodishche, Starobelsky district, Kharkov province, into a pious family. His father was in his village head. Left an orphan at the age of 11, Ivan endured many sorrows. In my youth I was on a pilgrimage in the Holy Mountains, the Borisov Tikhvin women's hermitage. On March 1, 1861 he came to Optina Pustyn. From the summer of that year, Elder Ambrose took him into his cell and settled him in his hut, where Fr. Joseph lived exactly 50 years (of which 30 years he was a cell attendant with the elder). Rev. Ambrose loved him very much, trusted him in everything and was never separated from him. On April 15, 1864, Ivan was covered with a cassock, on June 16, 1872, he was tonsured into a mantle, on December 9, 1877, he was ordained a hierodeacon, and on October 1, 1884, on the opening day of the Shamorda monastery, he was ordained a hieromonk. In 1888 Fr. Joseph fell seriously ill with typhus; on February 14 he was tonsured into the schema and prepared for death, but miraculously recovered. In 1888 he was officially appointed assistant to the elder and in the same year he went to venerate the Kyiv shrines. Before his death, Fr. Ambrose handed over his spiritual children to him, and after the death of the elder, Fr. Joseph was officially approved and the confessor of the Shamordino monastery. In 1893, during the dying illness of Elder Anatoly, he was appointed fraternal confessor. On March 26, 1894, he was confirmed in the position of monastery commander and remained in it for 12 years. For the last 5 years of his life, the elder became weak and was sick a lot. He was buried behind the altar of the Vvedensky Cathedral. The distinctive features of the elder were humility and an even, calm and affectionate attitude towards everyone. He was very laconic, but he knew how to say the most important things in short words. He was extremely abstinent in food and sleep. The Lord granted him the gifts of insight, spiritual advice, unceasing prayer, healing of souls and bodies. After his death he appeared to many. Father Joseph was honored twice during his life with the appearance of the Mother of God. – 67. Joseph - hieroschemamonk of the Ploshchanskaya Theotokos Hermitage. – 70. Joseph is a monk of the Karachevsky Nikolaev Odrina Monastery, the great-grandfather of Elder Macarius. In the world Ioann Ivanov. – 6. Isaac - Reverend, Abba. Second half of the 4th – first half of the 5th century. He was elected by the fathers of Mount Nitria as presbyter of the monastery of Kellia (it was located next to the mountain) against his will for obedience. In his youth he lived in the same cell with Abba Kronius and Abba Theodore of Thermaeus, and then with Abba Abraham. Among his teachers was the famous elder Pamvo, a student of St. Anthony the Great. He became famous for his patience, humility and strict adherence to the monastic rules. He acquired silence under the leadership of Abba Apollos. Teachings of the Rev. Isaac are collected in the Alphabetical Patericon; two of his interviews are among the “Interviews of the Egyptian Ascetics” by St. John Cassian the Roman. – 280. Isaac the Syrian - reverend. Second half of the 7th - first half of the 8th century. He took monastic vows together with his brother in the monastery of Mar Matthew, located near Nineveh. After completing his obedience at the community monastery, he retired to a hermit’s cell located not far from the monastery, where he remained in silence and solitude. His brother, who by that time had become the monastery abbot, convinced the monk to return to the monastery, but he remained adamant. The Monk Isaac became famous for his learning and holiness of life. He was installed as Bishop of Nineveh by Patriarch George in the monastery of Beth Abe. After five months of governing the diocese of Nineveh, he renounced the bishopric and settled on Mount Matu, surrounded by an area called Beth-Guzaya, and lived in solitude with the hermits who were there. Then he went to the Rabban-Shabur monastery, where he reposed at a ripe old age. The monk led an extremely high ascetic life; it is known about his fast that the saint ate only three small loaves of bread a week with a small amount of grass and he did not touch cooked food. From the incessant study of the Holy Scriptures, he lost his sight and was forced to resort to the help of scribes in his literary studies. The Monk Isaac became especially famous for his ascetic writings concerning issues of internal spiritual activity. He compiled 7 volumes on the leadership of the spirit, on the Divine mysteries, on courts, and on deanery. Book of St. Isaac's “Ascetic Words” was one of the favorites in Optina Pustyn. It was published by the monastery in the Slavic language with notes by Elder Macarius in 1854. Memory April 12, - 15, 27, 29, 30, 33, 50, 64, 89, 116, 117, 120, 122, 126, 143, 147, 148, 149, 150, 151, 153, 160, 162, 163, 165, 166, 172, 207, 208, 209, 216, 267, 311, 312, 313, 315, 316, 320, 322. Isaac - Schema-Archimandrite, rector of Optina Pustyn. May 31, 1810 † August 22, 1894. In the world Ivan Ivanovich Antimonov. From a wealthy merchant family, he was born in Kursk, into a strict, pious family. He began asceticism from his youth. In 1847 he entered the monastery of Optina Pustyn with Elder Macarius. He carried out obediences in the apiary, in the bakery, in the cookery; possessed extraordinary physical strength and a good voice. He was appointed to the fraternity on April 26, 1851, in the same year he was tonsured into the ryassophore, on October 5, 1854 into the mantle, on June 19, 1855 he was ordained a hierodeacon, and on July 8, 1858 a hieromonk. On July 19, 1862 he was appointed rector and ruled the monastery for 32 years. On October 8, 1864 he was elevated to the rank of abbot. When Fr. St. Isaac's large debts were paid to the monastery, a church in the name of All Saints was completed in the new cemetery, the Vvedensky and Kazan cathedrals were decorated inside, a hospital was built with a church in the name of St. Hilarion the Great, many new buildings were erected. As rector Fr. Isaac was distinguished by severity, simplicity, great concern for the brethren and extreme humility. Father Isaac completely subordinated his will to the leadership of the elders: his elders were o. Macarius and Ambrose. On April 6, 1885 he was elevated to the rank of archimandrite (he was offered this in the 1870s, but out of humility he refused). The last years of his abbotship were overshadowed by severe sorrows associated with the departure of Elder Ambrose to Shamordino, illness and the opinion of the diocesan authorities that he was not capable of managing the monastery due to his old age. In 1890 he was tonsured into the schema in private. He was buried in the Kazan Cathedral of Optina Pustyn. – 102, 114, 129, 130, 188, 305, 306. Isaiah - venerable, Abba, also called a hermit. Possibly † 370. There are two versions of the dating of his life. According to Fatherland, St. Ignatius Brianchaninov, he lived in the era after the IV Ecumenical Council, was a contemporary of the Patriarch of Alexandria St. Eulogius and used the instructions of Rev. Pimen the Great. According to another point of view, set forth in the Philokalia, the monk was the son of poor and humble parents and labored in the Skete in the second half of the 4th century. He had two disciples - Peter and Elisha, the latter slandered him during his temptations. Known for his humility, he had the gift of deep crying; many monks were guided by his instructions. In recent years he lived alone in a remote area, where he died. About the life of St. The Patriarch of Alexandria knew Isaiah. He was the closest successor to Rev. Anthony the Great and Macarius of Egypt. He owns 29 words and some rules for new monks, extracts from which are included in the Russian Philokalia. Commemorated on Saturday of Cheese Week. – 104, 121. Isaiah – Optina hierodeacon, later hieroschemamonk. 1819 † 1883. In the world Ivan Gavrilovich Lunev. From the Chern townspeople. He was appointed to the fraternity on July 15, 1845, covered with a ryassophore on August 12, 1849, and tonsured a monk on June 29, 1852. He carried out the obedience of a funeral rite. He was capable of reading and singing. On April 23, 1857, he was ordained a hierodeacon, and on June 16, 1863, a hieromonk. On August 29, 1873 he was awarded the gaiter. In 1875, by decree of the Kaluga Theological Consistory, he was appointed rector of the Likhvinsky Good Monastery. – 245, 246. Isidore is Metropolitan of St. Petersburg and Novgorod. October 1, 1799 † September 7, 1892. In the world, Jacob Sergeevich Nikolsky. Born in the village of Nikolskoye, Kashira district, Tula province. He graduated from the Tula Theological School and Seminary, and the St. Petersburg Theological Academy. In 1825, he was tonsured a monk, ordained a hierodeacon and hieromonk, and appointed a bachelor and professor at the academy. In 1827 he was numbered among the cathedral hieromonks of the Alexander Nevsky Lavra. In 1829, he was elevated to the rank of archimandrite, appointed rector of the Mtsensk Peter and Paul Monastery of the Oryol diocese and rector and professor of theology of the Oryol Seminary, where he gained universal love. In 1833 he was transferred to the Moscow Seminary and appointed rector of the Moscow Zaikonospassky Monastery. In 1834, he was consecrated Bishop of Dmitrovsky, vicar of the Moscow diocese, and appointed to manage the Zvenigorod Savvino-Storozhevsky Monastery. In 1837–1840 headed the Polotsk and Vilna diocese, where in 1839 an act on the voluntary and complete reunification of the Uniates with the Orthodox Church was signed. In 1840 transferred to Mogila department. In 1841 he was elevated to the rank of archbishop. In 1844 he was appointed to the Kartalin and Kakheti diocese with the title of member of the Holy Synod and Exarch of Georgia. During the 13 years of its management, Rev. Isidore transformed and improved the Georgian Church. In 1856 he was elevated to the rank of metropolitan and appointed Metropolitan of Kyiv and Galicia. Since 1860, Metropolitan of Novgorod, St. Petersburg and Finland and first member of the Holy Synod; ruled this metropolis for 32 years. Rev. Isidore was especially distinguished by Metropolitan Philaret of Moscow. He actively participated in translating the Bible into Russian and conducted extensive charitable activities. Known not only in the Russian Church, but also in other Churches. – 68. Hesychius - venerable, presbyter of Jerusalem, theologian and teacher of the Church, † 430 or after 450. Born in Jerusalem, in his youth he was a listener and disciple of St. Gregory the Theologian. After his death, he spent an ascetic life in one of the Palestinian deserts. In 412 he was ordained to the priesthood by the Archbishop of Jerusalem and had the title of preacher. In 429, together with Patriarch Juvenaly, he visited the monastery of St. Euthymius the Great. According to ancient historians, he reposed in the 26th year of the reign of Emperor Theodosius the Younger. He owns the interpretation of all Holy Scripture, “Church History,” ascetic words and sermons. All these works have survived to this day in fragments. His word to Theodulus was included in the Russian Philokalia: “A soul-helping word about sobriety and prayer.” Commemorated on Saturday of Cheese Week. – 319. Justina is a nun of the Belevsky Holy Cross Monastery. In the world of Burtsev. – 186, 187. Justina is a nun of the Belevsky Holy Cross Monastery. In the world of Poposhina. – 191. K. – Hierodeacon of Optina Hermitage. Possibly Hierodeacon Callistus. 1807 † October 28, 1857. In the world Kirill Ivanov. From Tula townspeople. He was identified as a member of the brotherhood on May 19, 1836, ordained as a ryassophore on June 20, 1836, and tonsured a monk on November 27, 1843. On August 29, 1850, he was ordained a hierodeacon. He performed the duties of canonarch, candle-bearer and refectory, and from 1850 - in alternate service. He was capable of reading and singing. – 218, 219. Kavelin Mikhail Alexandrovich - military man, brother of Archimandrite Leonid. He died early, leaving behind a wife and four small children. – 185. Kavelina Maria Mikhailovna (nee Nakhimova) is a landowner. 1803 † August 23, 1860. Mother of Archimandrite Leonid, cousin of Admiral P.S. Nakhimov. She especially loved Optina Pustyn and every year, during all fasts, she came to fast there. She was known for her virtuous life and care for the peasants. She died in the arms of Fr. Leonidas, having received Holy Communion. She was buried in Optina Pustyn. – 182, 277, 278. Callistus and Ignatius Xanthopoulos - His Holiness Patriarch of Constantinople and monk, authors of the “Admonition to the Silent in a Hundred Chapters,” included in the Philokalia. It is not known exactly which of the two Patriarchs Callists is the author of the “Instruction”. Both of them lived in the 14th century. and labored on Mount Athos. Patriarch Callistus I was a student of Rev. Gregory of Sinai and subsequently wrote his life. He ascended the throne of the Ecumenical Patriarchs in 1350 under the Emperors John Cantacazenus and John Paleologus and remained there until 1354. In 1355, he occupied the high priestly throne for the second time and ruled the Church until 1363, when, having been sent on an embassy to the Serbian Queen Helena, he died en route in the city of Feraju. His memory is June 20. St. Theophan the Recluse was of the opinion that he was the author of the “Instructions”. His Holiness Patriarch Callistos II was elected to the throne of Constantinople in 1397 and served as hierarch under Emperor Manuel Palaiologos. Having retired from the pulpit, he found a like-minded person named Ignatius and together with him labored in mental prayer. The ascetics outlined their spiritual experience in one hundred chapters, which were included in the Philokalia. His memory is November 22. – 18, 86, 316, 319. Callistus - hieromonk, builder of the Ploshchanskaya hermitage, † 1840. In the world Kozma Savvich Kochetkov. Originally from Orel, from a merchant rank. He entered the Ploshchanskaya hermitage from Beloberezhskaya, worked as a builder for less than a year (in 1813), having encountered a lack of funds for reconstruction. He left a contribution for eternal remembrance of 1000 rubles. banknotes. He died and was buried in the Simonov Monastery. – 23. Callistus is a monk of Optina Pustyn. 1825 † ? In the world Kondrat Nikanorovich Sergeev. From state peasants of Shchigrovsky district. He was assigned to the fraternity on April 25, 1852, covered with a cassock on March 24, 1853, and tonsured a monk on August 14, 1860. He served as a sexton, a prosphora bearer, and at the hospital church. In 1863 he left for the Korean Mother of God Hermitage. – 297, 298. Capitolina is a nun of the Belevsky Holy Cross Monastery. In the world of Faith. – 180. Karp - Optina schemamonk, † March 13, 1866. In the world Alekseev. From the state peasants of the village of Baranyi Roga, Masalsky district, Kaluga province. Pustyn entered Optina in 1832 (or 1833). He was blind, and turned this physical defect into a spiritual benefit, believing that he was being saved by his blindness. Initially he served as a bell-ringer, then he worked in a bakery for more than 20 years. He was a remarkable ascetic, spent all his days and almost all his nights without sleep, and was famous for his extraordinary vigilance. His distinctive features were constant attention and forcing himself to do everything good. He was tonsured into the schema in private. – 110. Kakhno - landowner of the city of Belev, Tula province. – 307. Caesarius - archimandrite, abbot of the Cholny monastery, † after 1827. In the world, Plyugin, originally from Karachev, from a merchant rank. He was tonsured a monk in 1781 in the Ploshchanskaya Hermitage. He was the governor of the Novgorod Varlaam-Khutyn monastery. He was promoted to the rank of abbot of Cholsky in 1799. In 1804, the Cholsky monastery was elevated to the degree of archimandrite, and the abbot to the rank of archimandrite. In 1817 he was retired to Ploshchanskaya Hermitage, where he lived for more than 10 years, died and was buried. – 25. Kireevskaya Natalia Petrovna (nee Arbeneva) is the wife of I.V. Kireevsky. 1809 † March 14, 1900. Born in Moscow into a strictly pious family. In her youth she was the spiritual daughter of St. Seraphim of Sarov, after his death - Elder Philaret of Novospassky and after the death of the latter - Elder Macarius of Optina. She enjoyed the favorable attention and spiritual advice of Metropolitan Philaret of Moscow. Already in her early youth she knew the Holy Scriptures and patristic literature well. In 1834 she married I.V. Kireevsky and contributed greatly to the formation of his Orthodox worldview. Together with her husband she participated in the publications of Optina Pustyn. After his death, she continued her publishing, charitable and hospitality activities. She died in Moscow and was buried in Optina Pustyn. – 117, 118, 127, 133, 134, 135, 143, 144, 145, 146, 147, 148, 149, 153, 154, 156, 165. Kireevsky - 117, 118, 119, 127, 134, 138, 141, 148, 149, 153, 260. Kireevsky Ivan Vasilievich - critic, philosopher, publisher. March 22, 1806 † June 11, 1856. Born in Moscow, he belonged to one of the oldest Belevsky and Kozelsky noble families. He spent his childhood in the village of Dolbino near Belev, where his brilliant abilities were discovered early. In 1822, the family moved to Moscow, where Kireevsky completed his education. He could read the ancient classics and the works of the Holy Fathers in the original. In 1824 he entered the service of the Moscow Main Archive of the Foreign Collegium. By the end of the 1820s. Kireevsky's first literary experiments include. In 1830 he lived in Germany - in Berlin and Munich, where he listened to lectures by German professors. Returning to Moscow, in 1832 he published the magazine “European”, which was banned in the second book for the politically ill-intentioned spirit seen in it. Under the influence of his younger brother, P.V. Kireevsky, A.S. Khomyakov and, mainly, Natalia Petrovna Arbeneva, whom Kireevsky married in 1834, his views changed in favor of Orthodoxy and nationality. In 1835 Kireyevsky met Elder Philaret Novospassky, and the final revolution in his worldview occurred under the influence of the elder’s death in 1842. Since 1836, the Kireyevskys spent most of the year in the village of Doblin, from where they often traveled to Optina Pustyn. Kireyevsky's conversations with the elders Leonid and Macarius (who became the spiritual father of the Kireyevskys) finally strengthened him in the faith. In 1839, Kireyevsky was made honorary superintendent of the Belevsky district school. In 1840 and 1845 he wrote notes “On the direction and methods of the initial education of the people” and “On teaching the Slavic language together with Russian.” In the 1840s. Kireevsky wanted to occupy the department of philosophy at Moscow University, but this intention did not come true. In 1845, under his editorship, three books were published in the magazine “Moskvityanin”, published by M.P. Pogodin. In the fourth, “The Life of the Moldavian Elder Paisius Velichkovsky” was published, provided to the magazine by Optina Pustyn and published the following year as a separate book. From that time on, the Kireevsky spouses, together with the Optina monks and S.P. Shevyrev, under the direct supervision of Elder Macarius, were engaged in reading the originals, translating and preparing for publication of patristic works. Of Kireevsky’s secular articles of this time, the most interesting are “Review of the current state of Russian literature” and “On the nature of the enlightenment of Europe and its relation to the enlightenment of Russia.” In 1856, Kireevsky went to St. Petersburg to meet his son, fell ill with cholera there and died. He was buried in Optina Pustyn. – 68, 117, 118, 124, 127, 137, 153, 154, 163, 168, 196, 197, 260. Cleopas - hieroschemamonk, builder of the Vvedenskaya Ostrovskaya hermitage, † March 9, 1778. Little Russian by origin, from the Kyiv province. In his youth he lived in various Russian monasteries and on Mount Athos, most recently in the Zograf Monastery. Around 1775 he left the Holy Mountain with the Rev. Paisiem. In Russia he moved from monastery to monastery, moving to the north. For some time he lived in the Molchanskaya Sofronieva Hermitage and in a forest cell near the Yamenskaya Hermitage in the Oryol province. From there he moved to the Vvedenskaya Ostrovskaya Hermitage and lived there until his death. In 1760 he was elected its rector. He introduced the Athonite Rule and strict communal life there, so that monks from other monasteries moved to the monastery. Fr. himself Cleopas “fled” from the desert twice - once due to the oppression of his disciple Hieromonk Irinarch, another time - seeking solitude, for which he was severely punished each time. – 17. Cleopatra is a nun. – 191. Clement - Optina hieromonk. 1830 † April 10, 1878. In the world, Konstantin Karlovich Zedelholm, son of a Lutheran pastor originally from Finland. Graduated from Moscow University. Experienced the influence of N.V. Gogol (especially his “Selected Passages from Correspondence with Friends”) and Count A.P. Tolstoy, on August 13, 1854 joined Orthodoxy in the monastery of Optina Pustyn. When I was gr. A.P. Tolstoy, Chief Prosecutor of the Holy Synod (1856–1862), served as an official of special assignments under the ecclesiastical department. He entered the brotherhood of Optina Pustyn on September 9, 1863, was tonsured on December 16, 1867, ordained a hierodeacon on September 7, 1870, and a hieromonk on August 8, 1873. The last initiation was associated with the dying illness of Count. A.P. Tolstoy in Geneva: he did not want to accept the last parting words from Catholic priests. O. Clement was hastily ordained and sent to Switzerland to bid farewell to the dying man. In the Optina monastery, Fr. Clement was in unquestioning obedience to Elder Ambrose. He was in spiritual friendship with T.I. Filippov and K.N. Leontyev. He was a writer of everyday life at the monastery, and compiled biographies of elders Lev (Nagolkin) and Anthony (Putilov). – 121, 196, 216. Klyucharyov Feodor Zakharovich - court councilor, Tula leader of the nobility, honorary citizen of Kozelsk, hereditary benefactor of Optina Pustyn. In the ryasophore, mantle and schema of Theodore. January 16, 1816 † July 21, 1872. Descended from Tula landowners. He entered the skete brotherhood on January 19, 1860, in the last year of Father Fr. Macarius and on the day of his Angel. On January 30, 1864, he was tonsured into the ryassophore. In December 1870, being in his name, he fell ill. The sick man was brought to the monastery and tonsured into the mantle. Afterwards he recovered in health, but “his mind was as perfect as a baby’s for everyday concerns.” On March 14, 1872 he was tonsured into the schema. He was buried in Optina Pustyn. – 75, 299. Cosmas is a monk of Optina Pustyn, later Hierodeacon Kirill. 1827 † September 23, 1872. In the world Kozma Semenovich Pozhidaev. From state peasants. He was appointed to the fraternity on October 6, 1856, and to a novitiate vacancy on December 31 of the same year. He was crowned a ryassophore on February 13, 1857, and tonsured a monk on April 16, 1864. He served in bakery and fishing duties. Was capable of reading. On October 1, 1867, he was ordained a hierodeacon. – 291, 292. Ksenia is a nun. The addressee of messages about passions, virtues and the fruits of smart work is St. Gregory Palamas, included in the Russian Philokalia. – 166. Kuleshov Foma Nikitich - merchant of the city of Mtsensk, Oryol province. – 175, 181. Kurkin Vasily - merchant of the city of Bolkhov. – 178. Kutepov Andrey is a peasant from the village of Naryshkina, Tula province. – 177. L-a(i) E.T. - spiritual daughter of Elder Leonid, benefactor of the Kaluga Tikhon Hermitage. – 117. Lavrentiy - Blessed Kaluga, Fool for Christ's sake, † August 10, 1515. His relics rested in the monastery, located two miles from Kaluga and named after him Lavrentiyevsky. Who and where Lavrenty was from is unknown. It is believed that he belonged to the Khitrov family, since in the book of the synodik of this family, Lavrenty the Wonderworker, the holy fool, is mentioned at the head of all names. For the most part he lived in the house of Simeon Ioannovich, Prince of Kaluga, and for spiritual achievements he retired to a secluded place where there was a church, and then a monastery named after him. In 1512, when Kaluga was attacked by the sons of Khan Mengla-Girey, St. Lawrence suddenly appeared on the ship, encouraging and strengthening Prince Simeon Ioannovich. On ancient icons kept in churches and in houses, St. Lawrence was depicted in a shirt, ports and sheepskin, with an ax mounted on a long ax handle. Memory 10 August. – 7. Lavrentia is a schema-nun of the Borisov Tikhvin hermitage in the Kursk diocese. In the world of Uskov. – 192. Lazar is the Archbishop of Chernigov and Novgorod-Seversky. 1620 † September 3, 1693. In the world Baranovich, born in Little Russia. He studied at the school of the Kyiv Brotherhood of the Epiphany Monastery and at Polish colleges in the early 1640s. was a mentor at the Kyiv Academy. From 1650 he was its rector and abbot of the Brotherhood School Monastery, and from 1650 (1651) - also of the Kiev-Kirillov Monastery. In 1651 he lived in the Kiev-Kirillovsky, Kupyatitsky and Dyatilovetsky monasteries, in 1653 he ruled the Yeletsky monastery of the Chernigov diocese. In 1657 he was consecrated Bishop of Chernigov and lived in the Novgorod-Seversky Transfiguration Monastery. Around 1666 he was appointed locum tenens of the Kyiv Metropolis. In 1667 he was elevated to the rank of archbishop. In 1692 he was retired. He was buried in the Chernigov Boris and Gleb Monastery. Rev. Lazarus was a zealous champion of holy faith and piety (St. Demetrius of Rostov called him the pillar of Orthodoxy), an eloquent preacher and a talented spiritual writer. He led an active struggle against the Jesuits and the Union, and participated in the correction of church books. The collection of his sermons “The Sword of the Spirit” is widely known. The popular veneration of Archbishop Lazar is associated with the belief in the incorruptibility of his body. – 68. Lenivtsev Nikolai Mikhailovich – adviser to the Treasury Chamber in Kursk. – 10. Leonid is the Archbishop of Yaroslavl. February 16, 1817 † December 15, 1876. In the world Lev Vasilyevich Krasnopevkov. Born in St. Petersburg into a noble family. He studied in English and French boarding schools, the Mountain Cadet Corps, and served as a cadet in the Baltic Fleet. He completed his education at the St. Petersburg and Moscow Theological Academies. In 1842 he was appointed teacher at the Bethany Seminary. In 1845 he was tonsured a monk and ordained a hierodeacon and hieromonk. Since 1849 - rector of the Bethany Seminary and abbot of the Moscow Chrysostom Monastery. In 1850 he was consecrated Bishop of Dmitrov, vicar of the Moscow diocese. After the death of Metropolitan Philaret in 1867–1869. ruled the Moscow diocese. In 1876 he was elevated to the rank of Archbishop of Rostov and Yaroslavl and died in the same year. He was buried in the Yaroslavl Cathedral. Rev. Leonid was in close spiritual communication with Metropolitan Philaret of Moscow, who patronized him during his years of study. Reviews from contemporaries about Rev. Leonidas is spoken of as one of the most remarkable archpastors of his time. – 124, 167. Leonid is the Bishop of Ekaterinoslav and Taganrog. 1802 † December 3, 1885. In the world, Alexander Vasilyevich Zaretsky. Born in the village of Igumnov, Kaluga province, into the family of a priest. He graduated from the Kaluga Seminary and the St. Petersburg Theological Academy. In 1827, he was tonsured a monk and ordained a hierodeacon and hieromonk. In 1827–1832 was a teacher, inspector and rector at the Novgorod and Smolensk seminaries. In 1832 he was elevated to the rank of archimandrite and appointed rector of the Smolensk Avraamiev Monastery. Since 1836 - rector of the Mogilev Seminary and abbot of the Bratsky Mogilev Monastery. In 1840 he was sent to admonish the schismatics who inhabited the Laurentian and St. Nicholas monasteries of the Mogilev diocese. In 1843 he was consecrated Bishop of Starorussky, vicar of the Novgorod diocese. From 1850 - Bishop of Kostroma and Galicia, from 1853 - Bishop of Ekaterinoslav and Taganrog. In 1864 he was retired to the Simonov Monastery, and then moved to the Ryazan Olgov Monastery. – 161. Leonid - archimandrite, vicar of the Trinity-Sergius Lavra, church historian, archaeologist, writer. February 22, 1822 † October 22, 1891. In the world Lev Aleksandrovich Kavelin. He came from the nobility of the Kaluga province. Graduated from the 1st Moscow Cadet Corps. From 1840 to 1852 he served in the Life Guards Volyn Regiment. Was close with SO. Burachkom and A.P. Bashutsky, publishers of magazines with an Orthodox direction “Mayak” and “Illustration”, where a number of Kavelin’s literary works were published. He often visited Optina Pustyn, where he talked with the elders Macarius (who later became his confessor) and Leonid. In 1847, L. A. Kavelin’s book “Historical Description of the Kozelskaya Vvedenskaya Optina Hermitage and the monastery of St. John the Baptist attached to it” was published. In 1852, Kavelin retired with the rank of captain and on March 21 he began to live at the monastery of Optina Pustyn. His obedience there was writing: he kept the “Chronicle” of the monastery. In 1852–1858 in Optina under the leadership of Elder Macarius and with the participation of Fr. Leonid (Kavelin), Fr. Yuvenalia (Polovtseva) and Fr. Ambrose (Grenkov) published a number of patristic books: Barsanuphius and John, Theodore the Confessor, Isaac the Syrian, Abba Thalassius, Abba Dorotheus, Mark the Ascetic. On September 7, 1857, L. Kavelin was tonsured a monk with the name Leonid, and on October 20 of the same year he was ordained a hierodeacon and on October 29 a hieromonk. In November of this year, they, together with Fr. Juvenal were appointed to the Russian Spiritual Mission in Jerusalem, where they stayed for two years. In 1859, having visited Athos, Fr. Leonid returned to the monastery and took up literary activity. He published a number of works of a church-historical nature, in particular “The Legend of the Life and Deeds of the Elder of Optina Pustyn, Hieroschemamonk Macarius, of blessed memory,” two volumes of his letters, a description of a number of Kaluga monasteries, essays about the Holy Land, Russian ascetics, and much more. In 1863, Father Leonid was elevated to the rank of archimandrite and appointed head of the Russian spiritual mission in Jerusalem; he endured many sorrows in this post. In 1865–1869 was rector of the Russian embassy church in Constantinople. In 1869 appointed rector of the stauropegial Resurrection New Jerusalem Monastery in the Moscow diocese and served in this position for 8 years. On July 3, 1877, he was appointed vicar of the Holy Trinity Sergius Lavra, which he ruled for 14 years. He died there and was buried behind the altar of the Holy Spirit Church. Archimandrite Leonid is the most prominent representative of Russian scientific monasticism. Over the 50 years of his activity, he published about 300 works, including historical descriptions of dozens of churches and monasteries, hundreds of documents and monuments of spiritual writing. The special providential significance of this work lies in the fact that many now lost archival sources were preserved only in the books of Archimandrite Fr. Leonida. Being a pupil of Elder Macarius, O Leonid always and in every place of his church service remained a true Optina, successor and custodian of ancient monastic traditions. – 5, 85, 95, 102, 103, 113, 117, 123, 124, 154, 158, 165, 184, 198, 205, 250, 252, 270, 271, 279, 281, 284, 292, 293, 294, 298, 299, 300. Leonid - Optina elder, hieromonk, monastery leader. In the schema Lev. 1768 † October 11, 1841. In the world Lev Danilovich Nagolkin. Born in the city of Karachev, Oryol province, into a merchant family. In his youth he was engaged in trade. In 1797 he left the world and initially entered Optina Pustyn under Abbot Abraham. After living there for two years, he moved to the Beloberezh hermitage of the Oryol diocese to Elder Vasily (Kishkin). In 1801 he was tonsured a monk with the name Leonidas, and on December 22 he was ordained a hierodeacon and on December 24 a hieromonk. In 1804, he was appointed rector of the Beloberezh Hermitage; before taking this position, he temporarily stayed in the Cholna Monastery under the leadership of Schemamonk Theodore. He was also in spiritual communion with Abbot Philaret, the future Metropolitan of Kyiv. In 1808–1811 lived in a secluded cell two miles from the monastery together with the elders Theodore and Cleopas. There he was tonsured into the schema in a private manner; On March 10, 1811, three ascetics moved to the Valaam monastery, where they lived for about six years, caring for the brethren and visitors. There they suffered a lot of sorrow from the abbot and spiritual authorities, who did not understand the essence of eldership. On June 22, 1817, the elders moved to the Alexander-Svirsky Monastery, where Father Theodore rested in the Lord in 1822. In 1828, Father Leonid lived for six months in the Ploshchanskaya Hermitage. From August 22, 1829, he, together with his students, including Fr. Macarius, settled in the Optina monastery; introduced and strengthened the eldership in Optina. On December 2, 1836 he was approved as the confessor of the monastery. He cared for the brethren and pilgrims together with Fr. Macarius, whose confessor he was. Crowds of people came to Elder Leonid, especially from the common people. In addition, he had many spiritual children in various male and female monasteries - Tikhonova Hermitage, Maloyaroslavets, Sevsky, Trinity, Bele Vekom monasteries, Borisov Tikhvin Hermitage. In his manner the elder was simple, direct and sharp; he often covered his wisdom and insight with a joke. His simplicity sometimes reached the point of semi-ugliness. As in the Valaam monastery, in Optina he endured difficult trials due to the slander of people opposed to eldership: Rev. Kaluga Nikolai (Sokolov) forbade him to receive laymen and wear the schema and moved him from the monastery to the monastery. Together with the elder, his spiritual daughters in the Belevsky Holy Cross Monastery also endured grief. The situation improved somewhat after Metropolitan Philaret of Kyiv visited Optina. At the death and burial of Elder Leonid, the holy fool Vasily Petrovich Braguzin, who saw them in spirit, arrived. Father Leonid was buried behind the altar of the Vvedensky Cathedral. The Lord granted him many spiritual gifts during his life: wise advice and spiritual reasoning, insight, healing of illnesses. He especially had the gift of revealing and recalling forgotten sins and healing those possessed by demons. – 6, 17, 21, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 50, 54, 63, 64, 68, 69, 70, 74, 85, 95, 96, 110, 116, 117, 142, 173, 174, 178, 186, 188, 192, 195, 201, 204, 205, 219, 259, 278, 289, 293, 303, 308, 309. Leontin (or Leonty) is the abbot of one of the monasteries in the West. V century Together with the abbots Jovinian, Minervius and Theodore, he encouraged the monks to live a ceremonial and hermit life with his instructions. One of the recipients of the last seven interviews with Egyptian ascetics by John Cassian the Roman, written in 426–428. – 62, 87, 88, 90, 210, 282, 317. M. is a nun. – 88, 89, 90. M. is a relative of Elder Macarius. – 263. Magdalena – nun of the Belevsky Holy Cross Monastery, elder, treasurer. In the ryassophore Anthia. † December 17, 1858. She labored under the guidance of the elders of the OO. Leonidas and Macarius in the Sevsky Trinity Convent, whose confessor was then Fr. Macarius (both elders lived in the Ploshchanskaya Hermitage). When the elders moved to Optina Pustyn, Mother Anthia also moved, in 1833, to the Belevsky Holy Cross Monastery, where many sisters began to go to her as an old woman for the revelation of thoughts. At the instigation of the devil, persecution was launched against Mother Anthia, sisters who were like-minded with her, and the elders who cared for them, and they were accused of a new heresy, due to the accusers’ lack of understanding of the nature of eldership and the difference between confession and revelation of thoughts. As a result of the investigation, Mother Anfia and another sister were briefly removed from the monastery in 1841. But soon Rev. Damascene (Tula) figured out the essence of the matter and again accepted the sisters into the monastery. A few years later M. Anthia was tonsured into a mantle with the name Magdalene and appointed treasurer of the monastery, and one of the persecuted sisters, Pavlina, was elected abbess and ordained to the rank of abbess. – 174. Magdalena is a nun of the Belevsky Holy Cross Monastery. In the world of Sotnikov. – 180. Macarius of Egypt - venerable, Abba. Around 300 † 390. An Egyptian ascetic, a student of Anthony the Great, became famous as an elder in the Skete. He came to the desert at the age of thirty, and although he was younger in age than others, he led such a strict life for 10 years that they began to call him an old man. At the age of 40 he was ordained to the priesthood. In the inner desert, two disciples lived with him, one of them served him, the other lived in a separate cell. Subsequently, the abba made an underground passage to the cell and at the end of it he built a cave, where he secretly went to pray. Rev. Macarius lived in the Skete for 60 years and was awarded gifts of grace. He had power over spirits, the gift of healing diseases and the spirit of prophecy. While caring for the monastery brethren and the inhabitants of the surrounding villages, the monk performed many miracles: he healed a demoniac who could not be satisfied, he raised a dead man to convince one heretic. Abba Macarius, according to the testimony of his disciples, was constantly delighted and spent much more time in conversation with God than in earthly pursuits. He was also known for his fasting. From the writings of St. Macarius has preserved 50 conversations and a message. The Greek and Russian Philokalia contains 150 chapters extracted from there by Simeon Metaphrastus. Memory January 19. – 24, 27, 74, 75, 77, 85, 115, 212, 317, 318. Macarius is an archimandrite, rector of the Volkhov Trinity Monastery, missionary, founder and first head of the Altai spiritual mission. November 8, 1792 † May 18, 1847. In the world, Mikhail Yakovlevich Glukharev. Born in the city of Vyazma, Smolensk province, into the family of a priest. He graduated from the Vyazemsky Theological School, the Smolensk Seminary and the St. Petersburg Theological Academy, when Metropolitan Philaret was the rector there, who took Mikhail under his spiritual leadership. In 1817–1821 served in Ekaterinoslav and Kostroma Theological Seminary. In 1821 he was tonsured a monk and ordained a hierodeacon and hieromonk. In 1824 he was elevated to the rank of archimandrite and appointed rector of the Kostroma Epiphany Monastery. In 1825 he retired to the Kiev Pechersk Lavra, and from there he moved to the Glinsk Hermitage. In 1829 he became the head of the newly established Siberian mission, which he ruled for 15 years, enlightening Altai. In 1844 he was appointed rector of the Trinity Bolkhov Monastery. Father Macarius worked all his life on the Russian translation of the Bible, which was published after his death. – 68, 134, 258. Macarius - schemamonk of Optina Hermitage. 1795 † May 5, 1869. In the world, Matfei Yakovlevich Gruzinov. From St. Petersburg merchants. His mother, who took monastic vows with the name of schema-nun Melania, was a benefactor of Optina Pustyn. He was tonsured into monasticism (schema) at the Alexander-Svirsky Monastery on October 24, 1826. He was appointed to the brotherhood of Optina Pustyn at the request of August 12, 1829. A disciple of Elder Leo, he moved with him to the Optina monastery in 1829, and was the elder’s cell attendant until his death. Father Macarius was a good reader; he always read the canon at the elder’s cell vigils. With the blessing of Fr. Lev painted portraits, although he was not very skilled with a brush. On January 16, 1849, he went to Kozelsk without the elder’s blessing; due to a blizzard, he lost his way, lost his boot and suffered severe frostbite on his leg, after which he was ill for a long time. When ill, he refused medical care and complacently endured suffering, considering it a punishment for self-inflicted behavior. On August 14, 1850, due to an incurable illness, he was expelled from the monastery staff. – 99. Macaria - nun of the Belevsky Holy Cross Monastery, later abbess of the Kashira Nikitsky Monastery, † February 13, 1894. In the world of Somov, by descent from the nobility. From her youth she lived in the Belevsky Monastery under the leadership of Elder Macarius. In 1862, she was elected abbess of the Kashirskaya Nikitsky women's community, which she ruled for 27 years and which flourished under her financially and spiritually. In 1884, the community was elevated to a cenobitic monastery, and in 1885, Makaria was dedicated to the abbess. Shortly before her death, she took secret tonsure into the schema. – 187, 189. Makaria was a nun, first of the Velikolutsk and then of the Belevsky Holy Cross Monastery. Subsequently, abbess (?) of the monastery. – 187. Macaria is a nun of the Bryansk Monastery. In the world (in the Rassophor?) Apollinaria. – 244. Macaria is a nun of the Sevsky Trinity Monastery. In the world Domogatskaya. – 245, 256. Makarova Pelageya Tikhonovna is the cousin of Elder Macarius. Perhaps she lived in the Sevsky Monastery. – 11, 12. Maximus the Confessor - Rev. 580 = 662. Memory of January 21 and August 13. – 27, 115, 120, 166. Malpas (or Malpa) - Syrian heresiarch, ancestor of the Euchites. IV century Originated from the city of Edessa in Mesopotamia. He led a high ascetic life, enduring hard labor and sorrow. He was a disciple of St. Julian, called Sava, and went with him to Sinai and Egypt, saw the great fathers of that time, and listened to St. Anthony the Great. Having misinterpreted his words about divine contemplation and because of the inflamed passion of love for glory, upon his return he began to live in a hermit’s cell, where he was engaged in incessant prayer, doing this out of conceit - without humility and without conquering passion. Being in delusion, he bowed to the devil, who appeared to him in great light and declared himself a comforter sent from the Father to grant Malpa dispassion. Having fallen under the power of the unclean, he indulged in demonic dreams, became arrogant, abandoned the feat, and then, in the vain hope of dispassion, the Christian life. Malpa became the leader of the heresy of the Euchites (Messalians), a heresy that spread in the second half of the 4th century. in some monastic communities in Syria and Asia Minor. Believing their prayer to be the only means of salvation, the heretics taught that each person, by virtue of his descent from Adam, brings into the world an evil demon, from which he is freed not through baptism, but through fervent prayer, after which his place is taken by the All-Holy Spirit, distracting the body and soul from evil and passions, so that external feats, reading the Holy Scripture, accepting the Sacraments and any law become unnecessary. In dogmatic terms, they denied the trinity of Persons in God, representing the Persons as forms of manifestation of the same Deity. They spent their time in idleness, despising work and maintaining ecstatic states within themselves. Outwardly they performed the rituals of the Church, hiding their teaching. Convicted at the end of the 4th century. Bishop Flavian of Antioch, arose in a new form in the 11th century, then dissolved in Bogomilism. – 313. Maltsev Ivan Akimovich - second major, one of the representatives of the noble family of the Maltsevs (Maltsevs), large breeders and landowners. 1772 = 1853. Acquired a metallurgical plant in the village of Lyudinovo in the Kaluga province from P. Demidov and organized a glass factory in the village of Dyatkovo, Bryansk region. This served as the basis of the Maltsevsky industrial region (adjacent counties of the Oryol, Kaluga and Smolensk provinces, located along a tributary of the Desna River - Bolve.) I. A. Maltsev died in St. Petersburg, was buried in the village. Dyadkovo near Bryansk. – 68, 82. Mamant - St. martyr. = 275. Memory September 2. – 121. Maria is a nun of the Belevsky Holy Cross Monastery. In the world Dobrovolskaya. – 189. Maria Nikolaevna - Grand Duchess, daughter of Emperor Nikolai Pavlovich. 6 August 1819 † 9 February 1876. In 1839 she married Maximilian Duke of Leuchtenberg. In the last years of the reign of Emperor Nicholas I, she began to take personal part in the higher management of women's educational institutions, having the Patriotic Institute under her direct control. After the death of her husband, she took the place of president of the Academy of Arts, and subsequently accepted the title of chairwoman of the Society for the Encouragement of Artists. – 140. Mark - Holy Apostle and Evangelist, † about 68. Commemorated April 25. – 242. Mark the Ascetic – Rev. In his life he bears the name Postnik, † in the first half of the 5th century. He accepted monasticism at the age of 40, and for 60 years he labored on Mount Nitria in Lower Egypt, 70 km south of Alexandria. He led a strict fasting life in purity and meekness, and performed many miracles. According to the testimony of the monastery presbyter, during communion he received the Holy Gifts from an Angel. He knew all the Holy Scriptures by heart and was a listener of St. John Chrysostom. He lived and communicated with the disciples of St. Anthony the Great. He died at the age of 100. According to Patriarch Photius and Nicephorus Callistus, 40 Words belong to him. Only a few of his works have survived to this day, extracts from which are included in the Russian Philokalia. Memory March 5. – 121. Mark - Sarov schemamonk. 1733 † November 4, 1817. In the world, Michael. He labored at the same time as Rev. Seraphim. He was born, like him, in Kursk, into a merchant family. As a child, he had a vision of the Last Judgment. In the 24th year of his life he began to wander, and in 1757 he entered the Sarov Hermitage. In 1778 he was tonsured a monk with the name Methodius; in 1811 - into the schema with the name Mark. He took upon himself the feat of foolishness and silence, wandering homeless through the wilds of Sarov, in shabby rags. The Lord granted him the spiritual gift of clairvoyance. Shortly before his death, Fr. Mark was consoled by a mysterious vision of heavenly bliss. – 68. Mark is the abbot of Optina Pustyn. 1826(31) † March 18, 1909. In the world, Mikhail Nikiforovich Chebykin. From the clergy, he completed a course at the Kostroma Theological Seminary. He was identified as a member of the brotherhood of Optina Pustyn on September 9, 1855, covered with a ryassophore on February 15, 1856, and tonsured a monk on September 7, 1857. He performed choir obedience. On December 9, 1857, he was ordained a hierodeacon, and on June 11, 1863, a hieromonk. On June 20, 1869, he was appointed acting rector of the Meshchevsky Monastery. Confirmed in this position with the title of builder on November 18, 1870. On May 9, 1874 he was elevated to the rank of abbot. On March 15, 1879, due to poor health, he was dismissed from the post of rector. From December 15, 1879 he lived in the Borovsky Pafnutievsky Monastery. On October 8, 1882, by decree of the Kaluga Spiritual Consistory, Pustyn was returned to Optina under the special supervision of the rector. – 51, 52, 63, 83, 97, 98, 99, 114, 192. Markellin - hieromonk, builder of the Ploshchanskaya Mother of God Hermitage, † 1834. Originally from Moscow merchants. At the age of 16 he came to the Beloberezh Hermitage, was tonsured there and ordained as a hieromonk. In 1815–1818 was a builder of the Mtsensk Peter and Paul Monastery, dismissed from there at his own request to join the brotherhood of the Ploshchanskaya Hermitage. For some time he was the housekeeper of the bishop's house in Orel under the Right Reverend Gabriel of Oryol. From there he was appointed to Ploshchanskaya Hermitage as a builder, but, having this position, he lived in Orel for another two years. He was a desert builder for 9 years (from 1826 to 1834), during which time the construction of the cathedral church and fraternal building was completed. Before his death, Fr. Markellin was ill for 3 years. He died and was buried in the desert. – 31, 38. Matveev is an Oryol landowner. – 247. Natalya Matveeva is the daughter of the Oryol landowner Matveev. – 247, 248. Matrona is a nun of the Belevsky Holy Cross Monastery, cell attendant of Mother Makaria (Somova). In the world of Kostornov. – 189. Matthew - St. apostle and evangelist. Memory November 16 and June 30. – 207, 242. Matthew is a ryassophore novice of Optina Pustyn. 1830 † February 18, 1860. In the world Matfei Vasilievich Popov. From Oryol townspeople. He was appointed to the ranks of the brotherhood for a novitiate vacancy on October 16, 1859, and was appointed as a cassock on February 18, 1860. He served as an alarm clock and a carpenter. – 306. Melania is a cassophore nun of the Sevsky Trinity Monastery since 1849. In the world, Varvara Pavlovna Ivanova. Niece of Elder Macarius. – 8, 11, 54, 174, 262. Meletius is an archimandrite, the brother of Optina Schema-Archimandrite Isaac. 1807 † October 17, 1865 In the world Mikhail Ivanovich Antimonov. From Kursk merchants. He was assigned to the brotherhood of Optina Pustyn on July 31, 1835. He performed choir obedience. The monastic feat began in the Baptist monastery of Optina Pustyn. Subsequently, he labored in the Kiev-Pechersk Lavra, where he bore the obedience of the ecclesiarch of the Great Church. – 130, 156. Melchizedek - Optina hieromonk. 1809 † October 22, 1870. From the clergy, he was educated at the Kaluga Seminary. By decree of March 16, 1842, he was transferred from the Meshchovsky St. George Monastery under the strictest supervision with an order to report on his behavior to His Eminence every third of the year. In 1846, communications were made regarding a request submitted from him for his dismissal to the Kherson diocese for service in the fleet. He was distinguished by his zeal for asceticism, but at times he was prone to drunkenness, which is why he could not serve due to illness. – 52, 290. Methodius - Optina hierodeacon. 1792 (1797) † April 21, 1862. In the world, Mikhail Georgievich Sklombovsky (Shklombovsky). Originally from the Polish-Little Russian gentry, settlers of the Kharkov province. For some time he lived in the Rykhlovskaya hermitage. He was identified as a member of the brotherhood of Optina Pustyn on June 12, 1825, tonsured as a monk on December 18, 1827, ordained a hierodeacon on August 1, 1828. He was the first clerk of the monastery under Father Moses. In 1838 he was suddenly struck down by paralysis, and on June 10, 1839 he was expelled from the staff of the monastery. O. Methodius could only lie down and make the sign of the cross, finger his rosary and clearly say “Lord, have mercy.” He remained in this state for 24 years, enduring it with angelic patience and invariably remaining in a cheerful mood, to the great spiritual benefit of the Optina brethren. – 234, 239, 240, 241. Mitrofan - saint, bishop of Voronezh. In the schema Macarius. November 1623 † November 23, 1703. In the world, Mikhail, came from the Vladimir province, possibly from a priestly family. He spent half his life in the world, was married, had a son named John, and held the position of parish priest in the village of Sidorovskoye, not far from the town of Shuya. Having been widowed in 1663, he took monastic vows with the name Mitrofan in the Zolotnikovskaya Assumption Hermitage. In 1665 he was appointed abbot of the Assumption Kosmin Monastery near the Yakhroma River, where he served as abbot for 10 years. In 1675 he was transferred by abbot to the Unzhensky Trinity Monastery. Here about. Mitrofan built the stone Annunciation Church in 1680, supervised the holy churches in Vetluga villages, and was in charge of the Unzhenskaya church tithe. Having earned the trust of Tsar Theodore Alekseevich with his high ascetic life, Fr. Mitrofan was consecrated bishop of the newly discovered Voronezh diocese in 1682. In Voronezh, he built the Annunciation Cathedral, two monasteries in the diocese, monitored the piety of the lives of monastics and white clergy, opened schools to combat the schism, distributed alms to the needy, and visited prisons. In 1696, during the Azov campaign, he supported Tsar Peter I and equipped 2 ships and 3 galleys, donated 7,000 rubles. for conducting the Northern War. He resisted the non-Orthodox influence of foreigners, and was not embarrassed to denounce the Tsar for impiety, as was the case during his arrival in Voronezh in 1700. In 1703, he was invested with the schema with the name Macarius in honor of the Venerable. Macarius of Unzhensky. Tsar Peter I was present at the burial of the saint, he himself carried a fob with the words: “I don’t have such a holy elder left.” There are known posthumous miracles, many healings performed through the prayers of St. Mitrofan. In 1832, his holy relics were discovered and he was canonized. Memory November 23. – 34, 130, 247, 248. Mitrofan - schemamonk of Zadonsk, † February 27, 1793. In the world, Mikhail Goloshchanov. Originally from Yelets. He was married and had a daughter. By mutual agreement, he separated from his wife (according to legend, Evdokia, Elisaveta in monasticism; she died on August 1, 1765, buried in the Yeletsky Znamensky Monastery) and settled near the fence outside the Zadonsky Monastery. He was close to Saint Tikhon of Zadonsk, who loved him dearly, constantly talked with him, distributed alms through him and allowed him to be with him until his death. The schema-monk Mitrofan suffered a lot of sorrows from human slander; he was even ordered to move to a cell inside the monastery. He had the gift of foresight. He was buried in the tomb of the monastery; many received healing at his tomb. – 68. Michael - Holy Grand Duke of Tver. 1272 † November 22, 1319. Nicknamed Tver, because he reigned in Tver, not yet being the Grand Duke, and was the first to establish the independence of the Tver reign. His nephew George competed with him in the struggle for the grand ducal throne and, in the absence of Mikhail, took it. Mikhail won his throne twice and finally went to the Horde to the Uzbek Khan for the final determination of who would own the throne. But George managed to denigrate him in front of the khan, accusing him of the death of his wife and khan’s sister Konchaka. In the Horde, Mikhail was received graciously by the khan and lived quietly for a month and a half, but then he was unexpectedly summoned to trial. He was charged with concealing the collected tribute, the battle with the Khan's ambassador and the poisoning of Konchaka. They put a heavy block on Mikhail’s neck and dragged him after the Horde. His enemy commander Kavgady, who was once a prisoner of the prince, managed to persuade the khan to the death of Mikhail. The prince, having learned about this, fearlessly awaited his death. While still on his way from Vladimir, he received the Holy Mysteries several times and spent all his nights reading the Psalter. On the day of his death, he attended matins and blessed his son Constantine. The villains threw him to the ground, tortured him, beat him with their heels, and then one of them plunged a knife into his ribs and cut out his heart. The prince's body was first brought to Moscow and laid in the Church of the Savior on Bor, and then transported to Tver. When the reliquary was opened, the prince’s relics turned out to be intact. They were buried in the Tver Transfiguration Cathedral. In 1655, the holy relics were found incorrupt. Memory of St. Mikhail November 22. – 7. Moses is a prophet and God-seer, leader and legislator of the Jewish people, the first sacred writer of everyday life. Memory 4 September. – 158. Moses - venerable, Abba, Sinai ascetic. IV century Came from Paran. He labored in Raifa, in one cave. From his youth he devoted himself to God, spent 73 years in monasticism, all this time without eating bread and eating a small amount of dates and water. He became famous for his feats of wakefulness, silence and fasting. Through the holiness of his life and preaching he converted the entire surrounding people to Christianity. He had the gift of working miracles and healed the leader of the Ishmaelites, Obedian, from an unclean spirit. His student is known by the name of Moses. – 62, 317. Moses Murin - venerable, † about 400 Commemorated August 28. – 77. Moses – Elder of Optina, Schema-Archimandrite, builder of the Optina Hermitage. January 15, 1782 † June 15, 1862. In the world Timofey Ivanovich Putilov. Born in the city of Borisoglebsk, Yaroslavl province, into a pious merchant family; his father was from Serpukhov. Two of Timothy's brothers, Alexander and Jonah, later also became monks: one was the abbot of the Maloyaroslavets Nikolaevsky Monastery Anthony, and the other was the abbot of the Sarov monastery Isaiah. In his youth, Timofey served with a tax farmer in Moscow. Together with brother Jonah, they visited the recluse of the Ivanovo Monastery Dosithea and the Novospassky elders Alexander and Philaret. On May 13, 1805, both brothers, against the will of their parents, entered the Sarov Hermitage. Timothy carried out obedience at the bakery and looked after the sick elder Isaiah. In 1808, on the advice of Fr. Seraphim, treasurer of the Bryansk Svensky Monastery, entered this monastery, and on August 3, 1809 he was assigned to the number of novices. In 1811, on the advice of the hieromonk of the Moscow Simonov Monastery Alexy (Adrian), he went to the Roslavl hermit-dwellers. There he lived for 10 years under the leadership of Hieroschemamonk Athanasius and was tonsured into monasticism by him in his cell, and his adoptive father from the Gospel was Elder Dosifei. During the French invasion in 1812, he lived briefly in the Svensky Monastery, and then for another 8 years in the Roslavl forests. In 1816, together with his brother Alexander, he was on a pilgrimage in Kyiv, and in 1819 and 1820. in Optina Pustyn. On June 6, 1821, with four desert dwellers, with the blessing of the then Right Reverend Philaret of Kaluga (later Metropolitan of Kyiv), he settled in the monastery apiary of Optina Pustyn and founded a monastery there in the name of the Holy Prophet, Forerunner and Baptist of the Lord John. On June 3, 1822, Fr.'s mantle was opened. Moses, on December 22 of the same year he was ordained a hierodeacon, on December 25 - a hieromonk and appointed as the general confessor of the monastery. August 17, 1826 Fr. Moses was appointed builder of Optina Pustyn and held this position for 37 years. During his reign, the Vvedensky Cathedral was expanded, a church in the name of St. Mary of Egypt and a cemetery church, new fraternal buildings, a stone fence and many other buildings were built, the monastery farm was established, a library was collected, the book publishing activity of Optina Pustyn flourished - all this with a constant lack of funds and large debts of the monastery. But the main attention of Father Moses as rector was paid to the spiritual education of the brethren: under him, the eldership was established and strengthened in Optina, with the help of oo. Leonidas and Macarius. On this path, I had to endure many sorrows and obstacles, since His Eminence Nikolai (Sokolov) of Kaluga, not accepting eldership, treated Optina especially strictly: he took away from Fr. Moses to other monasteries, the people he most needed, was reluctantly accepted into the brethren of Optina, Fr. Leonid. July 12, 1853 Fr. Moses was tonsured into the schema, leaving his former name. He was buried at the altar of the Kazan Cathedral. Father Moses always treated the brethren with complete trust and love, covering all shortcomings with humility. He was distinguished by extreme non-covetousness, mercy and meekness. – 37, 40, 47, 64, 70, 77, 78, 95, 97, 101, 104, 109, 111, 116, 118, 125, 126, 128, 132, 136, 137, 138, 140, 144, 148, 156, 157, 159, 167, 168, 171, 258, 260, 261, 273, 274, 275, 278, 281, 288, 293, 305. Moses is an archimandrite, rector of the Kaluga Tikhon Hermitage. 1814 (1815) † November 4, 1895. In the world, Mikhail Fedorovich Krasilnikov. From the merchant class of the city of Volkhov, Oryol province. He entered the brotherhood of Optina Pustyn on April 14, 1839, and was covered with the ryassophore on April 6, 1840. He performed choir obedience. On November 17, 1846 he was tonsured into the mantle, in 1847 he was ordained a hierodeacon, and on June 19, 1855 – a hieromonk. In 1858 he was assigned to Tikhonov Hermitage as a builder. In 1862 he was elevated to the rank of abbot. In 1865 he was appointed dean of the monasteries of the Kaluga diocese. In 1868, his supervision was entrusted to the Belokopytovskaya Kazan God-loving Women's Community. In 1871, he was elevated to the rank of archimandrite and appointed chairman of the commission overseeing the buildings at the courtyard of the Pafnutiev Borovsky Monastery and in Optina Pustyn. When Fr. Moses' services in the Tikhonova Hermitage acquired great solemnity. Two hotels were established, a new bell tower was completed, and many other various improvements were made. – 114, 173, 287, 288. Muravyov Andrey Nikolaevich - spiritual writer, theologian and historian. May 12, 1806 † August 30, 1874. Born in Moscow in the family of the famous mathematician Major General N. Muravyov. He received a good education at home, became interested in literature early on, translated, wrote poetry and drama. From the age of 17 he was in military service. In 1828–1829 served in the diplomatic chancellery under the 2nd army of Prince Wittgenstein, which participated in the war with Turkey. Since 1831 - head of the Asian Department of the Ministry of Foreign Affairs. From 1833 – Secretary to the Chief Prosecutor of the Holy Synod. In the Synod, Muravyov always sided with the clergy, for which, after a series of clashes with Chief Prosecutor N.A. Pratasov was dismissed from the Synod in 1846 and appointed an official of special assignments in the Asian Department of the Ministry of Foreign Affairs. From 1836, Muravyov held the rank of chamberlain, and from 1855, to the rank of full state councilor. Since 1836 he was a member of the “Society of Lovers of Russian Literature”, and since 1837 - of the Russian Academy of Sciences. Muravyov made pilgrimages to the Holy Land twice - in 1829 and in 1849–1850. The fruit of the latter was Letters from the East. In 1832, Muravyov’s book “Journey to Russian Holy Places” was published, which brought him wide fame. In addition, he owns: “Letters on the worship of the Eastern Catholic Church”, “History of the Russian Church”, translated into many European languages, “Letters on the salvation of the world by the Son of God”, “The first centuries of the Christian Church” and many others. Muravyov processed the original sources, compiled and published “The Lives of the Saints of the Russian Church, also Iverian and Slavic” (in 12 volumes), as well as many works on individual saints and shrines. Contemporaries saw Muravyov's main merit in the fact that, thanks to his writings, Russian society turned to a spiritual theme. – 197. N. – nun. – 88, 164. N., SI. – novice (?). – 91. Nebuchadnezzar - king of Babylon, † about 561 BC. – 214. Nadezhda Egorovna is a novice of the Belevsky Holy Cross Monastery, a former landowner. – 301. Nazarius is the abbot of the Valaam Monastery. 1735 † February 23, 1809. In the world, Nicholas. Born into the family of a priest in the village of Anosovo, Tambov province. At the age of 17 he went to the Sarov Hermitage. In 1760 he was tonsured a monk with the name Nazarius, and in 1776 he was ordained a hieromonk. In 1781 Fr. Nazarius was requested to St. Petersburg and, at the insistence of Metropolitan Gabriel, was appointed as the builder of the Valaam monastery to establish a hostel and order in it according to the rules and example of the Sarov monastery. During the twenty-year management of Fr. Nazarius completely rebuilt the monastery. In 1801, he received dismissal from the abbot and retired to a hermit’s cell, which he had built while still managing the monastery. In 1804, at his request, he was dismissed to the Sarov Hermitage for permanent residence. In Sarov, he built himself a desert cell on the Sarovka River not far from the monastery and often walked through the forest at night, reciting the twelve psalms from memory. O. Nazariy lived in the Sarov desert for five years, died and was buried there. Hegumen Nazarius led an invariably fasting and non-covetous life. Stern in appearance, he attracted the love and respect of everyone and could speak freely even to strong people. His words were direct, truthful and harsh. He was endowed by God with the gift of spiritual reasoning; His instructions to the brethren have been preserved. Humble himself, he taught others first of all humility. Many hermits and those living alone came to Fr. Nazarius for the revelation of thoughts. Under his leadership, several women's hostels were formed in the Tambov and Nizhny Novgorod dioceses. The Lord granted Abbot Nazarius the gifts of clairvoyance and miracle-working: he predicted to Metropolitan Gabriel the successful outcome of a naval battle with the Swedes near St. Petersburg during the reign of Empress Catherine II; through the prayers of the poor, he bowed the heart of Emperor Alexander I, who was angry with one of his dignitaries, to mercy. – 68. Naryshkin S.K. - retired captain captain who temporarily lived in Optina. – 74. Nemytov Ivan Mikhailovich - Oryol merchant, † May 5, 1875. Born in Oryol, into a merchant family. The first half of his life was engaged in trading affairs, the second was spent in prayer, fasting, vigil and abstinence. His spiritual father was Ploshchansky Hieroschemamonk Athanasius. Ivan Mikhailovich had his own cell rule, labored in matters of mercy and love of hobbies, used wise spiritual advice from those who came to him, strictly supported his household, and was elected several times to various public positions. He was in spiritual communion with the elders: Archimandrite Moses of the Beloberezh Hermitage, Optina Hermitage - oo. Leonid and Macarius. – 178, 308. Nikandra is a nun of the Belevsky Holy Cross Monastery. In the world of Zaitsev. – 178. Nikanor is Metropolitan of St. Petersburg and Novgorod. November 26, 1787 † September 17, 1856. In the world Nikolai Stepanovich Klementyevsky. Born into the family of a priest in Sergiev Posad. After graduating from the Lavra Seminary, he taught there. In 1812 he was tonsured a monk and ordained a hierodeacon and hieromonk. In 1813 he was appointed preacher of the academy and cathedral hieromonk of the Moscow Donskoy Monastery. In 1814, he was elevated to the rank of archimandrite and appointed vicar of the Trinity-Sergius Lavra and abbot of the Spaso-Bethans Monastery. In 1818 it was moved to Kolomensky Golutvin, and in 1819 - to the Moscow Vysokopetrovsky Monastery. In 1826, he was consecrated Bishop of Revel, vicar of the St. Petersburg diocese, with the assignment of managing the Trinity-Sergius Hermitage. From 1831 - Bishop of Kaluga, from 1834 - Bishop of Minsk. In 1835 he was elevated to the rank of archbishop. Since 1840 - Archbishop of Volyn and Zhitomir and Archimandrite of the Pochaev Lavra. In 1843 he was appointed Archbishop of Warsaw and Novogeorgievsk, retaining the position of Archbishop of Volyn. Since 1848 - Archbishop of Novgorod. In the same year he was elevated to the rank of Metropolitan of Novgorod and St. Petersburg. He was buried in the Spiritual Church of the Alexander Nevsky Lavra. Rev. Nikanor became famous for his unusually zealous precision in the performance of his duties. – 68, 156. Nikita is the coachman of Elder Macarius. He lived in the monastery for about 30 years. – 137. Nicephorus the Solitary - venerable, Athonite ascetic hesychast. † earlier 1340. Originally a Latin, he converted to Orthodoxy and settled in the deserted places of Mount Athos. Together with Rev. Theoliptus, Bishop of Philadelphia, was the mentor and leader of St. Gregory Palamas in the study of ascetic philosophy. He lived in silence and had the gift of mental prayer. He left a “Word on sobriety and guarding the heart, which is very useful,” in which he collected the sayings of St. fathers about sobriety, attention and prayer and outlined his teaching on this issue. This word was included in the Russian Philokalia. Memory May 4. – 319. Nikifor - Archbishop of Astrakhan and Stavropol. February 15, 1731 † May 31, 1800. In the world of Feotoki. Born in Greece, on the island of Corfu. Graduated from the Bologna Academy in Italy. He took monastic vows in 1748 in his homeland. In 1776 he came to Russia. From 1779 - Archbishop of Slavensk and Heron, from 1786 - Archbishop of Astrakhan and Stavropol. Rev. Nikifor put a lot of effort into fighting the schism. In 1792, he was dismissed from the administration of the diocese and ended his days in Moscow as rector of the Moscow Danilov Monastery, where he was buried. He left behind many theological and scientific works written in Greek and Russian. – 68, 119. Nikodim - Bishop of Oryol and Sevsky. † December 30, 1839. In the world Nikolai Andreevich Bystritsky. Born in the village of Voskresensky, Kovrov district, Vladimir province, in the family of a priest. He studied at Suzdal and Vladimir seminaries. In 1808 he was appointed teacher at the Pereyaslav Theological School, and in 1811 he was transferred to the Suzdal School. In 1814 he was tonsured a monk, and in 1815 he was ordained a hierodeacon and hieromonk. Since 1816 - builder of the Pereyaslavsky Zalessky Nikolaevsky Monastery, since 1820 - abbot of the Annunciation Murom Monastery. Since 1825 - Archimandrite of the Bogolyubsky Monastery. In 1827–1828 - abbot of the Moscow Chrysostom and Epiphany monasteries. In 1828 he was consecrated Bishop of Oryol and Sevsky. He died in Orel and was buried in the Assumption Monastery. Rev. Nicodemus was distinguished by his ascetic life and was inexorably strict towards his subordinates. – 35. Nikodim - Schema-Archimandrite, abbot of the Maloyaroslavets Chernoostrovsky Nikolaevsky Monastery. 1800 (1799) † February 7, 1864. In the world Nikolai Petrovich Demoutier. Born in St. Petersburg, into a noble family. He graduated from the Naval Cadet Corps and was promoted to the rank of officer. Being sent to Nikolaev, he left everything along the way and walked on foot to the Assumption Fountain Monastery near Odessa. I stayed there for some time, then almost ended up in an Old Believer monastery. He lived in the Ploshchanskaya hermitage for eight months, but as someone who did not have a passport, he was detained, sent to St. Petersburg and forced to continue his service. After illness, he retired and went to Moscow, lived for some time near the Sergius Lavra and in Kyiv, and then spent several years in the Ploshchanskaya Hermitage with Elder Macarius. On October 23, 1835, he entered the Sergiev Hermitage near St. Petersburg and bore the obedience of the canonarch; there he was tonsured into the ryassophore. On December 4, 1836, he followed Elder Macarius to Optina Pustyn, where he lived for 5 years, diligently fulfilling his obedience as a collector. On August 5, 1840, he was tonsured into a mantle with the name Nicodemus. In 1842 ordained as hierodeacon and hieromonk and on August 25 moved as abbot to the Meshchovsky St. George Monastery, which he improved externally and internally. In 1853 he was appointed rector of the Chernoostrovsky Nikolaevsky Monastery. In 1857 he was elevated to the rank of archimandrite. A few days before his death, he was tonsured into the schema. He was buried in the monastery cemetery. – 34, 35, 114, 173, 270, 283. Nicholas - saint, archbishop of Myra in Lycia, wonderworker. Commemorated December 6 and May 9 (transfer of relics). – 185, 241. Nicholas I – Emperor of All Russia. June 25, 1796 † February 18, 1855. – 234, 270. Nikolai is Bishop of Kaluga and Borovsk. 1780 † September 17, 1851. In the world, Ioann Polikarpovich Sokolov. Born in the city of Medyn, Kaluga province, into the family of a priest. He studied at the Moscow Slavic-Greek-Latin Academy. In 1800–1816 served in various positions - from teacher to rector - at the Kaluga Seminary, Borovsk and Tambov Theological Schools and Seminaries. In 1821 he was elevated to the rank of Archimandrite of the Shatsky Nikolaevsky Cherneev Monastery. Since 1822 - rector and teacher of the Irkutsk Seminary and abbot of the Irkutsk Ascension Monastery. Since 1826 - rector of the Tambov Seminary and abbot of the Kozlovsky Trinity Monastery. In 1829 he was called to serve in St. Petersburg. In 1831 he was consecrated Bishop of Dmitrov, vicar of the Moscow diocese. Since 1834 - Bishop of Kaluga and Borovsk. He died in the Laurentian Monastery and was buried in the cathedral. Rev. Nikolai was a simple, attentive and sympathetic shepherd. When he was Bishop of Kaluga, he had serious misunderstandings regarding Optina Pustyn. Without understanding the essence of eldership and believing the slander of ill-wishers, Rev. Nicholas in 1835–1836 transferred Elder Leo from the monastery to the monastery, forbade him to receive visitors and wear the schema. But by the grace of God and the intercession of Metropolitan Philaret of Kyiv, these temptations soon passed. The elder and the bishop parted in this life in good feelings for each other. – 43, 138, 157, 164. Nikolai - schemamonk, associate of St. Paisiy Velichkovsky. Together with Elder Theodore, he labored first in Ukraine, then in Moldavia with Elder Paisius, and then in the Polyanomerulsky monastery. There they were soon joined by Elder Onuphry. After the death of the latter, Elder Theodore returned to the Nyametsky monastery. Elder Nikolai remained in the monastery for another winter, and then also moved to the monastery, where he died shortly before Elder Paisius. He was distinguished by special humility. – 116. Nikon - Patriarch of Moscow and All Rus'. May 25, 1605 † August 17, 1681. – 68. Nikon - Optina hieromonk. 1805 † October 2, 1850. In the world Nikolai Ivanovich Ogievsky (Ognevsky). From the nobles of the city of Glukhov, Chernigov province, collegiate secretary. After leaving service, he entered the Optina monastery in 1832 and was under the leadership of Elder Leonid. In 1834 he was tonsured into the ryassophore, and on June 3, 1839 into the mantle. He was ordained a hierodeacon on December 3, 1839, and a hieromonk on February 1, 1842. On January 25, 1843, he was elected treasurer of the monastery, but at strong request, he was dismissed from this position on March 22, 1843 and again returned to the monastery, where he remained until his death. – 129. Neil of Sorsky - Rev. Around 1433 † May 7, 1508. Descended from the Maykov peasant family. Before entering the monastery, he was engaged in copying books. He took monastic vows in his youth - at the Kirill-Belozersky Monastery. His teacher and elder was Hieromonk Paisy (Yaroslavov), successor of Grand Duke Vasily III from St. font, future abbot of the Trinity-Sergius Monastery. In the 70s of the 15th century. The monk traveled to Palestine, Constantinople and Mount Athos, where he became acquainted with the teaching and practice of hesychasm. Returning to Rus', he retired from the monastery to a cell located not far from its walls, and then founded a monastery on the banks of the Sora River, where he established desert habitation in the image of the Athonite and ancient Egyptian monasteries. According to this charter, the brethren lived in cells alone, they were not supposed to have anything except books, icons and the most necessary things; they were ordered to engage in handicrafts, but only those that could be done under the roof of the house; alms were allowed to be accepted only in extreme cases and moderate ones. The residents of the monastery met twice a week, gathering for church on Wednesday evenings and Sundays. In introducing such a structure of monastic life, the Monk Neil followed the example of St. Kirill Belozersky. Having acted as a preacher of a non-covetous spiritual life, the monk did not break with traditional forms of asceticism; he limited admission to the monastery to the requirement of undergoing obedience in a cenobitic monastery. At the Council of 1503 in Moscow, Nil Sorsky raised the issue of monastic possessions, advocating that monasteries should not have villages and estates. He condemned the heresy of the Judaizers and at the Council of 1490 influenced the decision to punish them. Many of the saint’s ideas were subsequently developed in his own way by his student Vassian Patrikeev. The spiritual writings of the Monk Nile consist of the “Rule of the Skete” in 11 chapters, “Tradition to the Disciples,” a number of epistles to the disciples, and the “Testament.” Memory May 7. – 62, 89, 119, 135, 145, 318. Niphon - saint, bishop of Cyprus. IV century Originated from Paphlagonia in the northern part of Asia Minor, from the city of Plagion. As a child, he was distinguished by humility and meekness, and often went to church. Having matured, he was corrupted by bad friends, indulging in foul language, theft and unclean sins, and became so hardened that he could not pray at all. Convicted by his friend Nicodemus, he repented and turned with prayer to the Most Holy Theotokos. As a sign of her mercy, when I came to the church, I saw the icon of the Lady smiling. During his illness, Niphon was honored in a sleepy vision with a visit to the Mother of God together with the holy martyr Anastasia the Patternmaker and received from the Most Pure One a blessing in the form of an olive branch for the feat of fighting demons. Having recovered, Niphon left his former life, withdrew from the world and became a monk. Resisting the devil, he often fasted without eating bread or water. Due to demonic inspiration, he was allowed a four-year temptation, which consisted of darkening his mind, so that the saint had to force himself to pray with words when the unclean one confused him with blasphemous thoughts. One day, doubting the existence of God, he turned to His icon with prayer and saw it shining and moving. From that time on, the grace of God descended on the saint, his spiritual eyes were opened, he began to defeat demons and clearly saw Angels. St. Niphon built a church in the capital in the name of the Most Holy Theotokos, lived with her and converted many to Christianity. During the Liturgy, he saw the Eucharist performed by the Angels, who brought the Youth from Heaven and killed him, and after the end of the service the Youth mysteriously found himself whole and ascending to heaven. St. Apostle Paul appeared to St. Niphon in a vision and commanded him to accept the priesthood. Not wanting to be a bishop, he and his student went to Alexandria, where he was ordained to the rank of cleric, then to the deacon and presbyter, and then to the bishop of the city of Constantia on Fr. Cyprus. St. Niphon spent his life worrying about the salvation of his flock and works of mercy, having driven away one demon from the city. After leading the Church for a short time, he reposed, foreknowledge of his death 3 days before. Before his death, he was visited by St. Athanasius the Great, after a conversation with him, the saint saw with spiritual vision a host of Angels, prophets and saints, led by the Most Holy Theotokos. He was buried in the Church of the Holy Apostles. St. Niphon is known as a mentor and consoler; he spoke out against disorderly games, healed a woman suffering from toothache, miraculously saw aerial ordeals and the souls of the righteous and sinners passing through them, and was awarded the gifts of spiritual reasoning and insight. Memory 23 December. – 214. Obolensky Dmitry Alexandrovich, prince - Secretary of State, member of the State Council, senator. October 26, 1822 † January 22, 1881. Born in St. Petersburg, the son of Senator Prince A.P. Obolensky. After graduating from the Imperial School of Law in 1842, he was assigned to the office of the 2nd department of the Governing Senate department, and the following year he was assigned to the department of the Ministry of Justice. In 1844 - Kazan provincial criminal lawyer, in 1845 - comrade of the chairman of the chamber of the civil court, first in Tula, and then in St. Petersburg. He was a member of the circle of Grand Duchess Elena Pavlovna. In 1852 - Director of the St. Petersburg Committee of the Society for the Guardianship of Prisons, promoted to collegiate adviser. In 1853–1863 served in the Naval Ministry as director of the commissariat department, where he made many changes. In 1858 he was awarded the title of Secretary of State. He was a member of various commissions, his work in the commission on book printing was especially fruitful, which led to the press law of 1865 and the opening of the Main Directorate for Press Affairs. In 1863–1870 - Director of the Department of Customs Duties, from 1870 - Deputy Minister of State Property, from 1872 until the end of his life - State Secretary of the Senator and member of the State Council. He was awarded many awards and signs of royal favor. According to his political sympathies, he belonged to the “Moscow Party” and was a close friend of many Slavophiles. He died in St. Petersburg, with the rank of Privy Councilor. He was buried in the cemetery of the Alexander Nevsky Lavra. – 279, 281. Opta (in the schema Macarius) is the legendary chieftain of robbers, according to legend, the founder of Optina Pustyn. – 258. Orsisius - venerable, † 376. After the death of St. Pachomius the Great, in 348 he was elected rector of the founded St. Pachomius of the Tavennisi Monastery. He did not hold this position for long, transferring it to Rev. Theodore the Sanctified. He retired to the Henovos cinnamonia after the death of St. Theodora returned to his former monastery as abbess and did not leave it until his death. He was known as an exegete; his “Teaching on the Organization of Monastic Life,” which is an interpretation of the Old and New Testaments specifically for monks, has survived to this day. – 121. P. (Palladia) – abbess of the Velikolutsk Ascension Monastery. In the world Yuryevich. Nun from 1855 to 1859. She managed the monastery from 1860 to 1869. – 195. Paul - St. supreme apostle. Memory 29 June. – 51, 208, 313, 319. Pavel - hieromonk, builder of the Ploshchanskaya hermitage, † 1835. Originally from Rostov merchants. He was tonsured a monk on Mount Athos. Upon returning from there, he lived in the Beloberezhskaya Hermitage and the Svensky Monastery, then he was assigned to the Oryol Monastery as treasurer, and from there - to the builders of the Ploshchanskaya Hermitage, which he ruled for 5 years - from 1813 to 1818. Fr. Macaria. Under him, the Church of the Holy Spirit was consecrated and a fraternal building was built. In 1818 Fr. Pavel moved to Kaluga, to the treasurer of the bishop's house, where he died. He was buried in the Kaluga Laurentian Monastery. – 23, 24, 28, 277. Pavel is a ryassophore monk of Optina Pustyn, later hierodeacon Porfiry. 18241? In the world Pavel Alekseev. From the Moscow bourgeoisie. He was appointed to the brotherhood on October 13, 1856, for a novitiate vacancy on December 31 of the same year, he was crowned a ryassophore on February 13, 1857, he was tonsured a monk on November 17, 1862. He was a cell attendant for the rector. In 1863 he left Optina and was assigned to obedience in the Kaluga Bishop's House. On April 18, 1864, he was ordained as a hierodeacon, which was made known to Optina by decree of May 20, 1864 - 291. Pavlina is the abbess of the Belevsky Holy Cross Monastery. April 10, 1813 † June 20, 1877. In the world Pelageya Efimovna Ovsyannikova. Born into a family of state peasants in a suburban settlement in the city of Mtsensk, Oryol province. In 1829 she entered the Belevsky Monastery. In 1837 she was tonsured into a robe with the name Glafira, in 1840 into a mantle with the name Peacock. She was the spiritual daughter of Elder Leonidas, enduring with him the persecution of the elders, and then of Elder Macarius. In 1848 it was erected as the abbess of the Belevsky Monastery. During her reign, the monastery's holdings were tripled and its staff doubled. – 42, 174, 175, 177. Paisius - venerable, schema-archimandrite, founder of the Nyametsky monastery in Moldova. December 21, 1722 † November 15, 1794. In the world, Pyotr Ivanovich Velichkovsky. Born in Poltava, in the family of the cathedral archpriest of the Assumption Church. He studied for some time at the Kyiv Theological Academy, then wandered and lived in the Lyubech and Medvedovsky monasteries. In the latter, in 1740, he was tonsured into the ryassophore with the name of Plato. For some time he lived in the Kiev Pechersk Lavra at its printing house, studying copper carving. In 1742 he went to the Moldovlakhian monastery of Treistena, where he met Elder Vasily. Then he wandered to different monasteries, living with the elder Onuphrius in the Karnul monastery. In 1846 he moved to Athos. In 1850 he was tonsured there into the mantle by Elder Vasily with the name Paisiya. The elder pointed out to him the danger of living in the desert and advised him to choose a communal path. Father Paisius first settled in the Pantakrator monastery, and then with several disciples he lived in the cell of St. Constantine, where, at their urgent requests, he was ordained a hieromonk in 1758. Subsequently, he founded the monastery of the Holy Prophet Elijah. In it, on the basis of complete non-covetousness and obedience, a communal brotherhood of Elder Paisius was formed. He himself studied patristic writing with special diligence, collected and compared patristic books, first in the Slavic language, and then corrected the Slavic translations from the Greek originals. Due to the oppression of the Turkish authorities, the brethren were forced to first move to the Simonopetra monastery for a short time, and then completely leave Athos and move to the Moldovan land. In 1763–1774 Elder Paisius lived in the monastery of the Holy Spirit, called Dragomirn (in Bukovina). In this monastery he accepted the schema without changing his name. When, after the conclusion of peace between Russia and Turkey in 1774, the monastery went to Austria (which helped Turkey), the brethren moved first to the Sekul monastery, and then, in 1779, at the suggestion of the Moldovan ruler Constantine Muruzi, to the Neametsky monastery. There Elder Paisius continued his book works. In total, he copied about 50 books, including the Philokalia, the Words of Isaac the Syrian, the Catechetical Words of Theodore the Studite, the works of Barsanuphius the Great, Gregory Palamas, Maximus the Confessor, and Abba Thalassius. For his brotherhood, Elder Paisios drew up a charter following the example of Mount Athos and outlined the teaching about the Jesus Prayer in six chapters. In 1790 he was elevated to the rank of archimandrite. He died in the Nyametsky Monastery and was buried in the Great Church of the Ascension of the Lord. The Lord vouchsafed Elder Paisius with numerous gifts - insight, fiery prayer, wisdom and intelligence, spiritual advice, knowledge of languages, long-suffering and meekness. Rev. Paisius revived eldership in Rus' and had a huge influence on all Orthodox monasticism in the 18th–19th centuries. - on Mount Athos, in Moldova and in Russia, where many of his students and followers labored in various monasteries, including Optina Pustyn. – 16, 17, 24, 26, 27, 28, 69, 70, 103, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 134, 145, 146, 147, 148, 154, 165, 166, 170, 209, 260, 268, 289, 310, 311. Paisiy - hieromonk of Optina Pustyn. 1803 † December 3, 1870. In the world Pavel Ivanovich Aksenov. From Livny merchant children. He was determined to be a member of the brotherhood on April 29, 1837, covered with a ryassophore on August 3, 1837, and tonsured a monk on December 24, 1841. He carried out the obedience of a sexton. August 15 In 1842 he was ordained a hierodeacon, and on November 8, 1845 – a hieromonk. C 1843 to 1848 he was kelliarch. By decree of May 21, 1848, he was appointed to assist the confessor, Hieromonk Macarius, to facilitate his spiritual position. By decree of February 26, 1854, he was appointed confessor of the brethren. On June 19, 1855 he was awarded a gaiter. In 1857 he was appointed the builder of the Kaluga Tikhonova Hermitage. In 1859, due to illness, at his request, he was dismissed from the post of builder of the Kaluga Tikhon Hermitage and on December 11, 1859, he was assigned to the brotherhood of the Optina Hermitage for an open hieromonastic vacancy. Since 1861 he held the position of dean. – 129, 192, 237, 239, 305. Palladium - Optina hierodeacon. 1782 = November 5, 1861. In the world Pavel Ivanov (?). From the townspeople of the city of Glukhov. Initially he lived in the Ploshchanskaya Hermitage with Fr. Macarius, there he was covered with a cassock with the name Paisius. From 1813 - in Optina Pustyn, he was appointed to the brotherhood on May 7, 1815. On May 11, 1818 he was tonsured a monk, on August 20, 1830 he was appointed subdeacon, on May 13, 1831 he was ordained as hierodeacon. Since 1836, he did not perform regular service due to illness; on December 17, 1843, due to old age, he was expelled from the staff of the monastery. Father Palladius lived in Optina for 46 years, undergoing various obediences, including beekeeper, sexton and sacristan. He was a great ascetic and an expert in the rules. His character was strict, firm, direct and simple. – 20, 29, 34. Pamva - hieromonk of Optina Pustyn. 1822 = February 13, 1891. In the world, Pyotr Ivanovich Panov. From freed peasants. He was appointed to the fraternity on February 27, 1850, covered with a ryassophore on February 22, 1852, and tonsured a monk on September 7, 1857. He carried out obedience while fishing. On June 13, 1863, he was ordained a hierodeacon, and on September 30, 1867, a hieromonk. Since 1888 he was the confessor of pilgrims. – 298. Panteleimon - holy great martyr and healer. Its venerable head is located in the Russian Panteleimon Monastery on Mount Athos. Memory 27 July. – 74. Parthenius is an elder, hieroschemamonk of Kiev-Pechersk. August 24, 1790 = March 25, 1855. In the world, Pyotr Ivanovich Krasnopevtsev. Born in the village of Simonovo, Aleksinsky district, Tula province, in the family of a clergyman. He studied at the Tula Theological School, but did not graduate from it, feeling an attraction to monasticism. In 1814 he was on a pilgrimage to the Kiev Pechersk Lavra, and in 1819 he finally settled there. He bore obedience in his prosphora. In 1824 he was tonsured a monk with the name Paphnutius by the governor, Archimandrite Anthony, in the same year he was ordained a hierodeacon, and in 1830 a hieromonk. In 1834 he was appointed confessor of the Lavra. In 1838, in the caves, St. Anthony was tonsured into the schema with the name Parthenia. After accepting the schema, he spent several years in a cramped cell, the only window of which was blocked by an icon of the Most Holy Theotokos. For 17 years from the date of his adoption of the schema, he celebrated the Liturgy daily in the house church of the Venerable. Anthony, Bishop of Voronezh, vicar of the Lavra, and spent the spring and summer with him in the Goloseeva Hermitage. The elder spent the last years of his life in secluded cells located near the Near Caves, and celebrated Liturgy daily in the cave church of St. Anthony. His service had a special power of grace. The elder prepared for death in advance and prepared a coffin for himself, which stood in his cell. He died on Great Friday and was buried in the Church of the Life-Giving Spring in the Goloseeva Hermitage. Fr. Parthenius was strict and zealous in fulfilling his obediences, imperturbably meek and gentle, he amazed everyone with his amazing non-covetousness and he himself testified that even in his youngest years he avoided the struggle with the flesh, including mental warfare. Father Parfeniy was the author of many prayer hymns; in particular, he composed the prayerful invocation of the venerable Kiev-Pechersk fathers. The elder had a special touching love for the Mother of God and more than once was granted visions of Her, as well as other grace-filled phenomena - thus, even in adolescence, the Holy Spirit appeared to him in the form of a dove. – 68. Paphnutius - Rev. Borovsky. Around 1395 † May 1, 1477. Commemorated May 1. – 133, 176. Paphnutius - Optina hieromonk, monastery leader and fraternal confessor, later archimandrite, abbot of the Maloyaroslavets Chernoostrovsky St. Nicholas Monastery. 1807 † June 23, 1891. In the world Pyotr Martynovich Osmolovsky. From the nobles. He was assigned to the fraternity on January 29, 1836, and tonsured as a monk on May 27, 1839. He performed choir obedience. On September 9, 1839, he was ordained a hierodeacon, and on January 30, 1843, a hieromonk. He was a charter director (1844) and a monastery director (from November 30, 1853). By decree of February 26, 1854, he was appointed confessor of the brethren. On November 22, 1862, he was ordained in Kaluga as abbot of the Maloyaroslavets Monastery. On December 8, 1862, he came to say goodbye to the monastery, where he had stayed for almost 27 years, and on December 17, he finally left for his destination. With o. By Paphnutius, his cell attendants, Fr., left the monastery. Georgy, his brother novice Nikolai and novice Ivan Andreevich (originally from the Moscow province). April 17, 1886 Fr. Abbot Paphnutius was ordained archimandrite. Before his death, during a long illness, he was tonsured into the schema. – 114, 137, 140, 177, 261, 262, 296. Pachomius the Great - Rev. About 295 † about 347. Commemorated May 15. – 81, 272. Peredelskaya Daria Mikhailovna (nee Ivanova) is the aunt of Elder Macarius. – 9. The Peredelskys are relatives of Elder Macarius. – 10. Peredelsky Alexey Semenovich is the cousin of Elder Macarius. – 9, 10, 13, 14. Semyon Fedorovich Peredelsky is the uncle of Elder Macarius. – 9. Peter - St. supreme apostle. Memory 29 June. On January 16, the veneration of the holy chains of the Apostle Peter is especially celebrated. – 208. Peter of Damascus - martyr, venerable, † around 775 or in the 12th century. According to the Synaxarnik of Nicodemus the Holy Mountain, there were two holy fathers with that name. Rev. Filaret (Gumilevsky) believed that this saint lived later than the 8th century, was a monk and suffered martyrdom by the sword. Greek preface to the works of St. Peter, published in Venice in 1782, reports about another monk who labored under Emperor Constantine V Copronymus (8th century). He led a hermit's life, not having any books with him, not even the Holy Scriptures, was hardworking, and was later appointed bishop of Damascus. His asceticism gave way to martyrdom - for denouncing the Manichaeans and Muslims, the son of the Arabian leader Isim Walid cut his tongue and sent him to prison in Arabia, where the gift of speech was miraculously restored to him. He was able to officiate and soon reposed. Hieromartyr Peter is known as a teacher of spiritual knowledge; he owns one book and 24 words included in the Greek Philokalia. The Slavic translation of his works was made by Rev. Paisiy Velichkovsky. Memory of February 9. – 91, 215, 268, 322. Peter Ivanov is a ryassophore monk of Optina Pustyn, an old-timer at the monastery. 1784 † December 12, 1867. In the world, a retired chief auditor. – 56. Peter is a peasant from the Krapivensky district of the Tula province. – 307. Petrovsky Andrey Andreevich - novice of Optina Pustyn, monastic Andrey. 1786 † January 23, 1867. Descended from the nobility of the Kharkov province. During 36 years of military service, Petrovsky was in 85 battles and rose to the rank of major general. After retiring, he lived on an estate near Zadonsk, and spent the last 9 years of his life as a novice at Optina Pustyn. His favorite pastime was reading and copying patristic books. Father Andrey had the rare spiritual gift of tears. Three weeks before his death he was tonsured. – 248, 249. Pimen - hieroschemamonk of Optina Pustyn. 1803 † September 1, 1881. In the world Pyotr Yakovlevich Pashchenko. From the military inhabitants of the city of Izyum. He was appointed to the ranks of the brotherhood on October 16, 1840, covered with a ryassophore on September 16, 1842, and tonsured a monk on November 27, 1843. He performed the obediences of a painter and choir service. On June 24, 1848, he was ordained a hierodeacon, and on April 23, 1857, a hieromonk. By decree of July 11, 1858, he was appointed assistant to Hieromonk Paphnutius in a spiritual position. Since 1873 he was the confessor of the brethren. O. Pimen was loved by everyone for his meekness and humility. He accepted all comments without any self-justification, folding his hands humbly on his chest and asking them to pray for him. He had a rare zeal for church services. – 109, 110, 113. Plato is the hieromonk of Optina Pustyn. 1816 † September 11, 1889. In the world Pavel Stepanovich Pokrovsky. From the teachers of the Lipetsk Theological District School. He received his education at the Tambov Seminary (graduated from the 1st category course). He was determined to be a member of the brotherhood on December 14, 1850, covered with a ryasophore on March 24, 1853, and tonsured a monk on December 20, 1858. He carried out obediences in the choir and in the writing of monastic affairs. On February 2, 1859, he was ordained a hierodeacon, and on June 17, 1863, a hieromonk. Since 1875, due to loss of vision, he did not perform alternate priestly services. Since 1881 - monastery confessor, since 1886 confessor of pilgrims. O. Platon, the maternal uncle of Schema-Archimandrite Agapit (Belovidov), was a close friend of the Monk Ambrose before entering Optina, and subsequently his confessor. Translated into Russian from Slavic from the 3rd part of “The Stone of Faith” by Stefan Yarovsky, “The Teaching of the Orthodox Eastern Catholic Church on Holy Fasts” and “The Teaching on Good Deeds Necessary for Eternal Salvation.” O. Plato also published his own works: “Reflections on the eternal bliss of the righteous while remembering the visions of St. Andrew, Christ for the sake of the Fool” and “On the eternal torment of sinners.” – 103, 104, 105, 106, 107, 108, 109, 113, 123, 205. Pletner Ivan Lvovich is a Kozelsk doctor. – 282, 285. Polycarp is the Bishop of Oryol and Sevsky. August 14, 1798 † August 22, 1867 In the world Theodosius Ivanovich Radkevich. Born on the outskirts of the city of Kamenets-Podolsk, Russian Farms, Podolsk province. Graduated from Podolsk Seminary and Kyiv Theological Academy. In 1824 he was tonsured a monk, and in 1825 he was ordained a hierodeacon and hieromonk. In 1823 - 1829 was an inspector of Volyn and Oryol and rector of Mogilev seminaries. Since 1829 - rector of the Mogilev-Bratsk and Buinitsky Holy Spiritual Monasteries. In the same year he was elevated to the rank of archimandrite. In 1836 he was moved by the rector of the Smolensk Seminary and the abbot of the Spaso-Abraamiev Monastery. Since 1843 - rector of the Athens Embassy Church in Greece. In 1850 - abbot of the Nezhinsky monastery and Bakhchisarai Assumption monastery. In 1852 - rector of the Balaklava St. George Monastery. In 1853 he was consecrated Bishop of Odessa, vicar of the Kherson diocese. In 1857 - head of the mission in Jerusalem. Since 1858 - Bishop of Oryol and Sevsky. He was buried in Orel, in the Assumption Church of the bishop's house. Rev. Polycarp was strict, but merciful, and especially monitored the education of students. In his personal life, he was a great ascetic, a faster and a lover of poverty, the creator of the Jesus Prayer. By the grace of God in his youth he was delivered from death four times. – 125. Polovtsev Alexander Andreevich - brother of Archbishop Yuvenaly, actual Privy Councilor, member of the Council of the Ministry of State Property. 1805 † May 9, 1892. Belonged to a noble family of the Pskov province, which came from Little Russia from the Belaya Tserkov colonel and military clerk Simeon Polovts, an associate of Bogdan Khmelnitsky, one of the close associates of Tsar Peter I. After graduating from the Engineering Corps in 1821, he was released as an ensign in the Pioneer Battalion and participated in the Turkish campaign of 1828. In 1832, due to illness, he left military service with the rank of staff captain and entered the Ministry of Internal Affairs as an official on special assignments. He compiled statistics of the Russian Empire for K.I. Arsenyev, who, based on it, gave a course of lectures to the heir, Tsarevich Alexander Nikolaevich. In 1839 he joined the Ministry of Justice, in 1845 he was assigned to the Ministry of State Property, in 1846 he was appointed inspector for the construction of Orthodox churches in the state estates of the Western region of Russia, in 1848 elected as a deputy of the St. Petersburg Noble Deputy Assembly for the Luga district. In 1857 he was appointed a member of the Council of the Ministry of State Property. In 1882 he was promoted to active privy councilor and retired. He was buried in the Cheremenetsky monastery in the Luga district of the St. Petersburg province. – 100, 101. Polovtsev A.V. - nephew of Archbishop Juvenal. – 100, 101. Polovtsev Mikhail Andreevich is the brother of Archbishop Yuvenaly. – 100. Polugarskaya Maria Pavlovna - wife of I.I. Polugarsky. – 83. Polugarsky Ilya Ivanovich - landowner, benefactor of Optina Pustyn, † 1858. In 1821 he lived in Moscow and was elected a corresponding member of the Free Society of Lovers of Russian Literature. Known for his translation from French of “Zaire,” Voltaire’s tragedy (published in Moscow in 1821). – 83. Polunina Maria Pavlovna is the sister of nun Alevtina. – 185. Potemkin Grigory Alexandrovich, prince - a famous figure of the Catherine era, favorite of Empress Catherine II. Around 1739 † October 5, 1791. Born in the village of Chizhov near Smolensk, into a noble family. In his youth he knew the Greek language and church history very well, which later gave rise to the opinion that he was ordained to monasticism by his parents. Studied at Moscow University. By participating in the coup d'etat on June 28, 1762, he attracted the attention of Empress Catherine II and was made a chamberlain. During a serious illness suffered in his youth, he secluded himself for a year and a half and decided to become a monk in order to achieve the bishopric, but upon recovery he abandoned this intention. In 1763 he was appointed assistant chief prosecutor of the Holy Synod, and in 1768 he was promoted to chamberlain. In 1769 he went to the Turkish War, where he distinguished himself in many battles. In the coming years, Potemkin was successively made adjutant general, lieutenant colonel of the Preobrazhensky regiment, member of the State Council, “chief commander,” governor general of the Novorossiysk region, elevated to the rank of count and became, according to reviews of foreign ambassadors, “the most influential person in Russia.” Potemkin was particularly interested in the issue of the southern borders of Russia: he took possession of the Crimea, developed a “Greek project”, according to which Turkey was to be destroyed, and the crown of the new Byzantine kingdom was entrusted to one of the grandsons of Empress Catherine II. Potemkin carried out a number of military reforms, built a fleet on the Black Sea, founded and improved a number of southern Russian cities. In the war with Turkey in 1797 he acted successfully and received the title of hetman of the Cossack Ekaterinoslav and Black Sea troops. He died suddenly from intermittent fever near Yassy and was buried in Kherson. Prince Potemkin always had sincere respect for the dogmas and rituals of the Church, revered the clergy, and was friendly with Metropolitans Gabriel and Plato. Through his conversations with Old Believers, he attracted several thousand families to the Orthodox Church. – 16. Prokopovich Petr Ivanovich is the first Russian beekeeper-theorist and an outstanding practitioner. June 29, 1775 † March 22, 1850. Born in the village of Michenki, Chernigov province near the city of Baturin, into a noble family. Graduated from the Kyiv Theological Academy. He served in the Pereyaslavl Cavalry Jaeger and Bora Hussar Regiments. In 1799, due to illness, he retired with the rank of lieutenant and settled on his father’s estate, where from 1802 he took up exclusively beekeeping based on his own experiments, which he elevated from a trade to the level of science. In 1828, he opened the first beekeeping school in Russia in Baturin, where beekeepers from all over Russia came. He was a wonderful practitioner, invented a new hive and came up with a whole system of hives. Prokopovich wrote a number of articles on his business and the book “School of Beekeeping” (1866, 1874). – 79. Protasov (Pratasov) Nikolai Alexandrovich, Count - Adjutant General, Chief Prosecutor of the Holy Synod, member of the State Council and the Main Directorate of Schools. December 27, 1798 † January 16, 1855. Born in Moscow, the son of Senator A.Ya. Protasov. He served in the Life Guards Hussar Regiment, participated in the Turkish War of 1828 and in campaigns in the Kingdom of Poland in 1831, then was an adjutant under Count Benckendorff, Count Dibich-Zabalkansky. From 1834 he moved into the civil service: member of the Main Board of Schools (1834), comrade of the Minister of Public Education (1835), member of the commission of theological schools, chief prosecutor of the Holy Synod (from 1836 to 1855). Under his leadership, a special chief prosecutor's office was formed, which actually subordinated the entire system of spiritual administration to the chief prosecutor and deprived the Synod of its former significance. He died in St. Petersburg and was buried in the Moscow Donskoy Monastery. – 165. Protasova (Pratasova) Natalya Dmitrievna, Countess - wife of N.A. Protasov. Born Princess Golitsyna. June 28, 1803 † February 17, 1880. Born in Moscow, the daughter of the Moscow military governor-general, Prince D.V. Golitsyn. From 1861 she was a lady of state, from 1865 she was chief chamberlain under the Empress. She died in St. Petersburg and was buried next to her husband in the Moscow Donskoy Monastery. – 281. Protasyeva Maria Petrovna is the abbess of the Arzamas Alekseevskaya community. In the schema of Martha. March 2, 1760 † April 30, 1813. She came from an old noble family of the Kostroma province, was born in Rostov. I left home to wander for 15 years. Having entered the Kostroma monastery, she went to Solovki to visit Fr. Theodore of Sanasksar. With his blessing, she entered the Alekseevskaya Arzamas community, which was led by the elder. In 1785 she was made her abbess. She accepted the secret schema with the name of Martha. Under her leadership, the community flourished spiritually, Mother Martha openly and secretly did good to many. After the death of Elder Theodore, M. Martha sought advice from Fr. Amphilochia, hieromonk of the Rostov Spaso-Yakovlevsky Monastery, corresponded with Elder Paisius Velichkovsky and wanted to go to him, but received a notification from God about her imminent death. She had the gift of spiritual conversation. – 119. Pfel K.K. - Chief Doctor of the Moscow Land Hospital. – 142. Raisa is a nun of the Belevsky Holy Cross Monastery. In the world E.S. Zagryazhskaya. She brought a silver icon case with part of the Robe of the Lord as a gift to the monastery. – 299. Raphaila is a nun of the Belevsky Holy Cross Monastery. – 192. Savvaty is the hieroschemamonk of Optina Pustyn. 1833 † 1895. In the world Sergei Adrianovich Nekhoroshev. From the Bolkhov townspeople. He was appointed to the brotherhood of Optina Pustyn on August 12, 1857, for a novitiate vacancy on September 17, 1858. He was ordained Ryasophorus on February 16, 1859, and tonsured a monk on October 22, 1866. He was a sexton in the monastery. On December 31, 1872, he was ordained a hierodeacon, and on December 31, 1878, a hieromonk. Since 1879, due to illness, he did not serve in rotation. – 55. Samuel - in 1819 a hierodeacon, after 1822 - a hieromonk of the Glinskaya Theotokos Hermitage, a student of the Glinsk abbot Philaret. In 1824 he served as a sacristan. – 16, 29. Sandulov S.Ya. - a relative of Elder Macarius, treasurer of the district treasury in the city of Lgov, Kursk province. – 10. Sandulova Avdotya Ivanovna is the cousin of Elder Macarius. - 9. Shimei was a Benjamite, the son of Gera from the family of Saul. He met King David and his retinue with rude curses and stones when he fled from Jerusalem due to the indignation of Absalom. When David was returning to Jerusalem in triumph, Shimei was the first to go out with his friends to meet him. He fell prostrate at the king's feet, begging him for forgiveness of his sin, and was spared by David. Further, until the last days of David’s life, there is no information about Shimei in the Bible. The dying King, in his instructions to his son Solomon, especially warns him against Shimei, whose loyalty he obviously greatly doubted. After the death of David, Shimei was ordered not to leave Jerusalem and not to cross the Kidron River under any pretext, under pain of imminent death. However, three years later, Shimei violated the royal order: he retired to Gath to find his two runaway servants. Having learned about this, Solomon, upon the return of Shimei, ordered him to be put to death. – 213. Serapion - Optina hierodeacon. 1817 † January 28, 1867. In the world Stefan Fedoseevich Shkretkovsky. He was identified as a member of the brotherhood of Optina Pustyn on October 7, 1840, covered with a ryassophore on November 19, 1843, and tonsured a monk on August 14, 1849. He performed choir obedience and was a canonarch. On December 8, 1857 he was ordained hierodeacon. – 53. Seraphim - reverend, Sarov wonderworker. Commemorated on January 2 (repose, second discovery of relics) and July 19 (first discovery of relics). – 68. Seraphim - hieromonk, builder of the Beloberezh and Ploshchanskaya deserts. † 1826. In the world of Vedenis. Originally from the merchants of the city of Syzran. For some time he was the treasurer of the Bryansk Svensky Monastery, then the builder of the Beloberezh Hermitage. From 1818 he was the builder of the Ploshchanskaya hermitage, where he was allowed to take 10 brethren to improve church rank and order. He changed the pillar singing to the Kiev style and improved the monastery. He was a kind mentor for the brethren, which under him increased to 100 people (with a staff of 7 people). He ruled the desert for 6 years, died and was buried in it. Father Seraphim was one of the favorite disciples of Elder Vasily (Kishkin), he led an abstinent life, and had an affable and meek disposition. – 17, 28, 31. Sergius - Venerable Radonezh, wonderworker of all Russia. Commemorated on September 25 (repose) and July 5 (discovery of relics). – 131, 132, 133, 136, 140, 142, 170, 295. Sergius is Metropolitan of Moscow and Kolomna. May 9, 1820 † February 11, 1898. In the world Nikolai Yakovlevich Lyapidevsky. Born in Tula, in the family of an archpriest. Graduated from the Tula Seminary and the Moscow Theological Academy. In 1844 he was tonsured a monk and ordained a hierodeacon and hieromonk. He was a bachelor, inspector, professor and rector of the Moscow Academy. In 1850 he was elevated to the rank of archimandrite. In 1858 he was rector of the Vysokopetrovsky monastery, in 1859 - of the Zaikonospassky monastery. In 1861 he was consecrated Bishop of Kursk and Belogorodsk. Since 1880 - Archbishop of Kazan and Sviyazhsk, since 1893 - member of the Holy Synod, since 1893 - Metropolitan of Moscow and Kolomna and the Holy Trinity Sergius Lavra, Holy Archimandrite. He died in St. Petersburg, the funeral service was performed in the Chudov Monastery, and was buried in the crypt of the Dormition Cathedral of the Lavra. Very Reverend Sergius was deeply imbued with faith in the truth of the Orthodox Church and was a strict guardian of churchliness. He carried the feat of frequent religious processions. He was distinguished by wisdom, caution and prudence, and was demanding of himself and others. – 124, 142, 149, 164, 166, 167, 168, 170, 171, 172. Sergius - Optina hierodeacon, later schema-hierodeacon. 1817 † August 31, 1884. In the world Simeon Fedotovich Trunov. From the nobility, landowner of the Kursk province of Shchigrovsky district. He had been in Optina since July 1833; he entered the monastery together with his brother Pavel secretly from his parents. He was admitted to the brotherhood on December 4, 1853, and tonsured into monasticism on September 7, 1857. He was distinguished by his firm and accurate knowledge of church rules, which he learned under the guidance of Elder Macarius. Fr.'s cell work Sergius had a letter according to the charter. He copied the “Ladder” of St. John the Climacus. In addition, he skillfully carved paraman crosses from wood and bone. On August 13, 1862 he was ordained hierodeacon. Since February 1873 he did not serve due to loss of voice. In July 1884, he fell ill with internal illness and moved from the monastery to the monastery hospital, where on July 30 he was singled out and tonsured into the schema without changing his name. – 123, 180, 297. Sergius is a ryassophore monk of the Optina Hermitage, wearing the robe of Simon. 1816 † August 13, 1856. In the world Sergei Egorovich Laktionov. From state peasants. He was assigned to the fraternity on December 31, 1846, and was crowned with a ryassophore on December 31, 1850. He served in the fraternal cookhouse, at the monastery hotel, and in fishing, and was an assistant housekeeper. He was tonsured a monk on April 30, 1855 - 306. Simeon the New Theologian - Rev. 949 † March 12, 1022. He came from Paphlagonia and was brought up in Constantinople by his uncle, one of the courtiers. After completing his education, he spent some time at the imperial court. He entered under the leadership of Elder Simeon the Reverent and accepted monasticism in the capital's monastery of St. Theodore the Studite. His strict ascetic life caused displeasure among the brethren. With the blessing of the elder, he was forced to move to the monastery of St. Mamantos, where, after the death of the abbot, he was elected abbot and ordained presbyter by Patriarch Nicholas Chrysoverg. Having improved the monastery, he retired into silence, leaving behind him the experienced Father Arseny as abbot. Established a celebration in honor of Simeon the Reverent after his blessed death. This caused displeasure in Constantinople, and the monk had to leave the city. He settled near the Church of St. Marina in the vicinity of the capital. One of the imperial nobles, Christopher Fagura, who revered St. Simeon, ceded this entire area to him and helped establish a monastery there. The saint reposed after 30 years of silence. His relics were discovered in 1050. Rev. Simeon is one of the greatest Orthodox mystics and contemplative theologians. He left many general Christian and ascetic works, rewritten by his student Nikita Stifat. He owns 92 Words, active and theological chapters included in the Russian Philokalia. Known for his spiritual poetry, he created 60 Divine hymns with theological content. Memory 12 March. – 27, 88, 96, 121, 165, 166, 171, 208, 315, 321. Simeon - schemamonk, founder of the Beloberezh Bryansk Hermitage. 1672 † November 15, 1741. In the world Simeon. Born into the family of a priest in the village of Arkhangelsk, Tula province. In 1707 he got married, but six months later he left his family and began to wander to holy places. In 1710, in the Karachevsky St. Nicholas Odriny Monastery, he was tonsured into a ryassophore with the name Seraphim. In the Polbina Predtechenskaya hermitage, Oryol province, he was tonsured into a mantle with the name of Serapion. In 1714 he retired to the Bryansk forests for solitude. Having lived there for three years, Fr. Serapion became the builder of the newly discovered Beloberezh hermitage, made up of brethren who came from the Belopesotsky Baptist Bryansk Monastery. In 1722, a church was built there in honor of the Nativity of St. John the Baptist. Since 1725 Fr. Simeon endured many sorrows: he was accused of unauthorized creation of the desert and of unauthorized absence from it, of joining the schism and even of dissolute life. In 1726, he was removed from the abbotship and, chained, sent to the Moscow Spaso-Andronev Monastery. Soon the authorities were convinced of his innocence, and Father Serapion was placed to live in the St. Nicholas Odrin Monastery, and in 1727 he was again appointed builder of the Beloberezh Hermitage. A lot of land was donated to his desert management and a stone church was built. In 1741, Father Serapion was privately invested with the schema with the name of Simeon. In the same year he died and was buried in the newly built Vladimir Church. After death he appeared to the sick, and through his prayers they received healing. – 68, 70. Smaragd is the Archbishop of Oryol and Sevsky. March 9, 1796 † November 11, 1863. In the world, Alexander Kryzhanovsky. Born in the village of Velikaya Berezyanka, Tarashchensky district, Kyiv province, in the family of a priest. He studied at the Kyiv Seminary and at the Kyiv and St. Petersburg Theological Academies. In 1819 he was ordained as hierodeacon and hieromonk. He taught at the St. Petersburg and Kyiv academies. In 1824 he was elevated to the rank of archimandrite. In 1826 he was appointed rector of the Kyiv Seminary and abbot of the Kiev-Vydubitsky Monastery. In 1828 he was transferred to the Bethany Seminary and the Vysoko-Petrovsky Monastery, and then appointed rector of the Kyiv Academy and abbot of the Kiev-Brotherly Monastery. In 1830 he was transferred as rector to the St. Petersburg Academy and rector to the Pinsk Epiphany Monastery. In 1831, he was consecrated Bishop of Revel, vicar of the St. Petersburg diocese and appointed to rule the Trinity-Sergius Hermitage near St. Petersburg. In 1833 he was appointed to the Polotsk See, where he led an energetic struggle for the accession of the Uniates to Orthodoxy. He performed the same task in the Mogilev diocese, where he was transferred in 1836. In 1840. assigned to Kharkov, in 1841 - to Astrakhan, in 1844 moved to the Ryazan diocese. He was buried in Ryazan, in the Archangel Cathedral. Due to the sharp, decisive and outwardly rude character of Rev. Smaragd had many ill-wishers all his life, but his services to the Russian Church are undeniable. – 131, 158, 161, 162, 163, 164. Solomon (correctly: Salomon) Pyotr Petrovich - member of the State Council, senator, active privy councilor, benefactor of Optina Pustyn. November 19, 1819 † March 9, 1905. Hereditary nobleman, educated at the Imperial Tsarskoye Selo Lyceum. In 1840 he entered the service of the Ministry of Justice. Two years later he was transferred to senior assistant secretary of the Fifth Department of the Governing Senate. From 1845, he served as chief secretary of the First Department of the Senate, then served as assistant secretary of state of the State Council, was director-manager of the letter department of the St. Petersburg Guardian Council, and subsequently was a member of the Highly approved secret committee of His Imperial Majesty's Own Office under the IV department, chaired by Prince Peter Georgievich of Oldenburg. He was then appointed acting director of the State Audit Office and a member of the Reporting and Audit Committee. In 1857, he joined the service of the Department of Orthodox Confession and was appointed a senior official at the chief prosecutor's desk in the Holy Synod, as well as the manager of the synodal office. In 1860 he was sent to collect information about the state of Orthodox churches and monasteries in the East. In 1863 he was appointed a member of the consultation at the Ministry of Justice. Since 1864 - senator, since 1889 - member of the State Council. In 1856 P.I. Salomon was elevated to the rank of full state councilor, in 1864 - privy councilor, and since 1883 - full privy councilor. Awarded the Order of St. Vladimir, 1st degree. Died in St. Petersburg. – 196, 286. Stepanida is a peasant woman. – 198. Tatiana is a nun of the Belevsky Holy Cross Monastery. In the world of Ivanov. Former serf of the Kavelins. – 99, 103, 182. Tikhon - venerable, Kaluga wonderworker, † 1492. Pupil of the reverend. Paphnutius Borovsky, lived as a hermit in the forests near the town of Maloyaroslavets on the banks of the Vepreika River. He led a high ascetic and fasting life, staying in the hollow of a large oak tree and eating wild plants along with water from a well dug by himself. The owner of those places, Prince Vasily Yaroslavich Borovsky, upon meeting the monk, dared to order him to leave and swung a whip at him - for which he was punished: his hand went numb. After a miraculous healing, he repented and promised to build a monastery for monks. St. Tikhon founded a monastery in honor of the Dormition of the Mother of God on the banks of the Oka River and, having gathered his disciples in it, became their mentor and abbot. He reposed at a ripe old age, having accepted the schema. St. Tikhon became famous for the many healings that came from his relics, as well as from the water from his well and from parts of the oak tree in the hollow of which he labored. The relics of the saint were buried in the Assumption Church of the monastery. Memory 16 June. – 173. Tikhon is a saint, Bishop of Voronezh and Yelets, Zadonsk Wonderworker. 1724 † August 13, 1783. In the world Timofey Savelyevich Kirillov (also bore the surname Savelyev - after his father's name and Sokolovsky - given at the seminary). Born in the village of Korotsko, Valdai district, Novgorod province, in the family of a clergyman. He studied at the Novgorod Seminary, where he later became a teacher of Greek, rhetoric and theology. In 1757 he was tonsured a monk and ordained a hierodeacon and hieromonk. In 1759, he was made an inspector of the seminary, in the same year he was elevated to the rank of archimandrite and appointed successively as rector of the Zheltikov Monastery, rector of the Otroch Monastery (both in the Tver diocese), rector of the Tver Seminary and teacher of theology, and at the same time a member of the spiritual consistory. In 1761 he was consecrated Bishop of Kexholm and Ladoga; was vicar of the Bishop of Novgorod, ruled the Khutyn monastery. In 1763 he was appointed to the Voronezh department. He stayed there for less than five years, but managed to do a lot for the benefit of his flock. He paid attention to improving the moral state of the clergy, for which he published his essay “The Priestly Office on the Seven Holy Mysteries” and sent out a message to the clergy about sober and modest behavior. The saint cared about the education of spiritual youth. To teach the people, he established in Voronezh the open teaching of the law of God on Sundays and for the same purpose he published his work “Flesh and Spirit.” St. Tikhon was a strict denouncer of modern vices, destroying the folk festival of Yarila and disorderly Maslenitsa fun, as well as a zealous eradicator of schism. The poor and needy always had free access to St. Tikhon and abundant alms from him. The saint's health was strained by excessive labor, worries and various sorrows, and in 1767 he was forced to retire, choosing for his stay the Transfiguration of the Savior Tolshevsky Monastery, and then the Mother of God Zadonsky Monastery. Here he indulged in the exploits of a solitary monastic life: he stood for whole nights in prayer, and reached such a height of contemplation of God that he saw in reality the Divine light in prayer, carried out various labors, carried out extensive charitable activities, cared for prisoners in prisons, built an almshouse in the city of Livny, Oryol province, finished and composed again some of his works: “On True Christianity”, “Spiritual Treasure Collected from the World”, “Brief instructive words” and others. Three days in advance he predicted his death. He was buried in a specially constructed crypt under the altar of the cathedral church of the Zadonsk Monastery. In 1846, the relics of St. Tikhon were found incorrupt and in the same position and form as the relics of St. saints of Kiev-Pechersk. In 1861, their grand opening took place. Now they rest in the Cathedral of the Virgin Mary. During his lifetime, St. Tikhon received from the Lord the gifts of clairvoyance, healing and miracle-working. After his death, people served requiem services at the tomb of the saint and, by their faith, received healing. The cases of healings following the discovery and transfer of the relics of St. Tikhon were incalculable. In 1825–1826 Metropolitan Evgeniy (Bolkhovitinov) published the complete collected works of St. Tikhon in 15 volumes, which were subsequently reprinted more than once. Memory 13 August. – 70, 247, 248. Tolstoy Alexander Petrovich, Count - Adjutant General, Chief Prosecutor of the Holy Synod, member of the State Council. January 28, 1801 † June 21, 1873. Descended from the family of the Georgian king Vakhtang VI. In 1817 he entered military service. In 1824–1826 was on an expedition to survey the shores of the Caspian and Aral seas. In 1826 he was appointed to the College of Foreign Affairs and assigned to the embassy in Paris. In 1827 he was sent to Constantinople for military topographical descriptions and for secret purposes. In 1828 he again entered military service, took part in the war with Turkey, and received awards for bravery. In 1829 he was granted the aide-de-camp, and in 1830 he left military service. With the rank of chamberlain, he was the first secretary of the mission in Turkey, then an official for special assignments in the Ministry of Internal Affairs. In 1834 he was promoted to full state councilor and appointed governor of Tver, where he served until 1837. In 1837–1840. was governor general in Odessa. After a conflict with Prince M.S. Vorontsov, the Governor-General of Novorossiysk and Bessarabia, he retired in 1840 and went abroad. He returned to service only in 1855. In 1856–1862 he was chief prosecutor of the Holy Synod, in 1862–1964. – Member of the State Council, 1864 – 1866. – Member of the Department of State Economics. In 1873 he traveled to Jerusalem and died on the way back in Geneva. Buried in Moscow. Count Tolstoy was in spiritual friendship with N.V. Gogol and was nourished by the Optina elders. Contemporaries noted in him natural kindness, a penchant for contemplative life and asceticism; it was reported that he secretly wore chains. N.P. Gilyarov-Platonov classified Tolstoy in the category of “Optina Christians” - people who long for Orthodox Christianity in Russia to be the realization of what we read in Isaac the Syrian, Barsanuphius, etc.” – 196. Thalassius - venerable, † about 660. He was a presbyter and abbot of a monastery in the Libyan desert near the city of Carthage. He led an ascetic life and studied the Holy Scriptures. In the Greek text of the “Soulful Tale” about one dead man who was resurrected to repent of his sins, it is reported that the resurrected Carthaginian warrior was brought to the monk and told him about the ordeals he had seen. This miracle took place during the time of Exarch Nikita. St. Thalassius was the spiritual friend of St. Maximus the Confessor, who called him his mentor. He corresponded with him, and at his request, St. Maximus created the well-known “Questions to Thalassius.” He was a famous ascetic and teacher of asceticism; he wrote 400 sayings about love, abstinence and spiritual life, dedicated to Presbyter Paul. All of them, predominantly of a moral-ascetic and partly dogmatic nature, influenced the theological work of St. John of Damascus. Included in the Russian Philokalia. – 27, 121, 145, 146, 147, 171. Theognostus - reverend. There is no exact information about his life and exploits. Perhaps he was the interpreter from Alexandria who is mentioned in the 106th reading of the “Library” of Patriarch Photius. His chapters on the active and contemplative life and on the priesthood, dedicated to the “venerable fathers Lazarus and Varlaam,” are well known. They contain instructions in the field of ascetic experience and the duty of the priesthood. Entered the Russian Philokalia. – 212. Theodore the Studite - reverend. 759 † 826. Commemorated November 11. – 27, 115, 120, 144. Theodore - Saint of Edessa, † July 9, 848. Commemorated July 9. – 88, 90, 92. Theodore - schemamonk of Alexander-Svirsky. 1756 † April 5, 1822. Born in the city of Karachev, Oryol province, from a merchant rank. In his youth he went to the Ploshchanskaya Hermitage twice and once to the Beloberezhskaya Hermitage and each time was returned home by his mother. After a severe temptation, he went on pilgrimage to Kyiv, and from there to Moldova, to the Nyametsky monastery, under the leadership of Elder Sophrony. For some time he labored in the desert with the elders Onuphrius and Nicholas, then returned again to the Nyametsky monastery, where he accepted the schema. Subsequently, persecuted by human rumor, envy and slander, the elder lived in the Cholna Monastery, the Beloberezh Hermitage, the Novoyezersk Monastery, the Paleostrovskaya Hermitage, in the Valaam monastery with oo. Cleopas and Leonidas and, finally, in the Alexander-Svirsky Monastery, where he rested in the Lord. – 17, 29, 47, 69, 70, 116, 117. Theodosius - elder, archimandrite, rector of the Sophronium Hermitage in the Kursk diocese, † 1802. In the world, Theodore Maslov. Born in the city of Glukhov. He received his monastic upbringing in the Moldavian Polyanomerulsky monastery under the leadership of the elder schemamonk Vasily, after whose death he ruled this monastery for some time. Here he entered into a spiritual union with Elder Paisius Velichkovsky. In 1772 he was elected abbot of the Tisman monastery, but due to oppression the Turks were forced to move to Russia with all his brethren. In 1779 he was appointed builder of the Sophronium Hermitage, where he introduced the communal Athonite Rule. Under him, the monastery became a model and source of monasticism for other monasteries. The distinctive character traits of Elder Theodosius were severity and spiritual reasoning. – 16, 29, 268, 310. Theodosius - abbot, abbot of the Holy Trinity Lyutikov Monastery. February 1, 1824 † October 20, 1903. In the world, Feodor Afanasyevich Popov. Born in the village of Bolshoy Karai near the city of Balashov, Saratov province, in the family of a tax farmer. As a child, he performed asceticism, went on pilgrimage in Kyiv, and lived for two years in the Trinity-Sergius Lavra. In 1845 he entered Optina Pustyn to the elders Macarius and Ambrose. Then, for some time, due to family circumstances, he had to live in the world and serve, and then, after spending a short time in the Lebedyansky Monastery, he returned to Optina. After that, he lived in the Ploshchanskaya Hermitage, again in the world, and finally, in 1760, with the blessing of the Troekurovsky recluse Hilarion, he finally entered the Holy Trinity Lebedyansky Monastery. He lived there for 15 years, enduring many temptations, since the monastery was spiritually unsettled. He was tonsured a ryasophore without changing his name, on July 28, 1863 he was tonsured a monk, on July 15, 1864 he was ordained a hierodeacon, and on January 28, 1868 - a hieromonk. Moved to Optina Pustyn on April 19, 1875. From April 8, 1877. appointed rector of the Przemysl Trinity Lyutikov Monastery, and on April 23, 1879 approved as its builder. On March 31, 1885 he was elevated to the rank of abbot. Father Theodosius held the position of rector of the Lyutikov Monastery until February 10, 1894. He spent his last years (1894 - 1909) in retirement at the monastery of Optina Pustyn, where he wrote notes about his life. Literary processed by S.A. Nilus, they were included in his book “The Power of God and Human Weakness” (Sergiev Posad, 1908). According to the recollections of the Optina brethren, the distinctive features of Abbot Theodosius were extraordinary gentleness, humility and the rare gift of tender tears during the service, as well as the gift of foresight. Fr. Feodosia was in spiritual communion with Fr. Philaret Ploshchansky, Archimandrite of the Trinity Danilovsky Monastery in Pereyaslavl-Zalessky O. Gerasim and others. – 111, 112, 114. Theophan - Saint, Recluse of Vyshensky. January 10, 1815 † January 6, 1894. In the world Georgy Vasilyevich Govorov. Born in the village of Chernavskoye, Eletsk district, Oryol province, in the family of a priest. He studied at the Livensky Theological School, the Oryol Seminary, and the Kyiv Theological Academy. In 1841, he was tonsured a monk at the Kiev-Brotherly Monastery, and in the same year he was ordained a hierodeacon and hieromonk at the Kiev-Pechersk Lavra. He was the rector of the Kiev-Sophia Theological School, an inspector of the Novgorod Seminary and the St. Petersburg Academy. In 1847–1853 served in the Russian Spiritual Mission in Jerusalem, where he collected many patristic manuscripts and printed publications in Greek. For his work in the mission in 1853 he was elevated to the rank of archimandrite. Upon returning to Russia, he taught law at the St. Petersburg Academy in 1855–1856. was the rector of the Olonets Seminary. In 1856–1857 served as rector of the Embassy Church in Constantinople. In 1857–1859 was rector and professor of the St. Petersburg Academy. In 1859 Fr. Theophan was consecrated Bishop of Tambov and Shatsky in the Alexander Nevsky Lavra. Rev. Feofan served at the Tambov pulpit for four years and became famous as a wonderful preacher. The time of his reign was marked by both mournful events - unrest in the Diveyevo monastery, fires in the Tambov province - and joyful events - the beginning of the publication of the Tambov Diocesan Gazette, the discovery of the relics of St. Tikhon of Zadonsk. In 1860, Bishop Theophan’s book “Letters on Christian Life” was published, which aroused great interest in society. In 1863, Rev. Feofan was moved to the Vladimir See and stayed there for three years. During this time, his fame as a preacher was finally strengthened, the Epiphany Orthodox Brotherhood was founded to combat the schism, the Vladimir Diocesan Gazette began to be published, and a school for girls of clergy was opened. In 1866, Rev. Feofan filed a petition for his dismissal with the right to stay in the Vyshenskaya hermitage of the Tambov diocese. At first he was appointed its rector, but soon abandoned this position and began to lead an ascetic life in solitude, which lasted 28 years. For the first six years he did not completely retire. His main occupation at this time was prayer and worship; he willingly received visitors and even left the monastery. After Easter 1872, Rev. Theophan shut himself up in a separate wing, receiving only his confessor and his cell attendant, and communicating with the world only in writing. In one of the cells a church was built in the name of the Epiphany, in which the saint served daily in recent years. In addition to the constant prayer of Rev. Feofan was engaged in theological and scientific-literary works, he had an extensive library. In 1868, his main work was published - “The Path to Salvation. A Brief Essay on Asceticism,” which was based on lectures given at the St. Petersburg Academy, and the collection “On repentance, communion of the Holy Mysteries of Christ and the correction of life,” consisting of sermons delivered in the Tambov and Vladimir dioceses. In subsequent years, 10 more books based on the sermons were published. Many of Bishop Feofan’s works were published in the magazine “Home Conversation” - in particular “Letters on Spiritual Life”. Since 1872 The saint's works of an exegetical nature began to appear - interpretations of the epistles of the Apostle Paul, the 118th Psalm, presentation of the Gospels in sequential order, studies and translations of patristic works. From 1875 to 1890 The saint worked on compiling the Russian Philokalia. In 1877, a book in the form of letters “What is spiritual life and how to tune in to it” was published, outlining in a clear and simple form the paths to salvation, in 1885 - the book “Invisible Warfare” (translation of the work of Nikodim Svyatogor). The last, unfinished work of the saint was the collection “Monastic Rules”. Rev. Feofan conducted extensive correspondence - it subsequently amounted to 8 issues of his letters. Even in seclusion, the saint waged an energetic struggle with words against schismatics and new sects - Pashkovites, Stundists, followers of Leo Tolstoy. Rev. Feofan passionately supported Russia in spirit, was keenly interested in all foreign policy events (especially the Russian-Turkish war), and followed the development of theological thought. In short moments of rest, the saint occupied himself with icon painting, wood carving, turning and bookbinding, and playing the harmonium. In recent years he has been preparing to accept the schema. He died on the feast of the Epiphany, which he especially revered. He was buried in the Vladimir chapel of the Kazan Cathedral of the Vyshenskaya Hermitage. Rev. Theophan was distinguished by extreme non-covetousness, widespread charity, perfect fasting, the gift of godly advice and reasoning, and dispassion. Healings took place at his grave, and the deceased himself appeared to the suffering, comforting and healing them. Canonized in 1988. Commemorated January 10. – 63, 216, 228, 267. Feofan - archimandrite, abbot of the Kaluga Laurentian Monastery in 1786–1799. At first he ruled the monastery in the rank of abbot. In 1798 he was elevated to the rank of archimandrite by Plato, Metropolitan of Moscow and Kaluga. In 1799, when the monastery was converted into a bishop's house, Father Theophan remained in the Moscow diocese. First he ruled the Mozhaisk Luzhetsky Monastery, and then the Spaso-Androniev Monastery, which he restored and improved after the fire of 1812. – 8. Philaret - Holy Righteous, Merciful, † December 1, 792. Commemorated December 1. – 76, 154. Filaret – Holy Metropolitan of Moscow and Kolomna. December 26, 1782 † November 19, 1867. In the world Vasily Mikhailovich Drozdov. Born in the city of Kolomna, Moscow province. His father was a cathedral archpriest. He studied at the Kolomna and Trinity Lavra seminaries, in the latter upon graduation he taught Greek and Hebrew. Here his brilliant abilities as a preacher manifested themselves early. In 1808 he was tonsured a monk and ordained a hierodeacon. In 1809 he was summoned to St. Petersburg, appointed to the post of inspector of the St. Petersburg Theological Seminary and ordained a hieromonk. In the same year he was appointed rector of the Alexander Nevsky Theological School, in 1810 he was transferred to the Theological Academy. In 1811, for “distinction in preaching the word of God,” he was awarded the pectoral cross and elevated to the rank of archimandrite. In 1812, he was appointed rector of the St. Petersburg Academy, rector of the Novgorod Yuryev Monastery and made a present member of the St. Petersburg Ecclesiastical Consistory. In 1816 he was appointed rector of the Moscow Novospassky Monastery. Over the years, Fr. Filaret was awarded many signs of royal favor. In 1817 consecrated Bishop of Revel, vicar of the St. Petersburg diocese. In 1819 - Archbishop of Tver and member of the Holy Synod, in 1820 - Archbishop of Yaroslavl, from 1821 - Archbishop and from 1826 - Metropolitan of Moscow and Holy Trinity Sergius Lavra, Holy Archimandrite. Moscow diocese of the Most Reverend. Filaret ruled for almost half a century, and this was the most brilliant period in its history. Without the saint, not a single matter was decided, both in the Moscow diocese and in the Holy Synod, and in matters of higher administration. He tirelessly preached the word of God, looked after educational institutions, fought against schism, participated in the reunification of the Uniates with the Orthodox Church, worked on regulations for the poor of the clergy, courageously took care of his flock during the cholera epidemics of 1830–1831, 1848 and 1853–1854, conducted extensive charitable activities and extensive correspondence, cared for the purity of ancient church singing, reverently revered Elder Seraphim and published his life, followed contemporary literature (his poetic correspondence with A.S. Pushkin is widely known), and fully supported the elders of Optina Pustyn. Metropolitan Philaret’s whole life’s work was the translation of the Holy Scriptures into Russian, which began during the St. Petersburg period and saw the light of day after the death of the saint. His activities went beyond the borders of Russia and extended to the affairs of the Orthodox East. In 1885–1888 the multi-volume “Collection of opinions and reviews of Metropolitan Philaret on educational and church-state issues” was published, and in 1873–1885. five-volume edition of sermons “Works of Philaret, Metropolitan of Moscow and Kolomna.” In addition, the saint penned many more works, of which special mention should be made of the “Christian Catechism of the Orthodox Eastern Greek-Russian Church,” which was repeatedly republished with significant changes and in an abbreviated form. Of particular value are the letters of Metropolitan Philaret to various persons (for example, his correspondence with his confessor, the vicar of the Trinity-Sergius Lavra, Archimandrite Anthony, covers 4 volumes). Rev. Philaret was in spiritual communion with Rev. Innocent, the future Metropolitan of Moscow, Archimandrite Macarius, enlightener of Altai, Metropolitan Philaret of Kyiv, Viceroy of the Lavra Archimandrite Anthony, Optina elders Leo, Macarius and Ambrose. The personality of Metropolitan Philaret made a deep impression on his contemporaries. The saint was distinguished by a strong and sharp mind, extraordinary insight, wisdom, excellent memory, caution and tact, strong will and unshakable convictions. All the tireless activity of the saint was combined with his ascetic personal life. He was always characterized by strict fasting and fervent prayer. Rev. Filaret constantly sought solitude and for this purpose founded the Gethsemane monastery in the vicinity of the Trinity-Sergius Lavra, where he loved to visit, especially in the last years of his life. The Lord granted him the gifts of prophecy, insight, miracles, spiritual advice and reasoning, understanding and interpretation of Holy Scripture. Even during the life of the saint, healings took place through his prayers - of a paralyzed girl who had been mute for 13 years. There were many similar incidents after his death. The saint’s death itself, predicted to him by his late father who appeared in a dream, was also wonderful. He was buried in the southern aisle of the Holy Spiritual Church of the Lavra. In 1994, St. the relics of Metropolitan Philaret, and in the same year he was canonized. Memory 19 November. – 67, 68, 77, 83, 105, 118, 123, 124, 125, 128, 130, 131, 132, 133, 134, 135, 136, 139, 140, 142, 144, 146, 148, 149, 150, 153, 154, 155, 165, 172, 258, 266, 267, 281, 285, 295. Filaret is Metropolitan of Kyiv and Galicia. In the schema of Theodosius. April 17, 1779 † December 20, 1857. In the world Feodor Georgievich Amfitheatrov. Born into the family of a priest in the village of Vysokoye, Kromsky district, Oryol province. After graduating from the Sevsk Seminary, he was appointed there as a teacher, and subsequently was its inspector and rector. In 1798 he was tonsured a monk and ordained a hierodeacon, in 1799 a hieromonk, and in 1802 he was elevated to abbot and archimandrite. From 1804 to 1813 rector at Sevsk, Ufa and Tobolsk seminaries. In 1813 he was appointed rector of the Joseph Volokolamsk Monastery. He held the position of inspector at the St. Petersburg and then at the Moscow Theological Academies, in the latter from 1816 he was rector. In 1818 he was appointed rector of the Resurrection New Jerusalem Monastery. In 1819 he was consecrated Bishop of Kaluga and Borovsk. As a Kaluga bishop, he founded a monastery at Optina Pustyn in the name of the Prophet, Forerunner and Baptist of the Lord John. He subsequently occupied other departments (Ryazan, Kazan, Yaroslavl and Kyiv). Rev. Filaret maintained contact with Optina Pustyn throughout his life. He was in close spiritual friendship with Metropolitan Philaret of Moscow. In private life he was a strict ascetic. Since 1840 - in the secret schema. Through the prayers of Rev. Philaret performed many miracles during his life and after his death. – 68, 77, 130, 154, 156, 157, 276. Filaret is the abbot, rector of the Glinskaya Nativity of the Virgin Hermitage. 1777 † March 31, 1841. In the world, Foma Danilevsky, born in Ukraine. Knowing the rules and singing well, in his youth he served as canonarch and cell attendant for Elder Trifillius, rector of the Far Caves in Kyiv. After a miraculous recovery from illness through the prayers of the Kiev Pechersk saints, he sang in the choir of the Great Church in the Lavra. In 1802, he came to the Sophronie Hermitage to Archimandrite Theodosius, who in the same year tonsured him into the mantle. In 1803 he was ordained to the rank of hierodeacon, in 1806 - to the rank of hieromonk, with the assignment of obedience to the dean. In 1817 he was appointed builder of the Glinsk Hermitage, which he ruled until his death. Under him, the Athonite Rule was introduced into the monastery, the eldership with the revelation of thoughts (in which elders Vasily and Theodotus helped a lot), buildings were built according to a new plan, a nearby monastery was founded, and the staff of the brethren was increased. Father Philaret was in spiritual communion with Anthony, Archbishop of Voronezh, Philaret, Metropolitan of Moscow, blind Peter, Venerable. Seraphim of Sarov. In Moscow and St. Petersburg he waged a struggle against the mystical trend in the Russian Church and polemics in defense of monasticism. He compiled a description of the Glinsk hermitage, statutes for three convents, and rewrote many patristic and liturgical books. With constant practice, he received from God the gift of the incessant mind-heart Jesus Prayer. O. Filaret was honored during his lifetime with the appearance of the Mother of God. – 16, 29. Filaret – elder, Novospassky hieromonk. In the schema of Theodore. May 9, 1758 † August 27, 1842. In the world, Feodor Nikolaevich Pulyashkin. Born into the family of a merchant in the city of Vyazma, Smolensk province. At the age of thirteen he entered the Sarov Monastery, and then the Moscow Simonov Monastery. In 1785 he was tonsured a monk and ordained a hierodeacon. In 1788 he was moved to the Alexander Nevsky Monastery, and the following year he was ordained a hieromonk. In 1794 he was assigned to the hospital church of the Moscow Novospassky Monastery, in 1798 he was elected fraternal confessor, but the very next year he was dismissed from all positions due to illness and left on hospital pay. He spent several years in silence, then went out into open service to his neighbors. In 1826 he was tonsured in his cell into the schema with the name Theodora. He was buried in the tomb of the Novospassky Monastery under the altar of the Znamenskaya Church. Elder Philaret was in spiritual communion with Archimandrite Alexander of Arzamas, Schemamonk Afanasy (Zakharov), and Hieromonk Amphilochius of the Rostov Spaso-Yakovlevsky Monastery. Possessed highly spiritual gifts of wise counsel and insight. Elder Macarius, on his advice, moved from Ploshchanskaya to Optina Pustyn. – 37, 70, 118. Philotheus - Venerable Sinai. Beginning of the 9th century Monk and subsequently abbot of the Kupina monastery on Mount Sinai. Known for his works of an ascetic nature, he owns “40 chapters on sobriety”, “On vigilance and prayer” and other works, some of which were included in the Russian Philokalia. – 316. Philotheus is Bishop of Kostroma and Galich. 1808 † January 29, 1882. In the world Timofey Grigorievich Uspensky. Born in the village of Zakolyakine, Danilovsky district, Yaroslavl province. In 1832 he graduated from the Moscow Theological Academy and was tonsured a monk at the same time. From 1832 to 1842 was a bachelor of the Moscow and inspector of the St. Petersburg theological academies. From 1842 to 1849 served as rector of theological seminaries: Kharkov, Bethany and Moscow. In 1849 he was consecrated Bishop of Dmitrov, vicar of the Moscow diocese. From 1853 to 1857 was Bishop of Kostroma. In 1857 it was moved to the Tver diocese. In 1861 he was elevated to the rank of archbishop, and in 1876 he was appointed Metropolitan of Kyiv and Galicia with the title of Holy Archimandrite of the Kiev-Pechersk Lavra. According to contemporaries, the distinguishing feature of the Most Reverend. Philotheus had asceticism in the highest and strictest forms, not tempered by either illness or old age, and a special good character. – 169. Flavian - hieroschemamonk, treasurer of Optina Pustyn. March 24, 1823 † May 30, 1890. In the world, Feodosius Matveevich Malenkov (Little). Born in Orel, into a merchant family. In his youth, he attended pilgrimages in Kyiv, Sofronieva, Glinskaya and Optina Hermitages. Since 1844 - in the Optina monastery. Decided into the fraternity on August 18, 1849, ordained as a surplice on August 29, 1850, robed as a cassock on February 22, 1852, tonsured a monk on April 29, 1855, ordained a hierodeacon on June 14, 1858, and a hieromonk on August 29, 1862. obedience of sexton and sacristan, from October 23 1862 corrected the position of treasurer (approved in it on July 23, 1865). Father Flavian was constantly with the elders Macarius and Hilarion. B 1863 transferred from the monastery to the monastery. In 1890 he was tonsured into the schema. – 77, 188, 297. Flaviana is a nun of the Belevsky Holy Cross Monastery. In the world (in the ryassophore?) Anna. Cell attendant of Mother Makaria, later abbess. – 187. Photius - saint, Patriarch of Constantinople, † February 6, 886. From a young age he was raised by his parents in the truths of St. faith, in addition, he received an excellent secular education. His high development and piety gave him the opportunity to occupy the patriarchal throne, but St. Photius resolutely refused this honor, preferring humble monasticism. However, despite Photius's reluctance to accept the patriarchal rank, the council of bishops in 861 confirmed his election, carried out on the initiative of Emperor Michael III. St. Photius labored zealously in organizing the affairs of the Church. Its role in the spread of Christianity among the Slavs is especially important. On the occasion of the baptism of the Bulgarian prince Boris, he sent an archbishop and priests to Bulgaria for Christian education, and at the request of the Greek Emperor Michael and the Moravian prince Rostislav, he sent St. brothers Cyril and Methodius to spread the Christian faith there. Being a zealous defender of Orthodoxy, Patriarch Photius fought against the innovations of the Roman Church and the claims of Pope Nicholas I, for which in 867. has been removed from the link. After 10 years, he was again recognized as the legitimate Patriarch and again took his see. However, through the machinations of Pope John VIII and his successors, as well as Emperor Leo VI in 886, Photius was again removed from the patriarchal throne. He died in exile in 891. Numerous works remained after him. Memory 6 February. – 266. Tsitsurin is the head of the counting expedition desk in the treasury chamber of the city of Kursk. – 10. Churilin Dmitry Nikitich is a Kozelsky tradesman, a hired worker in Optina Pustyn. – 289, 290. Shevyrev Stepan Petrovich - professor at Moscow University, historian of Russian literature, critic, poet. October 18, 1806 † May 8, 1864. Born in Saratov, into an educated noble family. He graduated from the Moscow University Noble Boarding School, served in the archives of the State Collegium of Foreign Affairs, and participated in the circles of Raich and Venevitinov. In 1827–1829 together with M.P. Pogodin, he published the magazine “Moskovsky Vestnik”. In 1829–1832 lived in Italy as a teacher of the son of Princess Z.A. Volkonskaya. He was engaged in translations, wrote poetry and articles of a romantic direction. In 1834–1838 He read courses of lectures at Moscow University on the history of general literature, the Russian language and Russian literature (in 1845–1860, based on them, 4 volumes of “The History of Russian Literature” were published). In 1838, Shevyrev again went abroad, where he attended lectures by Western scientists, worked in libraries, and from where he brought back an even stronger dislike for the West. In the summer of 1847, he made a pilgrimage to the Kirillo-Belozersky Monastery and published the book “Journey to the Kirillo-Belozersky Monastery.” At the university, Shevyrev successively held the positions of senior professor of Russian literature, dean of the faculty of philosophy, and professor of the department of pedagogy. In 1851 he was elected an ordinary academician of the Imperial Academy of Sciences. For the anniversary of Moscow University (in 1855), he wrote its history and a biographical dictionary of professors. In 1857, as a result of a conflict with Count Bobrinsky, who insulted the Russian order (Shevyrev ardently stood up for Russia), he was dismissed from service and expelled from Moscow. In 1860 he went abroad. In 1861–1862 gave public lectures on Russian literature in Florence and Paris. Died in Paris. As a critic, Shevyrev often spoke out in defense of the Slavophiles and was friendly with Gogol. In 1840–1850, together with Kireyevsky, he actively participated in the patristic publications of Optina Pustyn. – 118, 119, 125. Juvenaly - Archbishop of Lithuania and Vilna. October 21, 1826 † April 12, 1904. In the world Ivan Andreevich Polovtsev. Born in the city of Oranienbaum, St. Petersburg province. He received his education at the Mikhailovsky Artillery Academy and served in the military. After a serious illness, he left service with the rank of second lieutenant of artillery and on March 15, 1847, he entered as a novice at the Baptist Skete of Optina Pustyn. On April 29, 1855 he was tonsured a monk, in 1856 he was ordained a hierodeacon, and on July 11, 1857 – a hieromonk. From October 22, 1857 to October 1861, he was a member of the Jerusalem Spiritual Mission together with Hieromonk Leonid (Kavelin). On October 10, 1861, he was appointed rector of the Glinskaya Mother of God Hermitage and elevated to the rank of abbot. From May 8, 1862 - rector of the Root Nativity of the Virgin Hermitage with elevation (August 15) to the rank of archimandrite. On December 21, 1867, he was transferred as governor to the Alexander Nevsky Lavra. On June 26, 1871, due to illness, he was retired to Optina Pustyn. On May 21, 1884 he was appointed governor of the Kiev Pechersk Lavra. On October 25, 1892, he was consecrated Bishop of Balakhninsky, vicar of the Nizhny Novgorod diocese. Since September 3, 1893 elevated to the rank of archbishop and appointed archbishop of Lithuania and Vilna. Since 1899 - honorary member of the Kazan Theological Academy. He died in the city of Vilna and was buried in the Holy Spirit Monastery. Very Reverend Juvenaly was distinguished by his piety from childhood. In his youth, his fellow artillerymen promised him a white hood as a mockery. In Optina Pustyn he labored under the leadership of Elder Macarius, being in unquestioning obedience to him. His main occupation was preparing for the printing of patristic literature; translated the book by Rev. from Modern Greek into Russian. Damascene. He was fluent in French, German and English, and having become a monk, he perfectly studied Greek, Latin and Syriac. Fr. Yuvenaly was connected by bonds of close spiritual friendship with Fr. Leonid (Kavelin), abbot Isaac (Antimonov), had a special affection for Elder Agapit (Belovidov), who, five or six years before his elevation to bishop in the Kiev-Pechersk Lavra, saw him (while still an archimandrite) shining in the bishop's sakkos and omophorion. Throughout his many years of service to the Church, he was a model of strong faith and piety, burning with love for the disadvantaged, the poor, widows and orphans. He was especially concerned about the education of youth. During his reign, the majestic Znamensky Cathedral was built in Vilna, and many other churches were built and repaired. Very Reverend Juvenaly owns the “Biography of the rector of the Kozelskaya Vvedenskaya Optina Hermitage, Archimandrite Moses.” – 100, 101, 102, 103, 113, 122, 123, 133, 134, 136, 158, 167, 171, 205, 294, 295, 297. Julia is a schema-nun of the Shamordinskaya Kazan Ambrosievskaya hermitage. In the world of Guryev. Author of memoirs about Elder Macarius. – 234. The wise guardian of Optina holiness (Archimandrite Agapit - author of the Biography of Elder Macarius) Optina Pustyn, one of the ancient monasteries of our Fatherland, is located in an amazingly beautiful place. But it was not the wondrous nature and miraculous shrines that attracted the monastery of numerous pilgrims, but its high spirituality, a whole galaxy of great elders, for before the beginning of the eldership, the small monastery in a deep forest on the previously unknown Zhizdra River did not stand out in any way. The grace-filled eldership, this ancient monastic work, was revived in the Optina monastery by the followers of the disciples of St. Paisius Velichkovsky. During its heyday, Optina was the center of the spiritual life of Orthodox Rus', a hospital for many lost and wounded souls. And the Optina eldership flourished for a whole century - from the twenties of the last century to the twenties of the present century - being passed on by succession from one spirit-bearing husband to another: the cell attendant or clerk of the elder often became an elder himself. However, the light of Optina Pustyn shone not only through the elders of the monastery, but also through its book works. Over eight decades of Optina book publishing, about two hundred books, brochures and leaflets (about one hundred titles) were published with a total circulation of up to half a million copies. What the fathers of the first centuries of Christianity spoke and wrote about came to life again - first in Optina and other monasteries, and then in different strata of Russian society. “All Russian monasticism,” emphasized Saint Ignatius Brianchaninov, “owes special gratitude to Optina Pustyn for the publication of many of the works of the holy fathers, the translation of Elder Paisius, which so accurately conveyed the thoughts of the fathers.” The patristic publications were continued with books about the Optina elders and abbots - Leo, Macarius, Moses, Anthony, Hilarion, Ambrose, Anatoly (Zertsalov), Isaac and Joseph - as well as collections of their letters and instructions. At the beginning of the century, the richest archives of Optina Pustyn attracted the attention of Sergei Alexandrovich Nilus, who became a writer of everyday life of the monastery. All his books essentially represent an extensive Optina epic. The “inexhaustible sea of ​​wonders” of the spiritual treasures of the Optina archives still conceals many precious pearls in its mysterious depths. One of these treasures, without a doubt, is the wonderful manuscript now being published - the complete biography of the Optina elder Hieroschemamonk Macarius. Prepared for printing by the Optina monks at the beginning of this century, it was never published and remained under wraps until 1989, when Metropolitan Pitirim of Volokolamsk and Yuryev handed over the manuscript to the reviving Optina. The manuscript is preserved in good condition and is a voluminous bound volume containing 416 numbered sheets. The first 25 sheets were typed on a typewriter in the old spelling, and the rest were sequentially rewritten in three different handwritings, very beautifully and neatly, with walnut ink, on large format notepaper. The compiler of the Biography remained unknown for some time. The Chronicle of the Optina Monastery Monastery for the years 1900–1916 helped to establish the authorship. On September 11, 1901, the skete chronicler monk Pavel (Plikhankov), the future elder Barsanuphius, wrote in it: “With the blessing of the head of the monastery, Fr. Joseph, the monk's novice, Fr. Paul collected materials to compile a new, more complete biography of the elder Fr. Macaria. The materials include: stories about the life of Fr. Macarius of some old-timers of the brethren of the monastery and monastery, contemporaries of the elder, as well as brothers and sisters of other monasteries with whom he had spiritual relations during his lifetime. Today all these materials were transferred to Fr. Archimandrite Agapit, who was blessed to compile a new biography of Fr. Macarius." Before the destruction of Optina Pustyn, these materials rested in the archives of the monastery, and are now stored as part of collection No. 214 of the Manuscripts Department of the Russian State Library. These include: Tales of the Elder of Optina Pustyn Macarius (Ivanov), collected by the skete commander Hieroschemamonk Anatoly (2nd half of the 19th century, cursive, 115 sheets; item 298); The Last Days of the Optina Elder Hieroschemamonk Macarius (2nd half of the 19th century, cursive, 11 sheets; items 299–1) - a brochure with this title became the first book published by the Optina Hermitage about the Elder Macarius (M., 1860); Memoirs of the Elder of Optina Pustyn, Hieroschemamonk Macarius (2nd half of the 19th century, cursive, 22 sheets; items 299–2); Memoirs of the Elder of Optina Pustyn, Hieroschemamonk Macarius (2nd half of the 19th century, cursive, 24 sheets; items 299–3); Tales of the nuns of the Belevsky Monastery Maria Dobrovolskaya, Cleopatra and Raphaila - about the elder Macarius of Optina (1900, cursive, 4 sheets; items 299–4); Inventory of materials for the biography of Elder Hieroschemamonk Macarius, collected in 1900 and 1901. Compiled on September 12, 1901 (cursive, 2 sheets; items 299–5). Compiled in the form of a table, at the end there is a signature: “Sinful novice of the Optina Skete Pavel.” The manuscript bears a stamp from the monastery library with the code: dep. 1, no. 491. It is not known exactly when exactly Archimandrite Agapit finished work on the manuscript and for what reasons it was not published. Perhaps the war and revolution prevented the book from being published. But one thing can be said with confidence: work on the Biography of Elder Macarius lasted at least a decade and a half. There is evidence of this in the Biography itself: for example, it mentions the restructuring of the leadership corps in the monastery under Abbot Barsanuphius in the summer of 1910; about Saint Joasaph of Belgorod, canonized in 1911, is said to be “not yet glorified at that time” (during the life of Elder Macarius); St. Petersburg is named Petrograd (it was renamed in August 1914, after Russia entered the First World War) 150. It is interesting that starting from the 253rd page and up to the last words of the Biography “The End, and to God be Glory and Thanks,” the book was written by the hand of Archimandrite Agapit himself - this is the same original handwriting in which the poem “The Evil Robber” (autograph of Father Agapit) was written. “Archimandrite Agapit is one of the most mysterious figures in the history of Optina,” wrote Nadezhda Aleksandrovna Pavlovich, the spiritual daughter of his close student, the Optina Elder Nektary. “He was exceptionally educated (in a worldly sense) and at the same time spiritually gifted.” Archimandrite Agapit, in the world Andrei Ivanovich Belovidov, was born in 1842 in the family of a clerk of the Lebedyan spiritual board. At the Tambov Theological Seminary, Andrei was elevated to the degree of student - this meant that he completed the full course of sciences that were taught there. After graduating from the seminary course, the 23-year-old theology student entered the monastery of Optina Pustyn as a novice on July 28, 1865. The choice of the monastery, apparently, was not accidental: Fr. Plato is Andrei’s uncle on his mother’s side. Hieromonk Platon, in the world Pavel Stepanovich Pokrovsky, before entering Optina, taught at the Lipetsk Theological School. He was a close friend of Alexander Mikhailovich Grenkov, the future Optina Elder Ambrose, and having settled in the monastery, he was placed in the same building with him and, while still a ryasophore novice, Elder Macarius was involved in translations of the patristic works. By the time his nephew arrived at the monastery, Fr. Plato had already worked fruitfully in the Optina book publishing: in 1862 - 1863, his own works “Reflections on the eternal bliss of the righteous while remembering the visions of St. Andrew, Christ for the Fool for the Fool” and “On the eternal torment of sinners” were published in Moscow; the adaptation of Fr. Plato from the 3rd part of the “Stone of Faith” by Metropolitan Stefan Yavorsky, “The Teaching of the Orthodox Eastern Catholic Church on Holy Fasts” and “The Teaching on Good Deeds Necessary for Eternal Salvation.” It is possible that the literary works of Father Plato also influenced the activity of his nephew, the future hagiographer. At the monastery, Brother Andrei became the disciple and clerk of the Monk Ambrose. His first obedience was correcting the choir - he was a canonarch in the Church of the Baptist. Then, on March 27, 1867, he was appointed skete librarian, and upon the departure of the refectory monk John Poboynin (the future Hieroschemamonk Jerome), who visited Optina during the reign of Elder Macarius, to Zadonsk, in May of the same year, he was appointed refectory. On March 28, 1868, novice Andrei was tonsured into the ryassophore, and on June 17, 1872, Saturday, in the monastery Church of the Baptist - into a mantle named Agapit, in honor of the Venerable Agapit the Confessor, Bishop of the Synod (February 18). On August 28, 1873, Monk Agapit was ordained to the rank of hierodeacon by Kaluga Bishop Gregory, who came to Optina, for whom the Monk Ambrose had special reverence: “smart and holy” - this was the elder’s constant response to this saint. After three years, on July 28, 1876, Bishop Gregory, who consecrated the church in the name of St. Hilarion the Great at the monastery hospital, ordained Hierodeacon Agapit to the rank of hieromonk. On August 1, 1881, Bishop Vladimir, deputy of the Kaluga See after the death of Archbishop Gregory, awarded Hieromonk Agapit with a loincloth. Three years later, on August 4, 1883, the Decree of the Holy Synod was issued on the appointment of Hieromonk Agapit as rector of the Likhvinsky Pokrovsky Good Monastery, and on September 26 he left the monastery 151. On March 18, 1886, Hieromonk Agapit was awarded a pectoral cross, and on April 13, 1890, he was elevated to the rank of abbot. A year and a half later, Abbot Agapit arrived at the Shamordino Kazan women’s community, where its founder, the Monk Ambrose, reposed, for the burial of his mentor - he would later mention this in the Biography of the deceased elder: “On Saturday, October 12, the rector of the Likhvinsky Pokrovsky Good Monastery, Abbot Agapit, arrived at the burial of the elder, having previously lived with him for a considerable time. in the Optina Skete, the cathedral served: a prayer service with an akathist before the miraculous Kazan Icon of the Mother of God, a Liturgy and a memorial service over the elder’s tomb. Then private funeral services continued all day and night again.” On Sunday, October 13, 1891, Fr. Agapit took part in the funeral service for the elder. On May 15, 1894, Abbot Agapit was “most mercifully awarded the badge of the Order of St. Anne, III degree,” and on September 30 of the same year he was transferred as abbot to the Meshchovsky St. George Monastery - to the place of Fr. Dositheus, who became rector of Optina Pustyn after the death of Schema-Archimandrite Isaac. On the Ascension of 1896, Abbot Agapit was promoted to archimandrite, and on September 19 of the same year, by Decree of the Kaluga Theological Consistory, he was appointed to correct the position of dean of half the monasteries of the Kaluga diocese. Archimandrite Agapit did not remain in this obedience for long: on October 24, 1897, by the decision of the Holy Synod, according to the petition, due to ill health, he was dismissed from the post of rector and, according to his desire, on November 4 of the same year, he was placed to live in Optina Pustyn. November 10 Fr. Agapit moved to the Optina monastery - there he was settled in the Clement Corps for retirement. The main occupation of Archimandrite Agapit in his native monastery was spiritual and literary works. He laid the foundation for them during the life of Elder Ambrose. Fr. Agapit, as he himself told about this in retirement, once “came to Fr. Ambrose and asked for advice: should he undertake the compilation of the biography of Elder Hilarion of Troyekurovsky, as the nuns asked him to do, or not? Elder Father Ambrose responded to this with a gentle smile: “Take it, take it, and learn how to write a biography.” And he himself smiles and smiles... As if he foresaw that the Lord would lead me to write his biography.” “The Biography in Bose of the deceased Troekurovsky recluse Hilarion Methodievich Fokin, the founder of the Mother of God Hilarionovsky Convent” (M., 1888), compiled by the future hagiographer of his spiritual father, was then recognized as the best and most complete life of the Troekurovsky elder, who three years before the birth of Fr. Agapita blessed the Monk Ambrose at Optina Pustyn. In 1898, a new work by Fr. was published in the magazine “Soulful Reading”. Agapita - biography of the Optina elder-rector Schema-Archimandrite Isaac. In 1899, “Essay on the life of the rector of Optina Pustyn, Archimandrite Isaac,” was published in Moscow as a separate book. Fr. Isaac took over the management of the monastery according to the behest of Elder Macarius - to be his successor to Archimandrite Moses - in 1862, three years before Fr. Agapita. Archimandrite Agapit also tried his hand at spiritual poetry. Exactly one year after returning to the monastery, he wrote the poem “The Evil Robber” - about the robber crucified on the shoulder of the Savior. It ended with monastic self-reproach with a repentant prayer to the Lord: Oh God, merciful God! Hear my cry, my zealous cry 152; So that I don’t fall in with him, With my high-hearted soul, The fierce dragon is under control. Subsequently Fr. Agapit sometimes re-read and corrected this never published poem - after the signature: “Fantasy A of Agapit” and the date: “Finished - November 10, 1898. Exactly the year of my arrival at the monastery from the Meshchovsky Monastery” there is a note: “The transfer was completed in December 1902.” Apparently, soon after Fr. Agapit settled in retirement in the Optina monastery, he was entrusted with compiling the biography of Elder Ambrose. The chronicle of the monastery reports: “1900 March 10. Friday. Fr. Archimandrite Agapit compiled a complete biography of the elder hieroschemamonk Fr. Ambrose. The manuscript was approved by His Grace Macarius, Bishop of Kaluga and Borovsk. The question of when and with what funds the manuscript will be printed has not yet been finally resolved. The material for compiling this biography was primarily the tales about the life of the elder of the monastery and skete brethren, which were collected and edited by one of the monastery brethren.” “1900 September 10. Sunday. The book was received at the monastery: The Life Description of the late Elder Hieroschemamonk Ambrose in Bose with his portrait and facsimile. The book was printed in Moscow at the Snegireva printing house in the amount of 1,900 copies. It was released from censorship on August 27 this year and was intended for the benefit of Optina Pustyn. The book is a complete biography of the elder, since it contains information that appeared in print, as well as handwritten and oral information about the life of the elder. The book was compiled by Archimandrite Agapit, who lives in retirement at the monastery.” These entries in the skete chronicle were made by the ryassophore monk Pavel (Plikhankov) - the future elder Barsanuphius. Apparently, he was “one of the brothers of the monastery,” collecting and editing materials, as he later did for the biography of Elder Macarius. Hieromonk Nektary (Tikhonov), also the future Elder of Optina, participated in the preparation of one chapter of the book about St. Ambrose. When Fr. Barsanuphius became the head of the monastery, he instructed Fr. Agapit to compile short biographies of all those buried in the skete cemetery 153. Nun Ambrosia (Oberucheva), the spiritual daughter of the Optina elders Anatoly (Potapov) and Nikon, writes in her memoirs that during her illness in the fall of 1928, the Optina monk Fr. Vincent brought her “the handwritten manuscript of Schema-Archimandrite Agapit,” which “contained brief, sometimes only a few lines, lives of all the brothers buried in the skete cemetery of Optina Hermitage, but in each life the main features of the ascetic life and death of this monk were expressed in a few words.” At the beginning of the twentieth century, Archimandrite Agapit worked on other publications. Thus, in 1906, his translation into modern Russian of the first Optina ascetic book, “The Life and Writings of the Moldavian Elder Paisius Velichkovsky” (M., 1847), was published. Interpretation of “Lord have mercy,” with which the Scriptures of Elder Paisius begin, Fr. Agapit, translating it into a modern dialect, subsequently published it in a separate sheet. Archimandrite Agapit also significantly revised and supplemented the “Biography of the Optina Elder Hieromonk Leonid (in the schema of Leo)” compiled by Hieromonk Clement (Zederholm) (M., 1876). In the Journal of the Meetings of the Council of the Elder Brotherhood of Optina Pustyn there is an entry dated July 28, 1915: “We heard: The rector’s proposal to discuss whether the Biography of the Elder Hieroschemamonk Leo, supplemented by Archimandrite Agapit, should be published in the 2nd edition. Decided: To publish the Biography of Elder Hieroschemamonk Leo.” The book entitled “The First Great Elder of Optina Hieromonk Leonid (in the schema Leo)” was published in 1917 in the Shamordino printing house. While living in retirement in the Predtechensky monastery, Archimandrite Agapit sometimes, together with the monastery leader O. Joseph, went to the monastery and monastery dachas, as mentioned in the monastery chronicle: “1900 July 13. Thursday. Yesterday the head of the hermitage, Fr. Joseph, together with Fr. Archimandrite Agapit, who has been living in the monastery in retirement (since the fall of 1897), went to the monastery dacha, and returned today.” “1901 July 7. Saturday. Yesterday evening Fr. Archimandrite Agapit, head of the hermitage Fr. Joseph, abbot Fr. Feodosia and hieromonks Fr. Venedikt and Fr. Daniel went to Shamordino, where on July 8 they are expecting Bishop Macarius to consecrate the church at the monastery dacha near the village of Rudneva.” Father Agapit also continued to serve the Liturgy, prayer services, memorial services and burials. Thus, on January 18, 1900, he held the funeral service for his devoted disciple Schemamonk Theodotus (Gerasimov), a tonsure monk at the Optina monastery, who accompanied his spiritual father in the Good and Meshchovsky monasteries; April 2, 1900, on Palm Sunday, in concelebration with Fr. Abbot Xenophon, monastery and skete hieromonks in the Kazan Cathedral conducted the funeral service for Archimandrite Dosifei, rector of Optina Pustyn and predecessor of Fr. Agapit at the Meshchovsky Monastery; On April 14, 1904, he served a memorial service for the abbess of the Shamordino Monastery, Abbess Euphrosyne, at the Baptist Church; On October 26, 1905, in the same monastery church, a prayer service was served for the granting of health to Fr. to the monastery commander Joseph. “1917 October 10. Memory of the blessed elders Leo and Ambrose. The service is held in the monastery. The Liturgy was performed by Fr. the monastery commander together with Fr. Adrian and Fr. Pior. At the memorial service, the cathedral of clergy was led by the venerable Fr. Archimandrite Agapit, student and scribe of the late Father Ambrose.” The chronicle of the monastery also notes the participation of Archimandrite Agapit in the services dedicated to the memory of Elder Macarius: “1906 January 19. Skete holiday of St. Macarius of Egypt. At 5 o'clock in the morning the blessing of water was performed. Before the Liturgy, a memorial service was served for the ever-memorable Optina Elder Hieroschemamonk Macarius. Both the requiem mass and the Liturgy and the prayer service that followed it were served to the celebrated saint by Father Archimandrite Agapit, who was in the monastery, co-served by Fr. hieromonks Barsanuphius and Nektarios with the monastery hierodeacons Fr. George and Father Anatoly of the skete.” “1916 September 7. Day of death (1860) of the elder Hierosch Macarius. The ceremonial service in the Makaryevsky chapel of the Predtechevsky Church was performed by the monastery leader, Father Abbot Theodosius of the Cathedral, and the venerable Father Archimandrite Agapit came out to the requiem service of the Cathedral.” In March 1904, the Kaluga Spiritual Consistory turned to the rector of Optina Pustyn, Hegumen Xenophon, with an order to take feedback from Archimandrite Agapit, “whether his physical strength will allow and whether there is a desire to be appointed to carry out pastoral service in infirmaries and hospitals in the theater of military operations.” But for this mission Fr. Agapit was already too weak. After several years of living in the monastery, he moved to live in the monastery hospital. Here is what the monastery chronicle says about this: “1907 December 31. In this year, Archim Agapit, who lived in the monastery in retirement, left the monastery brotherhood. Back in December 1906, Father Archimandrite, due to a leg illness, was placed in the monastery hospital for treatment; In view of the need to have medical benefits at hand, he found it more convenient to remain permanently in the hospital and vacated the cell that was occupied by him in the monastery.” During the Great Lent of 1907, the younger brother of the Optina elder Nikon, Ivan Mitrofanovich Belyaev, at that time a 16-year-old high school student who first came to Optina Pustyn, was lying in the monastery hospital. In his declining years, he remembered Fr. with great warmth. Agapite: “At that time my neighbors were the most loving and wise Fr. Archimandrite Agapit and the old, old blind hieroschemamonk Fr. Justin. Soon after arriving at the hospital, I was able to walk and stand, and I was given the sweet obedience to read out all the morning and evening rules to these fathers. I also brought them considerable comfort. They said a lot of good and instructive things to me. And although I don’t remember some of their words, they related to everything that I had to see and experience at that time. These were, in fact, my first mentors, whom I never forget to remember with all my love. Right there from the corridor (I lived on the second floor) there was a door to the choir of the hospital church in the name of St. Hilarion the Great. On Saturdays, Sundays and sometimes on other days there was a service there.” All the last elders of “old” Optina benefited from the spiritual guidance of Abba Agapit: Barsanuphius, Anatoly (Potapov), Nektary and Nikon. At the same time, being a contemporary and disciple of the Monk Ambrose, Archimandrite Agapit “in his old age” became, as it were, a connecting link between generations of the monastery. Thus, the youngest Optina elder, Hieromonk Nikon, in a conversation with his spiritual children, spoke about Elder Ambrose’s interpretation of the psalm words All the ways of the Lord are mercy and truth (Ps. 24:10), conveyed to him by Fr. Agapit: “According to the interpretation of Father Ambrose, which Father Agapit told me, these words mean that the ways of the Lord require two things from a person: mercy and truth. How should we understand this? Here's how: everyone who wants to follow the paths of the Lord immaculately must show all mercy and condescension towards their neighbors, even those who sin, and demand from themselves the fulfillment of all truth, all legal righteousness; In relation to ourselves, we must be unwashed judges, we must strictly correct all our actions according to the commandments of God’s law, and we must always be merciful and condescending towards our neighbors...” Archimandrite Agapit fulfilled this behest of the greatest of the Optina elders. The keeper of the Optina traditions became the bearer of the Optina spirit - the spirit of true monasticism, which is nothing other than perfect Christianity. Such pillars of piety, through a living confession of the faith of Christ, testified that holiness is not the lot of the elect, but a life ideal to which every Christian should strive according to the commandment of the Lord, who said: Sanctify yourselves and be holy, for holy am the Lord your God (Lev. 11:44). The last conciliarly elected Elder of Optina, Hieroschemamonk Nektary, went to Fr. Agapit confessed and consulted in the hospital and did nothing without his blessing. The spiritual daughter of Elder Nektarios, nun Natalia of the Belevsky Holy Cross Monastery, recalled: “Father went to confession at the monastery hospital with Archimandrite Agapit, and we sometimes accompanied him. He was weak, tired, and I remember one day they told him: “Father, if you took a stick, it would be easier for you to walk with a stick.” Father replied: “I don’t have a blessing for this yet.” By this he showed that even for such a small thing he asks for the blessing of his spiritual father, or Abba, the father of the archimandrite.” Another close student, Fr. Agapita was the last confessor of the Optina brethren, Hieromonk Dosifei (Chuchuryukin) - he also became the confessor of Father Nektary. The relationship between the mentor and his students was sometimes colored by the slight foolishness often found among ascetics. This is quite obvious from the memoirs of the Shamordin nun Lyubov, who, with the blessing of the elders, carried out obedience in the pharmacy at the Optina hospital: “Archimandrite Agapit was in retirement and lived in our hospital. Father Nektary confessed to him. And then one day he comes and says: “I came to the priest to confess.” I say: “He’s having lunch, wait.” I went out to see Fr. I tell Agapit, and he follows me. Father Agapit is sitting at the table, there was some food, he just took a spoon, but Father Nektary does not give it, he takes it away from him. They argued and argued, then Father Nektary gave it away. And once Father Nektary was in the hospital. O. Dositheus was delivering lunch. I brought everything to the priest, but forgot the spoon. I came, and the priest told me. - “Father, it means he forgot.” And Father Nektary sees that everything is there, but there is no spoon - he has eaten everything over the edge. O. Dosifey came to his senses, brought the spoon to the priest, and held it with both hands like this. - “Father, here’s a spoon for you.” He looks, and Father has already eaten everything. “Father, how can you be without a spoon?” - “And I thought that’s how you’re supposed to do it.” On March 12, 1912, after the transfer of Elder Barsanuphius to the Staro-Golutvin Monastery, the senior Optina brethren gathered to elect a monastery leader and a fraternal confessor. N.A. Pavlovich writes: “At first, the eldership was offered to Father Archimandrite Agapit, who lived in Optina in retirement. He was a man of extensive knowledge and high spirit, the author of the best biography of Elder Ambrose, but he resolutely shied away from the bishopric, which was more than once offered to him; he flatly refused to become an elder. He saved himself with only a few close disciples. One of them was Hieromonk Nektariy. When the brethren began to ask him to show them someone worthy, he named Fr. Nectaria." Indeed, in the “most humble report” of the rector of Kozelskaya Vvedenskaya Optina Hermitage, Archimandrite Xenophon, to the Most Reverend Alexander, Bishop of Kaluga and Borovsk, it was said: “The elder brethren asked Archimandrite Agapit, who lived in retirement in the desert, to take the position of monastery leader and fraternal confessor, who, due to his advanced years, refused this offer. In view of the failure to receive a final answer from him, Hieromonk Nektary, 59 years old, living in the monastery since 1873, was appointed temporarily acting as the monastery and fraternal confessor on the advice of the elder brethren; a man of virtuous life, distinguished by meekness and humility.” According to the testimony of Elder Nektarios, Archimandrite Agapit, seeing the terrible events to come and the future destruction of the monastery, decided that he would not be able to endure such severe grief. Five years later Fr. Agapit also predicted the closure of the Shamorda convent founded by the Monk Ambrose to Alexandra Dmitrievna Oberucheva, the future nun Ambrosia (at Holy Week of 1916, he blessed Alexandra Dmitrievna to go as a front-line doctor to where her brother fought). Mother Ambrosia wrote: “This significant day for me, June 12, 1917 (Onuphrius the Great, Peter of Athos, John, Andrei, Iraklemon, Theophilos, Arseny Konevsky, St. Anna of Kashin, St. Onuphrius of Male; Onuphrius and Auxentius of Vologda, Vassian and Jonah of Pertomin, Stephen of Komel) - forever remained in my memory. Father o. Anatoly blessed me with the image of “Prayer for the Cup” and said: “I bless you to serve for the benefit of the monastery,” and added: “You can write every week.” He blessed me with his rosary. And he sent Fr. Agapit, who was already very weak and was in the hospital; there was a separate cell for him; all the elders and monks treated this elder, who lived in Optina in retirement, with special reverence. He was still on his feet, kindly received me and, when asked to bless me at the Shamordino monastery, said: “Well, stay, stay, I bless you, but the monasteries are closing” (most then had the hope that such a time would soon pass, and therefore these words fell like a stone on my heart). And the priest continued: “The monasteries will all disperse, there will only be enough bread for two months... And the men’s too, but it’s not our turn yet...” - “Pray, father, that my life will be spiritually settled.” - “You too pray and humble yourself.” - “I live in vanity.” - “If you are with yourself, your thoughts will go away. And a good deed for your neighbor replaces prayer. I bless you, stay, stay..." In the fall of 1917, Optina was visited by Sergei Alekseevich Sidorov, the future new martyr Archpriest Sergius (shot on September 27, 1937, on the Exaltation of the Holy Cross). His notes about Optina Pustyn end with a description of his meeting with Archimandrite Agapit: “My memories of Optina Pustyn would be incomplete if I did not describe my meeting with Archimandrite Agapit, the best friend and first biographer of Elder Ambrose. The biographies of the Optina ascetics, written by their disciples, are distinguished by their particular spiritual brightness. Kliment Zederholm and Leonid Kavelin managed not only to convey the spirit of the teachings of their great elders. They preserved the sounds of their speech in their writings, they outlined their appearance and made them venerate the Optina elders not only as wise men, but as saints filled with love for sinners. Among the biographies of elders, the first place is undoubtedly the biography of Elder Ambrose, written by Archimandrite Agapit. Unfortunately, quickly sold out, this biography of Father Ambrose has long become a bibliographic rarity and many lovers of spiritual reading do not even suspect the existence of such a work. Sergei Nikolaevich Durylin, wanting to purchase this book, went to its author, the archimandrite, and took me with him. This was at the end of September 1917. The archimandrite lived in the monastery hospital, occupying a separate room there. The Optina hospital and its environment made an unusually bright impression on me. The cleanliness and shine of the white walls and floors, the huge windows illuminated by the fresh September sun, and most importantly, the abundance of flowers from the monastery’s famous greenhouse built by Elder Macarius - all this made the hospital look like a peaceful haven of rest, and not a house of sorrow. The friendly faces of the monastic doctors and orderlies added even more joy and peace. One of the doctors, Father P., who graduated from Moscow University, kindly took us to the archimandrite. A white old man with long gray curls, dressed in a white cassock, with a small silver beard, leaning on a white crutch came out to meet us. It was Father Agapit. Durylin identified himself, and he invited us into his room. His small room with a bed and a table was especially bright and surrounded by flowers. In the corner stood the image of the Queen of Heaven, with a large lamp burning and several pots of blooming hyacinths and daffodils, of which Father Archimandrite was an extreme lover. The conversation was about Father Ambrose and his foresight. That they were predicted to have a great tribulation in the first decades of the 20th century. Father Archimandrite spoke quietly and with difficulty due to his advanced age; he was about ninety years old. He did not have a biography of Elder Ambrose, but he promised Sergei Nikolaevich to get it in the near future from one of his spiritual children. We stayed with Father Archimandrite for about an hour and, not wanting to bother him, said goodbye to him. Sergei Nikolaevich visited the archimandrite’s father again a few days later and found him in bed; he then fell ill with his fatal illness, pneumonia, having caught a cold at the all-night vigil in the Vvedenskaya Church. The archimandrite's father bequeathed his book to Sergei Nikolaevich, and after his death he received it. This is the little that the memory of my stay in Optina Pustyn left me. But besides the faces of the images, the beautiful nature, besides the sounds of bells and chants, inexplicable bright reflections of her shrine remained in my soul. In moments of bewilderment and sorrow, in moments of melancholy and grief, I always listen to this light of the great monastery, and it becomes easier for me to walk along the difficult path of life.” The inner spiritual life of Archimandrite Agapit was deeply hidden from those around him. The height of prayer he reached is eloquently evidenced by the episode with his rosary, recorded by N.A. Pavlovich: “The nurse Dunechka, who looked after him in the hospital, spoke charmingly about Elder Agapit. One day she quietly removed his rosary from the bedpost, where it always hung, and took it with her to the church. “That’s it,” he thinks, “I’ll pray according to his rosary!” Elder Agapit seemed not to notice how she took the rosary. Dunechka stands in the church, tries to pray with his rosary, and makes her fall asleep. She has never wanted to sleep like that in her life - she falls asleep standing up and that’s it. Then she saw that something was wrong, she repented and took the rosary back. She wants to quietly hang them in place, but Elder Agapit opened his eyes, looks at her and laughs: “Open my box.” Dunya opened it. “Here, take some rosary beads there. Those ones are light, but these ones of mine are too heavy for you.” One involuntarily recalls an episode in one of the favorite Optina books about the Jesus Prayer - “The Candid Stories of a Wanderer to His Spiritual Father”: the elder’s holiness was transferred to his rosary, and when the wanderer waved them away from the wolf, he was saved from being torn to pieces by a predatory wild beast 154 . In the last years of his earthly life, Fr. Agapit sometimes fell into a kind of dementia, although in the gaps he retained both insight and spiritual height. Elder Nektarios said that his illness was tolerated for refusing public service. The heavenly patron of Archimandrite Agapit, the Monk Agapit the Confessor, was against his wishes ordained to the rank of presbyter by the bishop of the city of Synada. That bishop soon died, and then, by the election of the clergy and people, Saint Agapit was installed in his place, who, upon accepting the priesthood, was awarded by the Lord the gift of prophetic insight. O. Nektary himself did not want to leave the semi-seclusion - he also foresaw the defeat of Optina and all the subsequent suffering - therefore he accepted the feat of eldership only when it was demanded of him “for obedience.” Two years before his election as an elder, Fr. In a mysterious dream, Nectarius saw a huge field on which “a terrible battle took place between a countless horde of apostates and a small army of Christians.” And it shall come to pass in the last days, saith God, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy; and your young men will see visions, and your old men will dream dreams (Acts 2:17). Fr. Nektariy told Sergei Aleksandrovich Nilus about his prophetic dream in the Optina hospital, and the beginning of the story coincided with the arrival of Fr. Agapita. In a diary entry dated March 17, 1910, S.A. Nilus touchingly describes the conversation between the two blessed elders: “Today I went to our Optina hospital to visit our sick friend, Father N. It’s already been the 4th day since he was brought from the monastery and placed in the very cell in which Fr. had just died. Feodosius. To my great joy, I found my father on the road to recovery. Father N greeted me with the message that he had been troubled all night by a terrible dream, which he had seen with extraordinary clarity. - What did you see? – I asked with special interest, knowing the spiritual height of our priest. – I saw a revolution in Russia, a terrible rebellion. Further narration was interrupted by the appearance of a hospital monk-paramedic who came to measure the patient’s temperature. To my great joy, the temperature turned out to be normal. After the paramedic left, I had the opportunity to witness a touching and unforgettable scene. Before we had time to turn to the interrupted narrative, one of the most respected Optina elders, who was living in the hospital in retirement, entered after praying. I look: the old man has something in his hands, something in store, like “consolation” for the sick person... After a mutual greeting, the ascended old man opened his pen, and in her palm, on a clean piece of paper, were three figured marmalades. The old man, with an incomparably sweet smile on his childishly clear face, began to sedately remove one marmalade after another from the piece of paper and present them one by one to our friend, saying: - Here you are, Father N, as you please see, little little paw. I’m just sorry that we didn’t have time to shake the snow off his soles. And the snowball on the marmalade shoe is a few grains of granulated sugar. “And this,” the elder continued in the same spirit, “is a strawberry for you in the middle of winter!” And the “strawberry” passed from hand to hand in the same way. N Yu. - And this, excuse me, is just one slice of orange. And then both elders laughed with such an angelic, childish laughter that even tears welled up in my stupid eyes. Accepted by Fr. He was rich in these gifts, placed them carefully on the sleeping table and said: - And the bast shoe is yours, my father, see, you brought it to me as a souvenir! The Great Tsar, Peter, as you know, tried to understand everything with his intellect and personal experience: he worked as a carpenter, a carpenter, and worked at a forge; I finally got to the bast shoes - I decided to try to weave bast shoes myself. So he began to pick them, weaving, weaving, and then he took them and threw them aside, saying with displeasure: “It’s very busy,” he said, “it’s a busy and unprofitable business.” - So, my father, the Tsar wanted to weave bast shoes, but since it was not a royal business, he had to give it up. And both elders laughed again, laughed without words until they cried, and only the elder-donor, through his laughter, managed, no, no, and to insert a word: - Well, oh Ny! What an entertainer! and how does he know all this? And I have tears - drip, drip! You need to know, as I do, the depth of humility and spiritual intelligence of both holy elders in order to appreciate the success both for them and for me of these innocent jokes, this naive laughter - all this evangelical purity of heart, this childishness of the spirit in the flesh of the Angels, taking out those beholding the face of the Heavenly Father... Here it is, the great old Russia! Proud look of a foreigner, What shines through and secretly shines In your humble beauty 155..." When Archimandrite Agapit accepted the schema remains unknown - apparently, shortly before his death. He reposed in the Lord on February 23, 1922 - five days after he celebrated the day of the Angel as a monk for the 50th time - and was buried behind the altar of the Vvedensky Cathedral of Optina Hermitage. On the wooden cross there was an inscription: “Scheme-Archimandrite Agapit, in the world Andrei Ivanov Belovidov, from the clergy of the Tambov diocese.” “I worked a lot in the book publishing house of Optina Pustyn. I diligently applied myself to silence and prayer.” Unless you are converted and become like children, you will not enter the Kingdom of Heaven (Matthew 18:3) and Blessed are the poor in spirit, for of them is the Kingdom of Heaven (Matthew 5:3). Hieromartyr Tigrius the Presbyter, Venerable Tikhon of Kaluga, Schema-Archimandrite Moses of Optina 1. Archimandrite Agapit. Biography in God of the late Optina elder Hieroschemamonk Ambrose, in two parts. M., 1900, part 1, p. 14–16, 45–46, 50–51, 92–93; part 2, p. 138–139. Reprint. Holy Trinity Sergius Lavra, 1992. R. Bagdasarov. Brief information about the author. 2. Lives of the saints, presented in Russian according to the guidance of the Chetyih-Menya of St. Demetrius of Rostov. The month is February. M., 1905, p. 334–335. 3. Lives of Russian ascetics of piety of the 18th and 19th centuries. September. M., 1909, p. 529, 531, 593, 604. November. M., 1910, p. 76–77. 4. S. Nilus. On the banks of God's river. Notes of an Orthodox Christian. Sergiev Posad, 1916, p. 72–73, 98–99. 5. S. Nilus. On the banks of God's river. – Trinity Word, 1917, No. 387, 388, 389, p. 469--471. 6. S. Nilus. Great in small. Sergiev Posad, 1911, p. 17–22. 7. Sergei Alexandrovich Nilus (1862–1929). Biography. Comp. CM. Polovinkin. M., 1995, p. 26–29, 273. 8. Sergey Fomin. “More than gold and silver” (Publishing activity of Optina Pustyn). – Grad-Kitezh, 1992, No. 3(8), p. 8–9. 9. Ilya Basin. On the question of the origin of the fifth, sixth and seventh “Wanderer's Tales”. – Bulletin of the Russian Christian Movement, 1995, No. 171, p. 71–76. 10. Sermons and instructions of the Optina Elder Nikon. Publ. novice Evgeniy Lukyanov. – Literary studies, 1992, books five and six, p. 125. 11. Diary of the last elder of Optina Pustyn, Hieromonk Nikon (Belyaev). St. Petersburg, 1994, p. 212–213, 275–276. 12. > Elder Nectarius of Optina. – Orthodox Life (Jordanville), 1983, No. 11 (407), p. 12. 13. Memories of Elder Nektarios. - Nadezhda. Issue 15. Zurich – Mulhouse, p. 93–95, 144–145, 162. 14. The story of the nun Lyubov - In the collection of N.G. Chulkova "Flowers of Optina Pustyn". 1925. Typescript. Archive of Optina Pustyn. 15. N.G. Chulkova. Necropolis of Optina Pustyn. 1925. Typescript. Library of Optina Pustyn. 16. I.M. Belyaev. Memories. 1959. Manuscript. Family archive of T. I. Belyaeva. 17. Nun Ambrosia (Oberucheva). Sketches from the many years of life of an old woman, whom the Lord did not desert with His mercy, not justly, and who always considered herself happy, even in the midst of the most severe suffering. Book 2. 1914–1934 Typescript. Library of Optina Pustyn. 18. Conversations of Elder Schema-Archimandrite Barsanuphius. List of L.E. Mezhekova. Archive of Optina Pustyn. Conversation of July 17, 1912 19. Days of remembrance of the abbots and elders of O P. Archive of Optina Pustyn. 20. Mark (Lozinsky). Information about the last inhabitants of Optina Pustyn.> Manuscript. Archive of the Trinity-Sergius Lavra. 21. “Memory Net.” Chapter III. Monk Father Agapit. Typescript. Archive of Optina Pustyn. 22. Materials about Hieroschemamonk Nektaria. Typescript. Library of Optina Pustyn. 23. Notes of Archpriest Sergius Sidorov. M., 1989. Typescript. Published with the permission of the author’s daughter Vera Sergeevna Bobrinskaya. 24. “Brother Konstantin is blessed to record the wonderful cases of Optina Pustyn and the Forerunner Skete. 20th September 1862. Polygon and Ambrose." RGALI. F. 548, op. 1, units hr. 440, l. 12, 16 rev., 33 rev., 36 rev., 63 rev. 25. Ambrose (Grenkov), hieroschemamonk. Letters to Leonida (Frisel), treasurer of the Blachernae Spassky Monastery, Dmitrov district, Moscow province. 1874–1891. Stamp of the monastery library with the code: dep. 1, No. 469. OR RSL. F. 213, map. 55, units hr. 4, l. 88–88 vol. 26. Agapit, archimandrite. “The Evil Robber” is a poem. Draft version with author's corrections. 1898–1902. OR RSL. F. 213, map. 53, units hr. 14. 27. Chronicle of the Optina Hermitage monastery for 1900–1916. OR RSL. F. 214, unit. hr. 367. 28. “Chronicle of outstanding events of monastery life” for 1916 (from October) – 1918 (to June 4th) OR RSL. F. 214, unit. hr. 368. 29. Journal of meetings of the cathedral of the elder brethren of Kozelskaya Vvedenskaya Optina Pustyn and materials for them (No. 483). 1913–1918. OR RSL. F. 213, map. 3, units hr. 26, l. 34. 30. The matter of choosing: the monastery leader, treasurer, fraternal confessor and sacristan of the Kozelskaya Vvedenskaya Optina Hermitage (Nos. 438, 472). 1912. OR RSL. F. 213, map. 3, units hr. 23, l. 16, 18–19. 31. Formal lists of monastics and novices of the Kozelskaya Vvedenskaya Optina Hermitage. 1802–1889 OR RSL. F. 213, map. 1, units hr. 1. 32. Formal lists of monastics and novices of the Kozelskaya Vvedenskaya Optina Hermitage. 1890–1906 OR RSL. F. 213, map. 1, units hr. 3. 33. Formal list of monastics of Optina Pustyn and St. John the Baptist Skete, 1914. State Archives of the Kaluga Region. F. 903, op. 1, units hr. 339, l. 3–3 vol. 34. Decree of His Imperial Majesty the Autocrat of All Russia, from the Kaluga Spiritual Consistory. To the rector of Kozelskaya Vvedenskaya Optina Hermitage, Abbot Xenophon. State Archives of the Kaluga Region. F. 903, op. 1, units hr. 285, l. 49. Published according to the publication: “A warning to those who read the spiritual books of the Fathers and those who wish to undergo the mental Jesus Prayer.” From the instructions of the Optina elder Hieroschemamonk Macarius. Shamordino, 1913. This letter was published in the book “The Life and Writings of Elder Paisius Velichkovsky.” Ed. 1st. 1847, p. 265–267. The pages are indicated according to the Slavic book of the works of St. Isaac the Syrian first edition. So in the Russian translation. And in Slavic: “flow straight to your face.” It seems that the thought here is: “I rushed according to my intelligence...” In Slavic: “About words, corporeal and incorporeal.” Elder Macarius explained the word “about words” with the word “about understanding.” Not according to the simple custom of the so-called, but in obedience to those who are spiritual father with the cutting off of their will and reason. Contempt - contempt, neglect, disobedience, obstinacy. – Ed. A word to the monks in the book “Enraptured Classes” “Dangerous” in Slavic: “there is fierceness.” The preface to the Biography indicates one of the sources used in its compilation: “oral stories of the old-time Optina monks, who have now all passed on to eternal life.” The last contemporary of Elder Macarius lived to see the revolutionary upheavals. After. according to S.A.’s diary entry Nilus, “one of the fundamental pillars of Optina piety, Abbot Mark, the oldest of all Optina ascetics, completed the feat of his earthly life” (“On the Bank of God’s River”), there were three such “old-timer monks” left, as noted in the monastery chronicle: “1909 March 18. Hegumen Mark, who lived in retirement, died in the monastery, a very old man, a contemporary of the late Optina elder Hieroschemamonk Macarius. Such Optina old-timers, who were among the Optina brotherhood during the life of Fr. Macarius, there are currently three remaining, namely: Hieromonk Fr. Ioannikiy, who entered the monastery in 1859, and the monks: Father Theophanes - in 1857 and Father Anthony - in 1858 (according to data from the office of Father Optina rector) " The first of them to go to the Lord was Fr. Ioannikiy: "1912 November 8.St. Archangel Michael. The nomads went to Mon-Rye for a meal. on the occasion of the funeral of Hieroschemamonk Ioannikis, who died on November 5 from pneumonia. He served in the priesthood for 47 years.” Then. On February 16, 1915, Father Feofan reposed at the age of 82, and on April 19, 1917, Father Anthony, at the age of 85, reposed. Among those who remembered Elder Macarius. S.A. Nilus names schemamonk Nathanael (Zhurakovsky). died on October 14, 1917. The good monastery was connected with Optina by a poetic legend, which Elder Barsanuphius mentioned in conversations with his spiritual children. Once upon a time, in the forests surrounding Optina Pustyn, there lived three famous robbers: Opta and two brothers - Good and Fierce. Repenting of their atrocities, they changed and became monks, founding monasteries that were later named after them: Optin, Dobry and Lyutikov. In the Good Monastery on May 9, 1883, in the cell attendants of Fr. Agapit, with the blessing of St. Ambrose, received the monk of the Optina skete, Afanasy Menyaev. future hieromonk of the Lyutikov Monastery, Father Ambrose (died in Optina on November 5, 1903). He blessed S.A. Nilus on a trip to the holy righteous John of Kronstadt, after a meeting with whom the final conversion of the spiritual writer took place. Instead of the crossed out line: “Soften my hard-hearted disposition.” The head of the skete library, the cassock monk John Polevoy (future hieromonk Joseph), the clerk of Elder Barsanuphius, novice Nikolai Belyaev (future elder hieromonk Nikon), novice Alexander Avaev and some other skete novices took part in this work. It is worthy of attention what exactly Fr. Agapit was one of those two “scribes” (together with the monk Innocent) who in 1879 copied for Elder Ambrose “The Wanderer’s Tales” from a manuscript sent to the monk by the treasurer of the Spaso-Blachernae Monastery of the Moscow province, nun Leonid (Frisel) - this was the first appearance of the book in Optina Pustyn. There is an assumption that subsequently Fr. Agapit became the author of the teaching in the sixth (“additional”) story entitled “The Mystery of Salvation, Revealed by Unceasing Prayer” - the schema-monk, the main character of the story, who reads this completely independent text to his listeners (later even published separately), presents it as “a very intelligible notebook of a spiritual writer,” and in the note to “The Mystery of Salvation” it is noted: “From the author’s manuscript received by Fr. Ambrose from the Good Monastery." The modern archive of Optina Pustyn contains the manuscript of the fifth to seventh (the so-called “additional”) stories of the wanderer, discovered in 19S7 by E.A. Bulgakova in the Kozelsk apartment of the Optina hieromonk Raphael (Sheichenko) after his death. The manuscript contains such discrepancies with the known texts of the stories that indicate it was edited when first published in 1911. During the preparation of this article, it was established that this manuscript was rewritten by the hand of Fr. Agapita. At F.I. Tyutchev - “will not notice” and “in nakedness” (“These poor villages...”, 1855)