Том 1

The idea of ​​publishing this book received the full approval and blessing of our archpastors. In Bose, the deceased honorary chairman of the “Orthodox Brotherhood of Father John of Kronstadt” existing in Yugoslavia, 1 His Beatitude Anthony, Metropolitan of Kiev and Galicia, wrote: “Who in Russia did not know the great righteous man, man of prayer, miracle worker and prophet John of Kronstadt? Who has not seen the mercies of God manifested through the prayers of Father John?” The purpose of this book is to show humanity that Christianity has not weakened and does not require any evolution, but remains as powerful as it was in the first centuries. It would be a sin to allow the great deeds of God, revealed through Father John, to remain unknown to anyone and, with the death of the witnesses to these deeds, to sink into eternity. Respond, good people! Respond, all who honor the memory of dear Father John! Make your contribution to the printing of a book about him. Make this contribution as alms in memory of your benefactor, who with his mercy raised you from poverty, saved you from vice and despair, and with the power of his prayer healed those sentenced to death by doctors. And how many people he saved from despair and suicide with his creations, of which his book “My Life in Christ” is read not only by the Orthodox, but also by all peoples speaking Russian and English, in all five parts of the world 2! Truly, his message went out into the whole earth, and his words went out to the ends of the world. “Remember your teachers who spoke the word of God to you, 4,” says the holy Apostle Paul. May the memory of our mentor and benefactor, Father John of Kronstadt, rise in our hearts with renewed vigor, through whose prayers the Lord still performs miracles, and may he unite us all in publishing a book about him and in fervent prayer to the Almighty to bestow upon us. To the Motherland of our Russia and the Church of its speedy deliverance from the power of the Antichrist. It has been noted many times that the great miracle worker does not remain in debt to those who honor his memory. Honorary Chairman of the Brotherhood Anthony, Metropolitan of Kiev and Galicia.” The current High Hierarch of the Russian Church Abroad, His Eminence Metropolitan Anastassy said: “Completely joining with what was said in Bose by the late Metropolitan Anthony, for my part I recognize the publication of the prepared biography of the ever-memorable Father John of Kronstadt as extremely useful for the spiritual edification of believers and for the glory of the Russian Church and I invoke God’s blessing on all who will contribute to the implementation of this holy work” 5 . The Archpastor of the Don Army, His Eminence Archbishop Hermogenes, also calls on God's blessing for everyone who will help print the book about the great wonderworker, and points out that Father John showed special attention to the Cossacks, sending as a blessing the precious miraculous Cross, located in the Starocherkassk Efremov Convent 6. Father John also praised the Cossacks’ loyalty to the Throne and the Fatherland. His Eminence Seraphim, Archbishop of Bogucharsky, said to the author of this book: “Print, print the book as soon as possible, and don’t forget to print my story about how Father John blessed me” 7 . Likewise, the Right Reverend John, Bishop of Shanghai, having read this book in manuscript before leaving for Shanghai, recognized its publication as an extremely important matter and asked that it be translated into Serbian. A profound scientist, Belgrade archpriest, academician Father John Sokal, having read the book, wrote to its author: “Such a book is especially desirable and necessary; let people know that even in the hard times we are experiencing, miracles continue to happen and the power of Divine Providence continues to manifest itself; it will bring people closer to the Lord and inspire them to the feat of Christian faith and piety.” “Let us devote ourselves entirely to serving our neighbors, And the memory of the shepherd will be honored.” Abbess of the Leushinsky Monastery Taisiya. Dear brothers and sisters in Christ, who told me the cases of manifestation of God’s power through Father John Ilyich Sergiev of Kronstadt described in this book, I turn to you with the most respectful request to forgive me if in your stories I conveyed I did not accurately describe the details of the situation, place, time of one or another of the described cases; many of them were conveyed by me from your words from memory, while I tried to accurately tell mainly the very fact of the manifestation of one or another power of God through Father John, such as for example: his miracles, healings, clairvoyance, predictions, etc. At the same time, I earnestly ask you to inform the address of the chairman of the Brotherhood, Father John of Kronstadt Ilyashevich: Yugoslavia, Belgrade, st. Georges Clemenceau, 44 - your comments, corrections and additions to this or that case I described, so that I can write about them more accurately in the next edition of this book. This book contains a collection of materials for the upcoming glorification of the greatest saint of God, wonderworker, prophet and teacher of the Church, Father John of Kronstadt. The book is divided into three sections: in I there is a biography of Father John; II contains previously unpublished cases of various manifestations of the power of God through him - healings, clairvoyance and other miracles; in III - especially important thoughts of Father John about the Church, his conversations with pastors, formidable denunciations of the Russian people and prophecies about the fate of Russia 8. I, the author of the book, am not a sectarian Johannite 9, but a person of the Chief Prosecutor's Supervision of the Governing Senate of the Russian Empire. At the same time, in St. Petersburg, I was a member of the board and secretary of the “Society in Memory of Father John of Kronstadt” 10 that existed in Russia. I met Father John 50 years ago, while still a student at the Imperial School of Law. From that time on, I tried to attend Father John’s services in various churches in St. Petersburg and in St. Andrew’s Cathedral in Kronstadt. For the last 20 years of Father John’s life, I carefully followed his miracles, other manifestations of the power of the Holy Spirit through him, his sermons and, in general, everything that concerned Father John. He blessed me with extraordinary mercy, which he begged me from God with a short prayer, so I am a particularly ardent zealot of his memory. For 50 years I have been collecting information about Father John, both during his life and after his blessed death, and I continue to collect to this day. I, the author of the book, wrote all this so that readers could have complete confidence in what was written. When I was a boy, I asked my mother: “Why are there no miracles in our time, as there were in the first centuries of Christianity?” My mother was a believer and pious, but she could not give me a satisfactory answer to this question. Soon after this, when I began to enter adolescence, rumors began to spread in St. Petersburg about healings through the prayers of the archpriest of the Kronstadt St. Andrew's Cathedral, Father John Ilyich Sergiev. This rumor spread so quickly that soon everyone knew Father John of Kronstadt, through whose prayers the most hopeless patients were healed and whose insight made people who met him tremble. The most varied manifestations of the power of the Holy Spirit through Father John became so miraculous and numerous, and his writings were so inspired by God, that his fame quickly spread throughout Russia and spread beyond its borders, especially to England, the North American United States and the most remote corners of Asia. Now I understand that the miracles stopped because there was no person in the world worthy of the All-Holy Trinity inhabiting him and working miracles through him, and as soon as such a person was found, the miracles resumed, and resumed with extraordinary power. At the age of 18, I first went to Kronstadt to visit Father John. There I turned to his psalm-reader, to whom I gave 10 rubles, and he led me to the altar of the right aisle of St. Andrew's Cathedral, where I was waiting for Father John. Father John actually entered this altar, but when he saw me, he treated me harshly, gave me several instructions and ordered me to leave the altar. When I was already an adult, Father John repeatedly visited my parents 11 where he served prayer services. For my part, I also often went to Kronstadt to visit Father John with members of my family and with my friends Archpriests Gronsky and Prudnikov, also a perspicacious elder and man of prayer, much loved by Father John and a former lieutenant in the Black Sea Fleet during the Turkish War. We stayed in the House of Diligence, built by Father John, and went to early mass, and I constantly stood at the altar. After mass we went to visit Father John, and he treated us to tea. Very often I saw Father John in the courtyard of the Leushinsky convent on Basseynaya Street in Petrograd, built with his blessing 12 . Father John loved to serve in the St. John the Theological Church of this metochion and often came there. I lived two blocks from this church, and my friend, Gronsky, (first a deacon, then a priest and, finally, an archpriest and rector of this church), knowing my love for Father John, ran to me to say: “Tomorrow Father is serving, come!” 13 During the life of Father John, I repeatedly received the great mercies of God through his prayers. And after his death, I received these graces through prayers at his tomb. When the opportunity to pray at the tomb of Father John 14 ceased, I began to pray to him everywhere and everywhere, continuing to receive the great mercies of God, and I feel quite clearly his personal guidance of me in glorifying God in him. The wonderful and varied manifestations of the great power of God through Father John during the 53 years of his priestly service to God and suffering humanity are so numerous that it can be said without exaggeration that in every third Russian family they will tell you some case of miraculous help or insight of Father John. Although Serbia was sheltered mainly by residents of the southern part of Russia, who had not visited Father John in Kronstadt, nevertheless, even here I was told many amazing manifestations of the power of the Holy Spirit through Father John. When I sent out a circular about the printing of this book, I received from all over the universe a lot of very valuable information about Father John, for which I express my warm gratitude. “Father John of Kronstadt is the most significant phenomenon in the Russian Church of the late 19th and early 20th centuries,” begins the article entitled “Meeting with Father John of Kronstadt on the occasion of the centenary of his birth,” published in issue No. 1630 of the Vozrozhdenie newspaper, No. 15, dated November 18, 1929. Yes, Father John, undoubtedly, is the most significant phenomenon not only in the Russian Church, but also in the entire Orthodox Church, all the Slavs and all Christianity of our time. Therefore, it would be unforgivable if the contemporaries of Father John, who were living witnesses of the wondrous deeds of God manifested through him, did not take care to leave to humanity descriptions of the miraculous manifestations of the power of the Holy Spirit that they experienced or saw. Nothing affects people more than examples - be they good or bad. While the Russian people were brought up reading the Gospel, the Acts and Epistles of the Apostles and the Chetya-Menaion, then, even according to the testimony of foreign historians, the Russian people amazed with their piety. When the books “Lives of the Saints” were gradually replaced by novels, and mostly obscene ones, they brought up a generation without faith in God, without love for the fatherland, dissolute, depraved, without any principles, with a desire for power and money, with the conviction that only what is good is what is pleasant and profitable for me, and I don’t care about others, about the fatherland - a generation weak in spirit - weak-willed. What came of it? What happened is what we experienced and continue to experience. The Germans long ago realized that it was impossible to educate in this way, and in German schools the main subject was “Biographies of pious and great people.” Although Protestant Germans do not pray to saints, this item contained biographies of the apostles. Ecumenical great teachers, including Chrysostomos (John Chrysostom) and other saints, as well as Frederick the Great, Moltke, Bismarck, etc. What fruits did Germany get from such an upbringing - the easy defeat of France in 1871 16, incredible solidarity, unity and courage in the Great War 17, in which they won many individual victories and which ended not in their favor only thanks to Russia and the fact that in the end the whole world fought against them. The Lord God was pleased to concentrate in my hands a significant number of memories of Father John and stories about his benefactions, miracles, insight, prophecies and other amazing manifestations of the power of the Holy Spirit through him. In view of all that was stated, I considered it my moral duty to obey the inner voice of my conscience, which powerfully commanded me, without delay, to immediately take up the pen and, after praying, state everything that I know and have heard about Father John. It is good to keep the king’s secret, but it is glorious to reveal the works of God. Words of Archangel Raphael to Elder Tobit (Tov.12:11). Do not hide the word of God, but proclaim His wonders! Tuesday of Holy Week, at Vespers stichera. The Lord Jesus Christ Himself, when He healed a demoniac in whom there was a legion 18, and the healed one asked Him to be with Him, did not allow him, but said: Go home to your people and tell them what the Lord has done to you and how He has had mercy on you. And he went and began to preach in the Decapolis what Jesus had done to him; and everyone marveled 19. The enormous beneficial influence that reading the lives of saints had on people will undoubtedly have on the reader my present book, since it describes the life of the glorious saint of God, Father John, and tells many amazing miracles and his God-inspired thoughts. I am deeply convinced that reading this book will bring the greatest consolation and spiritual joy to believers, will turn those who are hesitant to the path of salvation, and will make completely unbelievers think: they will feel the fear of God in the recesses of their souls and in the end they will also come to God. Few people probably had the good fortune to read books about Father John published in Russia 20, and the younger generation did not have time to read them. In foreign countries, these books are a bibliographic rarity. Therefore, if God allows and blesses, I will devote the first section of this book of mine to the biography of Father John, based on the above-mentioned books, on what I have heard from other people and on my personal memories. Section I. Biography of Father John In the name of the Father and the Son and the Holy Spirit! Glory to the Holy Ones, Consubstantial, Life-giving and Indivisible Trinity, now and ever and unto ages of ages, amen. Glory to Your power, Lord! God is marvelous in His saints. Chapter 1. Childhood and school years of Father John In the Gospel of Luke 21 we read the prophecy of the Mother of God: His mercy throughout all generations is upon those who fear Him; He showed the strength of His arm; He scattered the proud in the thoughts of their hearts; He brought down the mighty from their thrones and exalted the humble; He filled those who were hungry with good things, and those who were rich he sent away empty-handed. This prophecy of the Mother of God was clearly justified in Father John. He was born in the Far North, in the poor village of Sura, Pinezhsky district, Arkhangelsk province. His father, Ilya Sergiev, was a poor psalm-reader of this village, in whose wooden church even the sacred vessels were made of tin. But his parents were very pious and pious people. And so these poor people gave birth to a weak child, whom, as it is written in his birth certificate, they hastened to baptize so that he would not die without Holy Baptism and whom God made the greatest luminary of the past and the beginning of this century and gave him the fullness of the Holy Spirit. God did not choose the noble and rich things of the world, but the noble, humble and meek 22 . Thus the prophecy of the Queen of Heaven was fulfilled. Father John was born 109 years ago, on October 19, 1829, and was named John in honor of Saint John of Rila, who labored in the Balkans, where his relics rest. The weak child quickly grew stronger and became a healthy boy. While going to school, he constantly stopped and prayed in front of the ancient church in the name of St. Nicholas the Wonderworker, built in the 17th century. When the boy was 6 years old, he once saw an Angel in the upper room, shining with heavenly light, and was very embarrassed, but the celestial told him that he was his Guardian Angel, always standing around him to protect, protect and save him from all danger, and would always protect him throughout his life. The boy Vanya constantly went to church with his father and fell in love with church services and liturgical books and became devout and pious. He was obedient to his parents and tried to act in everything in accordance with the will of God. Father John, who later became famous, repeatedly said that he derived all his piety from reading liturgical books. It is very characteristic that the fellow villagers of Father John, even in the boy Vanya, saw the light of the great man of prayer and in their troubles and needs they always asked him to pray for them. When the time came to study, the parents collected their last money and enrolled the boy Vanya in the Arkhangelsk parish school. Studying was difficult for him: he understood and remembered poorly. This circumstance extremely upset and embarrassed the good boy, since he realized how difficult his teaching was for his parents. The thought of his native home, of the poverty there, tormented him painfully, and it seems that at that time he learned to feel with particular pain the need of others, to ache for the poverty and misery of others; He dreamed most of all that when he grew up, he would bring his father and mother out of poverty and help everyone. Van developed a painful sensitivity to suffering. School wisdom turned out to be even more difficult for him than initial learning. There was no affectionate help from his mother around him, the teachers cared little about helping their students. School business was going badly. He worked all day and still did not have time. Therefore, driven by a fiery faith in God, he one day, going to bed, especially fervently prayed to God, asking the Lord to enlighten his mind to the understanding of the teaching. The meek and humble boy’s prayer of faith was heard, and the Lord abundantly poured out the gifts of the Holy Spirit on him. Here is what Father John himself writes about this: “...At night I loved to get up to pray. Everyone is sleeping... quietly. It’s not scary to pray, and I prayed most often that God would give me the light of reason to comfort my parents. And so, as I remember now, one day, it was already evening, everyone went to bed. I was the only one who couldn’t sleep; I still couldn’t understand anything from what had been said, I still couldn’t read well, I couldn’t understand or remember anything that was said. Such melancholy attacked me; I fell to my knees and began to pray fervently. I don’t know how long I stayed in this position, but suddenly it shook me all over. It was as if a curtain had fallen from my eyes, as if the mind in my head had opened, and the teacher of that day, his lesson, clearly appeared to me; I even remembered what he was talking about. And it became easy and joyful in my soul. I have never slept so peacefully as I did that night. It was just getting light, I jumped out of bed, grabbed the books and, oh happiness, I read much easier, I understand everything, and what I read, I not only understood everything, but even now I can tell it. I no longer sat in class the same way as before: I understood everything, everything remained in my memory. The teacher gave me an arithmetic problem, I solved it, and the teacher even praised me. In a word, in a short time I advanced so much that I was no longer the last student. The further I went, the better and better I did in the sciences, and at the end of the course I was one of the first to be transferred to the seminary” 23 . Needless to say, Vanya’s religious mood did not weaken at all during these school years: the impressions he received from his family were too strong. “Do you know,” said Father John in a conversation with Abbess Taisia, “what first of all marked the beginning of my conversion to God and, even in childhood, warmed my heart with love for Him? This is the Holy Gospel. My parent had the Gospel in Slavic-Russian; I loved reading this wonderful book when I came home on vacation, and its style and simplicity of speech were accessible to my childish understanding; I read and enjoyed it and found in this reading high and irreplaceable consolation. This Gospel was with me in the Theological School. I can say that the Gospel was my childhood companion, my mentor, guide and comforter, with whom I became close from an early age” 24 . Loneliness at school further raised and strengthened Vanya’s religious and prayerful mood: God was his only Comforter. From the parish school he moved to the seminary, from which he graduated first. For his brilliant successes, he was admitted to the St. Petersburg Theological Academy on public account. While he was at the Academy, his father died and his mother was left in extreme poverty. This circumstance greatly upset the loving son, and he began to look for income, which he succeeded in: he received correspondence, for which he earned 10 rubles a month. He sent this money to his beloved mother and was infinitely happy that he could help her. At the Academy, he devoted a lot of time to the thought of God and realized that he was preparing to fight the spirits of evil in high places, the rulers of the darkness of this age 25 - the devil and his angels. At first he thought about entering monasticism and going as a missionary to distant China, but then he became convinced that in the capital and its environs there was a lot of work for the true shepherd of the flock of Christ. Chapter 2. Father John - priest After graduating from the Academy, Ioann Ilyich Sergiev was offered the position of priest in the Kronstadt Cathedral in the name of the Holy Apostle Andrew the First-Called. The city and the first-class sea fortress of Kronstadt, which blocked access from the sea to Petrograd, are located on the island of Kotlin, twenty-five miles from the mouth of the Neva River. When Candidate of Theology John Ilyich Sergiev first entered St. Andrew's Cathedral, he was amazed that the internal appearance of the cathedral was well known to him, since it was the church that he had seen with extraordinary clarity in a dream in his youth 26. In this dream, he also saw that he entered the northern and exited the southern gates of the altar. Then he realized that God Himself had appointed him to serve as a priest in this church. He was ordained to the priesthood on December 12, 1855. Firmly deciding to serve God and suffering humanity with all his being, John Ilyich Sergiev persuaded his wife to remain virgins. Therefore, the words of the Revelation of the Holy Apostle John the Theologian (Apocalypse), ch. 14, art. 1–5: 1. And I looked, and behold, a Lamb stood on Mount Zion, and with Him an hundred and forty-four thousand, having the name of His Father written on their foreheads. 3. They sing, as it were, a new song before the throne and before the four living creatures and the elders; and no one could learn this song except these hundred and forty-four thousand who were redeemed from the earth. 4. These are the ones. who have not defiled themselves with their wives, for they are virgins; these are the ones who follow the Lamb wherever He goes. They are redeemed from among men, as the firstborn to God and to the Lamb, 5. and in their mouth there is no guile; they are blameless before the throne of God. After serving the first Liturgy in St. Andrew's Cathedral, Father John said the following opening remarks: “I am aware of the height of the rank and the responsibilities associated with it, I feel my weakness and unworthiness, but I trust in the grace and mercy of God, which heals the weak and replenishes the poor 27. I know what can make me more or less worthy of this rank and capable of passing this title: this is love for Christ and for you, my beloved brothers... Love is a great power; it makes the weak strong and the small great... This is the property of pure, evangelical love. May the Lord, who is loving towards everyone, give me a spark of this love, and may he ignite it in me with His Holy Spirit” 28. And the Lord Almighty gave His prophet John boundless love for God and people. From what follows it will be clear that Father John also had the gift of prophecy from the Holy Spirit. But I called him here a prophet in the sense of God’s messenger to a sinful world just before the very hour of hard times and the coming of the Antichrist in power. Revelation of St. John the Theologian, ch. 12, Art. 17: And the dragon was angry with the woman, and went to make war with the rest of her seed, who keep the commandments of God and have the testimony of Jesus Christ. Father John, undoubtedly, as will be clear from what follows, from the womb of his mother was intended by the Lord Almighty to show people that the Power of God has not weakened over the centuries, but can even in our time - materialism and unbelief - create great signs and wonders, as in the first centuries of Christianity, and to strengthen in God's chosen ones faith and strength of spirit to fight even to death with the devil and his angels. Revelation, ch. 12, Art. 11 and 12: 11. They overcame him by the blood of the Lamb and by the word of their testimony, and did not love their souls even to death. 12. So rejoice, O heavens and you who dwell in them! Woe to those who live on land and sea! because the devil has come down to you in great rage, knowing that he has little time left. Kronstadt, where Father John was appointed, was the place of administrative expulsion from the capital of vicious people (vagrants who do not remember kinship, etc.). These people huddled on the outskirts of the city in dugouts and shacks, wandered the streets, begged and drank. In addition, in Kronstadt there were a lot of unskilled people who worked in the port, since at that time sea ships could not reach St. Petersburg due to shallow waters, and goods from them were reloaded onto small ships, and then foreign ships were loaded with Russian goods. These laboring people and their families also huddled on the outskirts. The husbands drank, the wives and children lived in hopeless poverty, hunger and cold. And suddenly, by God’s command, in the midst of this darkness a bright ray of God’s love flashed; The newly ordained young priest of St. Andrew's Cathedral, Father John Ilyich Sergiev, began to visit these shacks and dugouts, and poor apartments. He consoled abandoned mothers, nursed their children while the mother did the laundry; helped with money; admonished and admonished drunkards; He distributed all his salary to the poor, and when there was no money left, he gave away his cassock and boots and returned home barefoot to the church house. At first, these callous, rude people did not understand the holy impulse of the good shepherd, looked askance at him and were even hostile. However, seeing his extraordinary kindness and material help, they gradually realized that God had sent them a loving friend, a benefactor. Father John's colleagues - the clergy of St. Andrew's Cathedral - said to his wife: “And yours came barefoot again today.” They didn’t like it, they didn’t understand the saint. And they began to work to ensure that Father John’s salary as a priest was given not to him, but to his wife. This request was respected. But the Lord Almighty was not pleased to leave His chosen one without the opportunity to do good to the poor. Father John received lessons in the Law of God at the Kronstadt Real School, and now he considered the payment for these lessons his property and distributed it to the poor. Chapter 3. The beginning of miracles But Father John provided more than just material assistance to suffering people; he admonished and exhorted morally fallen people, he prayed for the healing of the sick. Father John began his prayer for healing first with a prayer for the forgiveness of the sins of the sick person. If he was called to see a sick person at night, he would immediately quickly dress and go. He visited all sorts of sick people, not excluding the most acutely contagious ones. For such trips to the sick and for prayers for their healing, Father John not only did not demand or ask for anything, but did not even think about receiving any payment. He managed to believe the words of Christ, which, unfortunately, no one wants to believe; Tuna received, tuna gave 29, that is, you received the grace of the Holy Spirit freely, and give it freely. The grace of working miracles was not given to Father John immediately, but as a result of his many years of asceticism. One of the perspicacious disciples of Saint Seraphim of Sarov sent the righteous elder Paraskeva Kovrigina to serve the ascetic of God Father John, then still hidden from the world. At the special direction of God, through this righteous old woman, the glorification of Father John took place - the opening of the lamp of Christ for all of Russia 30 . An accurate record of Father John’s own story about his first miracle to his fellow priests in his conversations with them, published in Section III of this book, has been preserved 31 . And the prayers of Father John began to reach God, and the Lord, through the prayers of His saint, healed the sick, restored the hopeless, whose treatment the doctors refused. Chapter 4. The first House of Diligence in Russia 17 years of Father John’s stay in the priesthood and his service to suffering humanity passed, and he realized that no matter how much he distributed to the Kronstadt poor, this would not radically change the financial situation of this poor people. Therefore, the wisdom of God admonished Father John to build a House of Industriousness in Kronstadt, in which unemployed and idle people could earn themselves daily food, lodging for the night and some money. And Father John wrote two appeals in 1872 to his Kronstadt flock so that they would help him realize this great idea. These appeals were published in the newspaper “Kronstadt Bulletin” for 1872, Nos. 3 and 18. Here is the text of the first appeal: “Who doesn’t know the swarms of Kronstadt beggars - townspeople, women and children of different ages? Who has not seen that among the poor townspeople there are many young and healthy people, presenting very pitiful figures in their extremely dirty and tattered clothes, shaking at the threshold of churches or at benches and fences, waiting for alms from some benefactor? But does everyone figure out the real reason for so many poor people in Kronstadt? Probably, many either had no time to delve into the true cause of this evil, because everyone pursues their own everyday goals, their own pleasures, or many settled on the idea that poverty is an inevitable evil of all cities, not excluding, of course, villages. Many citizens probably did not have the opportunity to see the full picture of Kronstadt poverty - the picture was far from encouraging. So allow me, honorable citizens, to focus your high attention both on the real causes of poverty and on this picture of poverty. We all need this. How can we not know what is so close to us, what we live with, what constitutes, so to speak, the daily phase of our life, although often not entirely pleasant. There are many reasons for Kronstadt poverty and poverty, here are the main ones: poverty from birth, poverty from orphanhood, poverty from various disasters, for example, from fire, from theft, poverty from inability to work due to old age or illness, or disability, or young age, poverty from loss of place, poverty from laziness, poverty from addiction to intoxicating drinks, and in most cases - from lack of labor and from lack of means with which one could take up work: decent clothes, shoes, daily bread, tools or implements. But why are there especially many beggars in Kronstadt? This is also worth delving into. Do you want to make sure that there are many beggars in Kronstadt? Go out in the morning, around 9 or 10 o’clock, on Saturday, and you will see a lot of them in the Gostiny Dvor and along all the streets. On this day they collect alms, like on a collection day, on which they are given 1/4 kopeck, rarely a penny, and you will be convinced of the justice of what has been said. But that’s not all: how many sick people there are, old and young, who cannot go begging! To get acquainted with the number of Kronstadt beggars, it would be good to know their number! Would the Kronstadt public want to see an unattractive picture of the poverty of our beggars? You refuse to see her in advance, you turn your face away! Do not disdain, these are our members, these are our brothers, although unattractive in appearance. Here is this picture: imagine the damp basements of the houses of some streets, far sunk into the ground, in which our beggars are mainly housed; here 30, 40 and 50 people are accommodated in housing, sometimes like sardines in a barrel: here are old people and adults, and small children, here are babies sucking nipples, in dampness, in dirt, in stuffiness, in nakedness, and often in hunger. Anyone interested can check the truth of these words for himself. But why do I tire the imagination of readers accustomed to elegant surroundings with such a picture? Not, of course, so that the reader can only say: thank God that I was not born in poverty or do not live in poverty; thank God that I have capital - and I am provided for; thank God that I live in comfort and in all contentment; or: I make my contribution to the almshouse, to the shelter, I don’t care about these beggars. No, gentlemen, this matter concerns all residents of the city, both those living on wages and merchants, townspeople and others who have some kind of fortune. What's the matter? you ask. The point is for the entire Kronstadt society: spiritual, military, bureaucratic, commercial, middle-class - to form a guardianship or brotherhood under different churches, following the example of existing guardians and brotherhoods in some cities, including St. Petersburg, and with united forces take care of finding common housing, a workhouse and a vocational school for the poor. Do not be afraid, gentlemen, of the enormity of the undertaking; God will help a good deed, and where God is, everything will soon appear as if out of nothing. The city authorities, of course, will promote this and, if possible, will give up to the brotherhood one or two of the unnecessary government buildings, for example, the empty salt store opposite Kasatkin’s house or one of the empty buildings behind the ditch near the Summer Garden, since the brotherhood will contribute to the plans of the government itself to establish labor and contentment among the poor. A mind is good, but two are better; from the world a thread - a shirt for the poor; whoever can do what he can will help. If the city wanted to accept such a large number of poor philistines, then it, of course, must take upon itself the responsibility of keeping these idle people occupied with something, making them settled; otherwise, inevitable evil, theft and robbery, will emerge and increase, and peaceful citizens will not be safe everywhere and always. It's time to do something decisive about the Kronstadt bourgeoisie; or arrange a Workhouse for them and a vocational school for the children, or, as a last resort, send some of them somewhere else. So, brothers, let everyone who is interested in the good of humanity gather and unite into a friendly society, and let us devote our leisure time and gather the moral and material strength of our fellow citizens to find a House of Working People and to supply it with necessary things, also to establish a vocational school.” In his second appeal, Father John says the following: “Ants make anthills in which they feel warm and well fed in winter; animals are lairs, bees are hives, birds are nests, spiders are webs, and people are houses, grain stores and stores with various goods, churches, theaters, bridges, railways, armored ships, steamships, fortresses, etc. Every animal is given from God, embedded in its nature, the ability to satisfy itself, to protect itself from the harmful effects of the elements or from living enemies; and man, a God-like being (in the moral ideal), the king of visible creation. God endowed with reason, with the help of which he invented various useful sciences and arts, and since man was created for community life and the whole multitude of people should, according to God’s intention, form one body, and separately - members 32, then for prosperity and contentment, to satisfy the numerous needs of humanity or human societies, the wisdom of God and the science given by God imparted to each person, in addition to the common ones, special talents, abilities and skills: to another, power, art, strength to govern people: to another, the art and power to teach and edify others; for another to compose, draw up plans and projects, and for others to carry them out: for another, the art of attacking an enemy or defending against him, for another, the ability to conduct trade, for another, to produce factory or factory craftsmanship: another is given the talent of forging or casting; another to wield a chisel, an ax and a saw; for another to sew boots, and for another the ability to sew clothes; another to spin, weave or knit, another to cook and bake. As for Kronstadt society, it is so populated and diverse that, by the grace of God, there are people of every kind, of every cause, of every skill or art: people of power and capital, at whose desire and initiative all sorts of good deeds can be done; We have engineers, and architects, and foresters, and carpenters, and carpenters, and stove makers, and roofers, and blacksmiths, and foundry workers, and tailors, and shoemakers, and bakers, and cooks. But hand washes hand: the strong must bear the infirmities of the weak 33 . With such a rich variety of forces in our society, with such talent, with such a multitude of people who are educated, efficient, and skillful, and with a fortune, although not enormous, it would be a sin before God and a shame before people to leave so many of our members (I mean our philistines) cut off, isolated from the social body and from its well-being. Why not connect them with the social organism by building a room for them and giving each of them a job, and especially since many of them are capable of different skills - and with the job giving them bread and everything they need? Again, I turn to society with the most humble request to pay active attention to the Kronstadt poor philistines, assigned by the Chamber to Kronstadt and who do not have any settled residence there, to find or make a common room for them and to give each one, according to his strength, labor with which he could feed or clothe himself. In the name of Christianity, in the name of philanthropy, humanity, I appeal: let us help these homeless poor people; We will support them both morally and financially; Let us not give up solidarity with them, as with people and brothers, and we will prove that the feeling of philanthropy in us is still tenacious and selfishness has not eaten away at us. Since, first of all, material assistance is needed here, I make the first initiative: I annually contribute seventy rubles to the cash register of the society, which will take on the troubles in this matter, so as not to give to the poor on the streets and at the church. Brothers, in the name of Christ and the Cross I raise my voice: who else?.. Are we really going to give ants and bees an advantage over us? Now many cities in Russia know the poverty of Kronstadt; they expect us to do something to her disgust. Russians and foreigners visiting Kronstadt are surprised by the multitude, the extreme rags, and untidiness of our beggars. “Nowhere,” they say, “have we seen beggars in such numbers and in such a pitiful form as in Kronstadt.” How good it would be for all these reasons to establish a House of Industriousness! Then many of them could contact this House with a demand to do this or that thing, this or that thing for a certain fee, and our townspeople would live, work and thank God and their benefactors. And many would rise morally. And if someone, being healthy, did not want to work, then get out of the city: Kronstadt is not a breeding ground for parasites. Friends and brothers! Take this statement to your heart, and closer, as your own business. Some people don’t want to hear about the Workers’ House because, they say, it is a punitive institution, and we have no right to punish. What punitive institution? This is a directly charitable institution: isn’t it a good, humane thing to save people from laziness, idleness, apathy, and parasitism? If the dispute is over words, then change the name and call it instead of the Workers’ House, even the Anthill or the Beehouse - whatever you want, just don’t put off on the back burner a good deed that begs for quick fulfillment.” After reading these appeals, let those who said that Father John scammed the beggars in Kronstadt be silent. He did not deceive the poor, but on the contrary, he did a great job to turn them into workers. By that time, the Kronstadt flock of Father John already well understood that the great lamp of Christ had shone in Kronstadt. The people of Kronstadt, including the Kronstadt City Duma, honored and passionately loved their good shepherd and widely responded to his call and “the matter began to boil and was ripe in half an hour” 34. A spacious and well-equipped four-story building arose in Kronstadt - the first House of Industriousness in Russia. The laying was on August 23, 1881, and the opening was on October 12, 1882. Anyone could get simple work in the House of Industriousness, for example: gluing caps, ruffling hemp, and the like, and for this they received healthy, satisfying food, a small pay and simple but clean overnight accommodation. The House of Diligence included the following institutions: 1) Hemp and pinching workshop, which employed up to 25 thousand people during the year, 2) Women's workshop, which consisted of three departments: fashion, sewing and embroidery and linen labeling, 3) A shoemaker's workshop, in which, under the guidance of an experienced master, boys learned shoemaking, 4) A people's canteen, in which lunches were sold for a small fee, and on holidays free lunches were organized for several hundred people, 5) A shelter that charged 3 kopecks per night, 6) Free charity for poor women, 7) Free outpatient clinic, 8) Folk readings with vague pictures 35 which were held on Sundays and holidays and consisted of an explanation of the Gospel, as well as generally useful essays on Russian history and literature, 9) Free primary public school, 10) Evening manual labor classes, 11) Women's handicraft class, 12) Free children's library at primary school, 13) People's free reading room, 16) a shelter for orphans and a day shelter for visiting children, 17) Second shelter for minors of both sexes, 18) Country house of mercy named after Father John, which served in the summer for the children of the Refuge, 19) House of St. Andrew's parish trusteeship, where cash benefits for the poor amounting to several thousand rubles were issued annually. A bookstore was also established and vegetable gardens were established to supply various institutions of the House of Industriousness with vegetables. In the House of Diligence there was a house church in the name of St. Alexander Nevsky. Before establishing this church, Father John, as during the establishment of the House of Labor, experienced a lot of all kinds of troubles from his enemies and obstacles from different sides, but the Lord rewarded his patience, and the new church soon became extremely rich in sacristy and church utensils. And donations kept pouring in. In 1888, Father John managed to lay the foundation and rebuild a three-story stone house for the Night Shelter. On May 19, 1891, the foundation stone for the third building, the Hospice House, was laid. According to Father John, the purpose of this institution is to give poor people shelter when they come to Kronstadt to Father John for prayer and advice. The Hospice House, a huge building - four floors, was built in the courtyard of the House of Diligence. The prayer service at the laying was performed by Father John himself, and the first stone was laid by him. The House of Industriousness is a whole city full of the most vigorous, versatile and meaningful activity. The guardianship of the House of Industry consisted of persons belonging to all classes of society, from the highest to the lowest. There was no separation between them. Here all the people merged into one family and worked together in harmony. Need and grief are the same for all people. The guardianship workers performed the great, holy work of charitable and educational assistance, without setting any party goals or agendas. They did good to everyone: both educated and uneducated, people of Orthodox and non-Orthodox confessions. The hand of the giver does not ask the one who is in need about his views and beliefs, but helps the one in need. And they helped many of those who did not have good feelings towards Orthodoxy, and after that began to treat it differently. The wife of the psalmist Father John, Alexandra Alekseevna Babenko, said that when erecting the House of Diligence, Father John first of all built a hospice, fulfilling what he loved to say: “First of all, give the poor a roof.” Oh, how these words of the great heart-teller Father John are clear to us, refugees, especially to those who (through great patronage) were allowed to sleep on office desks in unheated rooms. If the Russian people who took the tsar’s money out of Russia, or the rich in general, had the Christian love of Father John for the suffering Russian refugees and delved into the deep meaning of the words of Father John: “First of all, give a roof,” then long ago in places where there were large concentrations of emigrants there would have been large almshouses for Russian old men, old women and people unable to work, and night shelters for the unemployed. Then there would not be such frequent suicides caused by the bitterness of helplessness and lack of shelter. People who are ashamed to ask, that is, the best people, would not die of hunger; if these unfortunate people had their own bed in a hostel, heated in winter, but did not have money for food, then their neighbors would share with them; someone would give a piece of bread, someone a mug of tea and a piece of sugar and help them find income - they would feel moral support and would not fall into despair. I remember well the time when my main dream was to come home, go to bed and sleep, but for several months I had neither a room nor a bed. I remember once standing at the Iveron Church in the Belgrade cemetery and I saw: four people on sticks were carrying a coffin made of simple boards with large cracks. I realized that it was not Suvorov to carry the coffin in his arms, and I asked the bearers why they were carrying the coffin in their arms and who the deceased was? And they answered me that there was no money to hire a horse, and the deceased was an officer who died of hunger. The great undertaking of a great man was brilliantly realized and brought innumerable benefits in the name of Christ. Chapter 5. Charity of Father John Father John well remembered the first letter of the Council of the Holy Apostles in Jerusalem, in which they wrote to the converted pagans to remember the poor 36 . Therefore, he was not lazy to go to Petrov’s petty shop every day to exchange 10–15 rubles for kopecks and distributed them to the poor 37 . This went on for 6–7 years. Petrov's trade was unusually brisk, twice as much as that of others whose shops were in crowded places. One day, when Father John came to him again and asked him to exchange 20 rubles for copper money, there were a lot of customers in the shop and the owner Petrov was internally annoyed with Father John. And then he himself said: “I was so annoyed! You yourself need the change, the people – at least break it, but then count half an hour’s worth of kopecks into as many as 20 rubles. I complied with Father’s request, but thought: “If only you had gone somewhere else to another shop with your pennies. I’m really tired of it.” Father John thanked him, took the bag of coppers and left. A day passes, then two, three, but Father doesn’t go to change. I didn’t pay attention to this, I was even pleased. About a month has passed... I notice that almost every day my trading is getting worse and worse; Not only is there no crowd of buyers, but often there is no one. And then, as luck would have it, the cabbage turned sour, the bread, no matter what you bake, is just chaff, just throw it away, a whole barrel of cucumbers is gone. In a word, after two months my trade became unrecognizable; as if someone had laid a hand. Buyers began to come in rarely. And I began to think about the reasons for the decline in trade: the street is the same, there seem to be more residents due to the construction of new houses, there are more people coming from St. Petersburg to the House of Industriousness, and the trade is such that you could even close a shop. What kind of parable?! Meanwhile, losses are growing by leaps and bounds. And one day I went to a friend and told him about it. And a friend asked me: “Why is it that you don’t see Father John anymore, that he stopped coming to you to change pennies for the poor, have you offended him in some way?” These words struck Petrov like a thunderbolt; he clearly remembered Father John’s last visit to his shop and the words that he mentally said in frustration to Father John. And he also remembered that that same evening he had to throw away 12 pounds of sour cabbage. Repentance gripped his soul, he began to cry and at dawn went to ask for forgiveness from the good shepherd. Father John greeted him with the words: “I won’t bother you anymore.” Petrov, with tears, threw himself at the feet of Father John and began to ask for forgiveness from the saint. Father John said affectionately: “Get up, get up. The Lord is merciful, he will forgive, you love the poor more; after all, they are your brothers, Christ suffered on the Cross for them too... Do not turn away from the one asking if you can help him in any way, otherwise the Lord will turn away from you.” Father John served a prayer service at Petrov’s request, and Petrov began to serve the poor every day: some bread, some a penny. And Father again began to come to him to change pennies and... oh! miracle! Buyers again began to come to Petrov, and his trade soon became better than before. This is an amazing case of the foresight of the saint of God, who by the Holy Spirit understood the thoughts of Petrov, exactly as Christ understood the thoughts of the disciples. Here is a completely inexplicable manifestation of the punishing right hand of God Almighty, Who commanded the products to spoil and inspired many people not to buy from Petrov’s shop and then, after his repentance, again inspired them to buy from him. By this the Lord glorified His saint and reminds people of His closeness to them and that everything is done according to His will. However, not everyone revered Father John. There were also those who condemned him, saying, for example, that he gave out money indiscriminately to anyone. True, it might have seemed so from the outside, since people saw that Father John was shoving money without thinking and without questioning this or that. In fact, even in the distribution of alms, Father John was guided by the Holy Spirit. He gave according to the commands of God precisely to those who needed it most, and not to those who begged. This is what, by the way, Colonel Timofeev writes in his memoirs about Father John for the period between 1887–1889: “Father John was a teacher of the law at the Kronstadt real school: to my great joy, I was among his students when I was in the 7th grade. I want to present only those facts that I myself heard from participants or observed personally. After the mass that Father John celebrated in St. Andrew’s Cathedral, the following incident happened before my eyes. We approach the cross, at this time there is some kind of hitch ahead, and I see that Father John is leaning over and talking to someone. It turns out that a girl of 8–10 years old approached him with a child in her arms, and two or three other children near her. This girl turned to Father John with a request to serve a memorial service for the mother of all these children who had just died today and asked to help her bury her mother. Their father also recently died. The priest takes an envelope out of his pocket and, handing it to the girl, says: “Here’s for your funeral, I’ll come to serve the memorial service and take your mother to the cemetery.” At this time, a rather loud voice of a woman is heard: “Father, there are two hundred rubles in the envelope!” Father John looked in the direction of the speaker and said quietly: “This money has been given to me, and I can dispose of it at my own discretion. I don’t know how much there was, so it means this is the will of the Lord.” There were many similar cases. I personally remember in 1894 in St. Petersburg, when Father John was in the apartment of my father, an engineer, a lieutenant general, who was at that time a member of the Conference of the Nikolaev Engineering Academy, some woman, who asked me half an hour ago on the stairs of the Leushinsky courtyard, from where Father John came to us, to help her buy a sewing machine, made her way to us and in the hallway of Father John who was coming out began to ask for money. Remembering this woman’s request, I handed Father John, who was already dressed, a five-ruble gold coin and told him: “Father, this woman is asking.” Before I had time to utter these words, he menacingly said to her: “Go away!” - and handed the gold to someone else already below on the stairs. He immediately gave someone an envelope with money, which I handed to him in the apartment with the words: “Here, Father, for your poor.” The story of the daughter of General Ekaterina Aleksandrovna Shepeleva-Voronovich, who lives in Yugoslavia in her own villa No. 34 on the street. Sane Zivanovic. “One day, my family and I went to Kronstadt to visit Father John, and were present at St. Andrew’s Cathedral for a general confession, which made an amazing impression on us. When we approached the cross, some woman handed Father John an envelope with money. Without opening the envelope, he handed it to another woman standing right there. The donor made a movement to grab Father John’s hand and cried out: “Father, there are 3,000 rubles here!” To this he replied: “That’s what she needs.” This is another case proving Father John’s complete renunciation of earthly goods. Here's another significant event. When Father John served in one house and left, the mistress of the house wanted to give him money in an envelope, but he did not take it, telling her to give this money to the first person she met on the street tomorrow. The next day, this woman deliberately went out early on the street, hoping to meet someone from the working people, but an officer walked towards her. Having caught up with him, the woman did not dare to approach him and walked past, but then, making an effort, she returned, caught up with the officer and quickly explained to him what was the matter. So what? The officer gratefully took the money, telling her that he was in a critical situation, that his wife was seriously ill, for whose treatment there was no money, and that he was going to pawn the last thing in order to save his wife with the money received. This last case clearly shows that Father John’s charity was guided by the Lord God the Holy Spirit Himself, Who gave him to foresee that such and such an officer was in dire need, that this officer would go tomorrow morning to pawn an item, that the woman who wanted to give money to Father John would meet this particular officer on the street first. General Ivanov-Lutsevin witnessed how a poor woman approached Father John, asking him for help. Father John replied that he had no money, but that he would pray and God would send it to her. At this time they handed him a package, which Father John opened; there was a note with names for commemoration and money that, without counting, he gave to the poor woman - there were 5,000 rubles. Here, in addition to Father John’s selflessness, the extraordinary power of his prayer, his firm confidence that his prayer would be heard, and his ardent love for suffering humanity were revealed. “The hand of the giver will not fail,” said the Lord Almighty, which no one wants to believe either. Father John believed Christ, and Christ fulfilled His promise. Heaven and earth will pass away, but My words will not pass away and not one jot or one tittle of the scriptures will pass away 38 . People began to consider it lucky to receive the prayers of Father John and gave him money in envelopes, and often large sums, saying: “Here, Father, for your poor.” Father John put these donations into his pocket, not only without counting them, but also without looking at them, and sometimes said: “Okay, dear, or dear, I’ll pass them on.” Often he immediately gave this money to those in need. Father John loved, according to the word of Christ, to give alms so that the left hand did not know what the right hand was doing 39 . Here is an example of such alms, which was described by the general’s widow, Natalia Genrikhovna Perevoshchikova, a landlady in the city of Petrograd, on Konnogvardeisky Boulevard No. 9, and on Galernaya Street No. 12. Now she lives in Yugoslavia, in Belgrade, on Bitolskaya Street, 10. “One intelligent worker fell into complete despair, not finding work. Walking down the street, out of fatigue, she leaned against the frame of the front door of one house, closed her eyes and did not notice anyone or anything. Suddenly she feels someone pressing something into her hand. He opens his eyes and sees Father John getting into a carriage, which quickly disappears from view. In bewilderment, she opens her hand and sees 100 rubles.” Obviously, the Holy Spirit told Father John that this was an honest woman and was in great need. The Lord Jesus Christ says 40: “Whoever believes in Me and does My will, My Father will love him, and We will come and make our abode with him 41 and the Holy Spirit will tell him the future 42. The works that I do, he will do also, and greater works than these will he do 43 . He will cast out demons, lay hands on the sick and they will recover 44. Whatever he asks the Father in My Name, I will do it” 45. Father John fervently believed and throughout his life, continuously from childhood, he did the will of God - he showed the greatest evangelical love for God and people, completely without caring about himself and without sparing himself. Therefore, the Lord fulfilled all these promises to Father John completely: He dwelt in him and gave him the greatest and most varied powers of the Holy Spirit. Concluding the description of Father John’s charity, it must be said that he donated all the money he received, leaving nothing for himself, like the evangelical widow who put everything she had into the church treasury 46, but the promises of Christ are not false 47 and Father John’s hand did not become scarce - on the contrary, material resources flowed to him in a continuously wide stream. According to information gleaned from Kholmushin’s book, Father John distributed about 150 thousand rubles annually 48. Father John preached especially ardently and often about mercy and beneficence to others. Here is a summary of his teachings on this: “An important incentive for charity should be the fact that it is very useful for the benefactors themselves - it strengthens their sense of philanthropy and is returned to the giver with an increase. Poverty or lack of funds is not an excuse for those who do not want to do charity. Instead of a great gift, bring zeal. If you have nothing, you can console yourself with a tear. Great healing for the ill-fated, when someone regrets him from the bottom of his heart; misfortune is greatly alleviated by sincere condolences..." Chapter 6. Father John as a teacher I begin the description of Father John’s pedagogical activity with the wonderful narration of Nikolai Vasilyevich Surovetsky, who was a student of Father John in the three junior classes of the Kronstadt gymnasium. “I got to know Father John closely,” writes N.V. Surovetsky, - during the lessons of the Law of God at the Kronstadt gymnasium. Back in the spring, when we entered first grade, we learned that Father John Sergiev would be our teacher of the law. We greeted this news with great joy. We were looking forward to the first lesson of God's Law. The student on duty went out the classroom door and watched for Father John to appear in the long and wide recreational hall. - It's coming! – the duty officer finally whispered loudly. Father appeared at the door of the classroom. In a dark purple cassock with a pectoral cross shining on his chest, Father John entered the classroom. The extraordinary kindness of his face and gentle smile immediately endeared him to everyone. Many of us left our seats and came under the blessing, kissing his hand with a feeling of joy. Many years have passed - and now, as if alive, his kind face stands before my eyes, with a blush of animation, and so I remember his thin blessing hand. Father blessed each of us and affectionately stroked our heads and cheeks. And now it’s as if the warmth of his caressing hand is felt, and his voice is heard, and his blue eyes, penetrating into the soul, are remembered. - To prayer, children! - he said and turned to the icon. The duty officer read a prayer. Immediately I remembered church services in St. Andrew’s Cathedral and his distinct and sonorous exclamations in prayer, heartfelt, with the power of ardent faith. And here he prayed warmly and, slowly approaching the pulpit, sat down on a chair and opened the magazine. He looked at each of us with an attentive gaze. And this look at the same time warmed us and caressed us. The lesson has begun. He spoke clearly and with heartfelt conviction about the importance for us, children, of the lessons of the Law of God: for maintaining faith, purity of heart and attraction to prayer. From the very first day, Father John instilled in all of us a serious attitude towards the Law of God, and at home I always began preparing lessons with its subject. And it remains forever. Every time the day of his lesson approached, we were overcome by a quiet, joyful anticipation of his arrival. Father’s teachings breathed with the power of such faith that his every word penetrated deeply into the soul. His instructions, full of fatherly love, were accepted immediately, with a heartfelt readiness to follow them, and we were instructed in our relationships with our parents, with the Church, with elders in good deeds. The whole child’s life was illuminated by Father. The explanations of the lessons were clear and understandable. The history of the Jewish people shows that the guarantee of the prosperity of any people is worship of God, evading which the Jews suffered troubles. One day our attention was attracted at the entrance to Father’s class by the fact that he was holding a whole stack of multi-colored books in his hands. These turned out to be the lives of saints, explanations of holidays, descriptions of holy places and soulful conversations. Each of us received a book. “Read, children, carefully,” Father said, “how much of God’s grace is in these books!” After reading all the books, another stack was brought. And we found pleasure in reading these books, in which everything was so simple and told with such faith. After handing out the books, Father explained the next day’s lesson and then finally began asking questions. There were usually many people who wanted to answer the lesson. 5-6 students stood near his pulpit and vied with each other asking to answer. Eager hands were stretched out and cries of entreaty were heard; “Father, let me!” Then Father himself assigned our turn. He listened carefully to the answer, sometimes corrected it, nodded his head approvingly, saying: “Okay, okay, so, so!” Then he patted the lucky guy on the head and gave him full points. The lucky one, all radiant, walked away, sat down in his place and, taking out the lives of the saints, began to read. There were no people who didn't know the lesson. It would be an unbearable shame to receive an incomplete score. I remember a case of genuine grief and tears when someone received an A minus. We began to console our friend. The reason for his grief, it seems, was conveyed to Father, and he called him the next time. During lessons the class was quiet and order was not disturbed. Happy and unforgettable are the days of this communication with Father. There was a sense of mutual closeness and warmth that united everyone. Even more unforgettable were the lessons of the Law of God in the second grade, when we studied the New Testament. Explaining the life of Christ the Savior, His commandments and miracles, Father John was filled with spiritual uplift; He looked at us with an inspired gaze, his words touched us and touched us beyond words, warming us with the warmth with which his soul was full. The flush of animation on his face became brighter. The fiery faith that breathed in his every word and the reverent enthusiasm of the story were transmitted to us. And the life of the Savior, His preaching and communication with the people seemed so recent to us. Tears appeared in Father’s eyes during the story of the Savior’s suffering on the Cross. Sadness penetrated into our hearts. We sat shocked and silent. And when they taught this and told it, we deeply, like a child, experienced it. And this remains for life! After all, something terrible and great happened! The dark forces thought to triumph by bringing the God-Man to the Cross, not expecting that death would be trampled upon by His Bright Resurrection, and how they were disgraced! Father was asked questions, and he answered willingly. Incidents in everyday life also aroused our curiosity. Father talked to us about them, and his words were so convincing and touched us so much that we sat motionless. Another year has passed, and we are in third grade. They began to learn the structure of the church and church services. Father began to explain to us the meaning of church services as a common prayer to the Creator. He explained to us: “In the church you are in the face of the Divine!” And this was scary and mysterious to us. "Stand reverently in the church and listen to everything that is sung and read there. It is difficult, but it is necessary. Go to church more often, children! Pray with all your heart. Prayer is living water 49, the soul quenches its thirst with it." – What church do you go to? – I heard someone’s quiet question from behind. “To the sailing arena,” Seryozha P answered just as quietly. Sometimes we agreed among ourselves and went to a church service in St. Andrew’s Cathedral, and there during the Liturgy the power and warmth of our Father’s prayers seemed extraordinary to us. The service went on unnoticed. When the massive Royal Doors opened, through the cloud of incense smoke the silhouette of Father John seemed so miraculously distant in the altar, but at the same time close: the sweetness of the consciousness penetrated into the child’s heart that today he was with us at lessons. The feeling of tenderness was so clear and familiar to us, the children. During our Father's lessons there was always silence and attention. We caught his every word and did not notice anything around. Sometimes Father came to class tired: apparently, the night was without sleep from prayer or visiting the sick. Then he was silent, listened to the answers, struggling with the overwhelming drowsiness. We became quiet. “Father is tired, he probably prayed all night,” we whispered to each other. “Father, I’m finished,” said the person who answered. Father John raised his tired eyes to him, bent over to him, stroked his head, praised him and reached out with his pen to the magazine. The lessons of Father John were serenely joyful, full of obedience, enthusiastic childish love and fear of upsetting dear Father in any way. We knew well about his endless kindness and concern for the grief of others, for the poor. Even then, rumors circulated among us more than once that for A-va, who was very poor, Father paid for the right to study, helped so-and-so, and N-va’s father recovered thanks to the prayer of Father John. Father John never let the poor pass him by, he stopped and gave alms. The entrance to the gymnasium was always crowded with beggars - his beloved children. Coming out of the entrance, before getting into the sleigh, he approached them and gave everyone something. And these beggars, shivering from the cold, warmed their hands in the cold with their breath. When he got into the sleigh and drove off, they ran after him through the snow, for their support and joy. Bare feet often flashed in the supports... And Father, turning around, waved a prohibitive hand. The sick, emaciated faces and tattered clothes were striking... Father sadly lowered his hand. I saw more than once how Father John stopped, said something to the poor, exhorted and blessed. Some with trembling hands caught his hand to kiss it, others wiped away their tears with a dirty rag. This was still at a time when Father John could walk alone without a crowd, which then followed him everywhere. Afterwards he could only drive. When the days of Great Lent began. St. Andrew's Cathedral was filled with fasting people. Father John confessed in the left aisle, and so many people crowded around his screen wanting to go to confession with him that it seemed impossible to wait for their turn. There was silence in the chapel. There were also modestly dressed parishioners here, and some dressed in expensive fur coats and military coats. I also remember the old admiral, modestly awaiting his turn. And from behind the screens one could sometimes hear restrained crying, muffled by a handkerchief, and someone would hurriedly emerge from there with a brightened face and eyes shining with tears. This was in the early 80s. Even then the sick were brought to Father John. Once I saw how a sick girl was carried on their back to Father John. The number of admirers of Father John kept growing, and it became increasingly difficult for him to leave the cathedral after the service. Requests to visit the sick and suffering at home were increasing, and Father did not have enough time to satisfy all these requests. And often during lessons we saw Father very tired. We told each other about this or that healing that took place through Father’s prayers. One day, a lesson in the course of Divine Services was given quite difficult, but the assignments in Greek and Latin were even more difficult that day. And we have not prepared a lesson in the Law of God. "Let's tell Father that we don't know the lesson! We'll refuse!" – alarming voices were heard. A dispute arose that Father would not condemn, no matter how they answered. "No, we always answered well! I must admit." The argument stopped when Father John appeared at the door. After prayer, he sat down at the pulpit and looked at us. He saw that we were sitting silent and worried. No one, to his surprise, came to the pulpit to answer. Father became wary and worried: - Well, then, go answer! Silence. We timidly crouched down to the books, with serious and frightened faces. - Burov! Go! - said Father John. He stood up, but did not move from his place. -Can’t answer? Did you teach me a lesson? “I taught you, Father, but I don’t know well.” There were a lot of lessons given, especially in Greek and Latin. Then voices immediately rang out from all over the class: – We don’t know well, we studied Latin and Greek! There's no time left. I only managed to read it, but that’s not enough!! Burov was already wiping his eyes with a handkerchief. Soon his sobs were heard. So what? Father himself became emotional. He saw our complete grief from an unlearned lesson and the burden of learning that always accompanied the study of ancient languages. Father tried to quietly wipe away his tears, but then he openly took out his handkerchief and wiped his eyes. He experienced our grief with us. - Well, okay, let's repeat this lesson next time! – And he began to explain again. The weight fell off our shoulders, we breathed freely, and everyone cheered up. Then the same Burov stood up and went to Father with a book. It was a book about blessed Theodora and her journey through ordeals 50. Father took this book from Burov and began to talk about the afterlife of man. We listened with awe and that strengthening faith in responsibility for sins after death, which remained for life. And now, in the midst of a sea of ​​widespread unbelief, when so many people think that with the cessation of life everything stops, all the good things sown in children’s souls by our Father become so precious.” In the fall of 1887, Father John left his service at the Kronstadt gymnasium, since his work at the parish was too great and he could not combine it with the work of a teacher of the law. Someone B., who owned a large fortune, squandered it in revelry, brought his family to poverty and, having fallen into despair, by the power of pastoral influence and joint prayer with Father John, he was completely and miraculously transformed. “You are very unhappy,” Father John told him, “but the ways of the Lord are inscrutable. Let's pray together. The Christian in you has not died.” In a blissful outburst, all in tears, he prayed with Father John. Despair disappeared, the soul was transformed. And the former reveler changed, got busy, luck came and prosperity appeared. And there are countless such cases. Father John often traveled to St. Petersburg through Oranienbaum 51. There he stayed with his former employee Motin, who lived in a house almost opposite the station. When Father John left for his native village of Sura, which lay on the banks of the Pinega River, a crowd of peasants always waited for Father at the ferry of the Pinega River with the patience that only a Russian villager is capable of in the best impulses of his soul. The people who accompanied Father John on the road were amazed at his tirelessness: one day Father, having returned from the Verkolsky monastery, which was 50 versts from Sura, and after resting for half an hour, went to the monastery 18 versts away, thus making 86 versts a day without a sign of fatigue. The cases of healing of the sick through his prayers are countless. And how many sufferers, with one word from Father John, reconciled themselves with the grief and hardships of life. He conquered indecisive attitudes towards himself with his insight. So one day in St. Petersburg, the relatives of a sick man begged Father John to visit him. It was during Maslenitsa. Father didn’t go for some reason. And the patient jokingly said that he would not come, because he was probably eating pancakes somewhere. And suddenly the next day Father John arrives and, entering the apartment, knowing exactly the location of the rooms, goes straight to the patient. Approaching his bed, he suddenly said: “But I didn’t eat pancakes.” This surprised everyone very much. A.P. Chekhov, talking about his trip to Sakhalin, told the writer A.K. Sheller-Mikhailov: “No matter what house I went into, I saw everywhere on the wall a portrait of Father John of Kronstadt. He was a shepherd and a great man of prayer, to whom the eyes of all the people were turned with hope.” Father John suffered from the indifference to faith that developed in our society. Everyone remembers his warnings on this matter. The American missionary Peter Easton said this about Father: “Perhaps he is controlled by the Holy Spirit. Everything he does is proof of God's help. Maybe he is an instrument of God’s hands to be closer to Christians of different nationalities and nations. Perhaps he is a special messenger to his land and nation to lead his people to the bright banner of Christian truth in preaching before him that God is Spirit and that whoever glorifies Him must glorify in spirit and truth 52 » 53 . My childhood communication with Father John and meetings in my youth gave so much light and unforgettable that the memory of him remained with me for the rest of my life. N. Surovetsky, Yugoslavia, Kozyak, Baranya. N.V. Surovetsky called his story: “Fiery Flame” and began it with the text: In the hand of the Lord is power over the earth, and He will raise up the necessary man on it in time (Sir.10:4). Indeed, Father John was a fiery flame in serving God. God erected it before the time of hard times in order to prepare the Russian people to endure God's punishment for sins and martyrdom. Now Father John, undoubtedly, appears before the lightning Throne of God for the Russian Church, for Russia and for us, and will be in Russia itself the cornerstone of its revival. I now turn to the stories of people who studied with Father John in high school. As a teacher, Father John never resorted to those teaching methods that often took place in our educational institutions - that is, excessive severity, and sometimes even moral humiliation of the incapable. For Father John, it was not punishments or ridicule that served to arouse the zeal of his students, but a warm, sincere attitude towards the work and towards the students. Father John did not give bad marks, did not cut marks in exams, but conducted conversations, and these conversations were deeply imprinted in the memory of his students for the rest of their lives. In his speeches addressed to teachers before the start of teaching, he explained this method of teaching by the need to give the state, first of all, a person and a Christian, relegating the issue of science to the background. One of Father John’s disciples says: “It was necessary to see with what enthusiasm, with what intelligibility and clarity Father John conveyed to us his knowledge of Christian teaching. This is how his kind face appears to the eyes with a clear, loving gaze turned to us. And throughout our lives, the impression of this look and this love will not be erased from our memory.” There were cases when the Pedagogical Council of the gymnasium, having lost hope of reforming a student, sentenced him to expulsion. Then Father John acted as his intercessor before his superiors, begged him not to subject the unfortunate man to such cruel punishment, vouched for his correction and always managed to persuade the Council in favor of the guilty one, and then he himself began to correct him, advising him and instructing him on the good path. Several years passed, and the child, who showed no promise, became a useful member of society. Father devoted the second half of his lessons to reading the lives of saints or the Bible. These readings interested and occupied us so much that we usually asked for these books to take home with us. The boy carefully hid such a book in his backpack, and in the evening, having learned his lessons, he gathered his family and read it aloud. “Father, I read the life of the holy martyr Paraskeva,” the boy said a day or two later, “now give me another book.” Here are excerpts from the address presented to Father John on the day of the 25th anniversary of his teaching of the law at the Kronstadt gymnasium. “You did not teach dry scholasticism to children; not a dead formula, texts and sayings. You explained it to them; You demanded from them lessons not memorized only by memory - You sowed the seeds of the life-giving word of God on receptive souls. Many children have passed through Your holy school. Many of Your disciples stand at various degrees and titles in the service of the Tsar and the Fatherland, and all of them, inspired by You and Your holy communication with them, remember Your love and instructions. Your lessons, and everyone, blessing You, reverently remembers those unforgettable hours that they spent with You. You yourself, without noticing it, with your fiery love for God and endless mercy for people, with your living word lit the torch of true knowledge of God in your disciples, and with your holy example and mercy filled their young hearts with the fear of God, faith, hope in God and love for Him and for their brothers... May our, fathers and mothers, gratitude be like a peaceful prayer to God for You, may He pour out on You from His all-holy Throne as much spiritual joy as You gave us consolation in our children, in their good behavior and successes” 54. Speaking about the upbringing of youth, Father John gives advice: “Let children remember more often the Son of God, Who knows no other will but the will of the Father; let them also learn to obey their parents in everything and always honor them as intermediaries in the Divine gift of life.” Artillery Colonel Mikhail Dimitrievich Timofeev, who now lives in Yugoslavia, in the city of Belgrade, on Milos the Great Street, told me the following memories of Father John for the period between 1887-1889. “Father John was a teacher of the law at the Kronstadt real school, and I was one of his students when I was in the 7th grade. We went through the history of the Church, and in the short periods of time remaining before the next bell, Father John initiated us into the rules of life, trying to develop us into religious people, people who go to help their neighbors, forget our selfish inclinations, and look at work, whatever it may be, as our duty and do it not out of fear, but out of conscience. It must be said frankly that his service in the church of God was heartfelt. You must admit that in their youth, few could consider themselves to be religious people, and the church was visited under pressure. We, seventh-graders, were exempt from forced church attendance, but thanks to the heartfelt prayer of Father John and some special feeling, we very carefully attended services in St. Andrew's Cathedral when our Father John served. I don’t remember that he forced us to go to church, there weren’t even conversations on this topic, but I firmly remember that at the last lesson of the current week, one of us asked Father John whether he would serve the all-night vigil. And if the answer was positive, then it was possible to say in advance that the entire 7th grade (with the exception of two Jewish students) would be at this all-night vigil, and therefore at mass the next day. There was nothing theatrical or acting in the very method of service, as, unfortunately, can often be observed both now and before. During the service, we felt sincerity and deep faith, and therefore every word, every exclamation penetrated into our soul, and in its distant recesses there was a response from the still pure, but not yet strengthened, thoughts and thoughts of our consciousness. It is very difficult to express with a pen what was experienced then, during the service of Father John, with all our feelings. It is a relaxed visit to the church during its service that is direct and indisputable proof of the power of Father John’s words, the truthfulness and sincerity of feelings when he speaks to you. You feel that his deeds are consistent with his words. He set an example, and many of us tried, albeit approximately, to follow his path. In Kronstadt there was no shortage of demand for lessons, if any of the older students wanted to give them and earn money this way. There were more offers than desires to receive lessons, the hour was paid very well - from 1 to 2 rubles. Several people from our class gave lessons. And among them there were two such students who, having 2-3 well-paid lessons every day, took another student of poor parents and taught him either completely free of charge, or for the minimum payment that the poor parents were capable of. By the way, all the former students of Father John whom I met on my life’s path were pious and good people.” A student of Father John, Colonel Mikhail Dimitrievich Timofeev, said, among other things, that one day Father John arrived for lessons at a real school not in the rich fur coat that he always wore, but in a poor fur coat; when the boys became curious and asked him about the reason for this change, Father John, with complete meekness and kindness, said that the robbers had taken off his fur coat, and added: “May God forgive them.” Bishop Joasaph of America told me that when he was hesitating about choosing one or another path in life, he saw in a dream Father John surrounded by children, who, pointing to the children, told him: “This is your business.” From this vision, Hieromonk Joasaph realized that he must take up raising children, and decided to devote his life to education and became a seminary teacher. Chapter 7. Father John's service of the Liturgy Father John celebrated early mass every day at 6 a.m. Entering the altar, he cordially greeted first his colleagues, and then the rest of those present at the altar: “Hello, brothers, hello.” He did everything hastily and quickly. He prayed with impetuous inspiration. During Matins he always read the canon himself. Tenderness, enthusiasm, joy, firm hope, deep reverence - everything was felt in this soul-shaking reading, it was etched in the memory forever. Father John approached the altar, knelt in front of it, folded his hands crosswise on the altar and laid his head on them. Father John read canons, akathists and prayers, as if talking with Christ, the Mother of God and the saints present around him. He pronounced the exclamations loudly, sharply, as if tearing each word from his heart, and from these sounds, heard in the silence of the crowded church, there was a breath of something holy, higher. Everyone felt that this was not a simple reading in front of an icon, but a live conversation with the Visible and Existing Being. Not a single word was read without meaning or meaning. Father John spoke words that were more important in content, even addressing the people, so that people could more deeply comprehend what they were reading. He himself was entirely focused on what he was reading. Nothing could distract his thoughts at this time. He seemed to experience everything he read. I experienced victories over sin and evil accomplished by holy people, I experienced human weaknesses and falls, I experienced times of God’s favor and mercy towards fallen and lost people. I related much of what I read directly to myself. What was happening in his soul at that time can even be judged by his appearance. Father John's soul was so imbued with the thoughts contained in the sacred chants he read that he could not resist making a wide variety of gestures. Either a blissful smile would shine on his face when he read about the heavenly glory of God, the Mother of God and the holy saints of God: then a deep prayer was heard in his mouth when he read about weakness, sin and the falls of men; then you hear, as it were, righteous anger when the words “Satan” and “devil” are found in the canon; that tenderness, deep delight when he read about the great feats, victories over sin that the holy martyrs and ascetics accomplished. After the sixth song and litany, Father John exclaimed the kontakion and read it loudly, like a victory song of Christians over our defeated ancient enemy. Having finished reading the canon, he quickly entered the altar and fell in deep prayer before the throne. Having strengthened himself with prayer, he again went out to the choir and read the stichera on the praises. They began to sing stichera on poems. Father John at this time was almost dressed to serve the Liturgy. The only thing he was missing was his robe. Quickly, swiftly, he ran out rather than out of the altar onto the choir, joined the singers and began to sing with them. He sang with enthusiasm, with deep faith in every word, regenting himself, again emphasizing individual words and slowing down the tempo where it was necessary according to the logical meaning and content of the chant. The singers instinctively guessed these words, this tempo and beat, and echoed it with considerable skill and animation. It was touching to watch the singers at this time. It was as if one holy early Christian family sang with its father at its head, sang its victorious, sacred, great hymns. Matins is over. They began to ring for the Liturgy. One must be at the proskomedia performed by Father John to understand the enormous importance of this part of the Liturgy. Father John approached the altar. He is full of solemn joy. Already at this time he was overcome by some kind of jubilant prophetic ecstasy. He takes out the Lamb. Look with what loving care he straightens it, trims it on all sides and reverently places it on the paten. Then Father John begins to remove the particles. At the proskomedia there were so many prosphoras that they were brought in whole large baskets. The Lord vouchsafed me to repeatedly serve Father John prosphora from baskets that were placed on stools on the left side of the altar. Father John quickly took out the particles and put the prosphora in the empty basket standing on the right side. During the proskomedia, many personally approached Father John and asked him to remember his relatives, to take out at least one prosphora, so that he did not have a single free minute. There were always many concelebrants with Father John (priests, archpriests, hieromonks). “Look, look,” he suddenly exclaimed amid the proskomedia, “Father Nikolai, look, Father Pavel, where is there something like ours... Look. Here He is, Christ. Here He is, here, among us, and we are near Him, around Him, like the apostles.” It became reverently scary from the inspired exclamation. It feels like Angels are flying with their wings. The priests gather around Father John and do not leave him until the end of the proskomedia. Every day, Father John received up to a thousand letters and telegrams, mainly with requests to pray for the healing of patients recognized by doctors as hopeless. But there were other requests, caused by various cases of human hopeless grief. Not only Orthodox Christians, but also non-Orthodox Christians, Jews, Mohammedans and pagans made requests. They contacted us from all over Great Russia and from other countries, from Asia and America. When our troops were in Manchuria 55, the Chinese asked ours to send telegrams to Saint Bonze John, as they called Father John, asking him to pray for the healing of hopelessly sick Chinese. Father John had secretaries to read and respond to these letters and telegrams. The question arises, how did those sick people who were asked for in the aforementioned letters and telegrams receive healing through the prayers of Father John, when Father John could not even have time to read these letters? During Father John’s proskomedia, I personally repeatedly saw that piles of letters and telegrams were lying in front of Father John, and I heard Father John, taking particles out of the prosphora, praying loudly: “Remember, Lord, all those who commanded me to pray for them!” And this short prayer of the great saint of God was sufficient for the All-Holy Trinity dwelling in Father John to perform the greatest and most varied miracles in all corners of the universe. But now the proskomedia is over. With his face bright from inner prayerful excitement, Father John stands at the head of the council of clergy. “Pray, fellow brethren, that the Lord will grant us to perform the world-saving Liturgy in a God-pleasing manner,” begins Father John. The Liturgy has begun, Father John is even more transformed. The Royal Doors are open. The first exclamation was made. Father John unexpectedly, impulsively takes the altar cross and lovingly kisses it, hugs it with his hands, looks enthusiastically, his lips whisper words of prayer. Then he kisses it three, four times in a row, puts it to his forehead... His lips whisper something again. Father John pronounces exclamations in the same way as he reads the canon at Matins. In the voice one can hear firm faith, hope, and tenderness. The gaze is turned to a mountainous place. Sometimes he utters an exclamation, closing his eyes and going deep into himself. It is difficult even to convey how concentrated and self-collected Father John is during the Divine Service. All the time he is immersed in such depths of his soul that he seems to see nothing, hear nothing, notice nothing of what is happening around him. He is in his own special world. At this time he is alone and not like the other. Father John almost does not open the missal, since he knows all the prayers from memory. He often reads in a low voice. The first part of Father John's Liturgy is primarily a prayer part. At this time, he is most aware of himself as a prayer book “for the people.” He constantly remembers that all these people, these captives in the power of sin and vanity, these sick people both physically and spiritually, are waiting for his intercession, hoping, praying, through him they are waiting for great and rich mercies 56 . Father John is completely overwhelmed by the consciousness of his enormous responsibility to these weak people who have entrusted themselves to him, the good of their soul and body, and he seems to be in a hurry to pray for them; he prays impulsively, persistently, does not ask, but demands from God the fulfillment of the requests of these unfortunates, with the authority of a priest appointed by Christ; he grabs the hem of the Lord’s robe, demanding mercy for the souls entrusted to him by the Lord. The prayer is extraordinary, invincible, exciting! The second moment of the Liturgy begins with the Great Entrance. Father John takes the Holy Chalice and carries it away, adding from himself: He brought Him out of the vineyard and killed Him there 57. With this profound insertion, Father John introduces himself, as he said, “into the sacred memories of the last days of Christ the Lord.” Throughout the second part, until the transubstantiation of the Gifts, he devotes himself to experiencing the holy pictures of the gospel past. From that time on, mainly after “I Believe,” he was in Gethsemane, in the Upper Room of Zion, near Golgotha. In this part of the Liturgy, Father John inserts a lot from himself, sometimes secretly, sometimes out loud. All these prayers were collected by him in his book “My Life in Christ.” After placing the Holy Gifts on the throne, Father John reads the usual prayer, adding to the church words about the sending of grace on people 58 the following deeply meaningful words: “... in all nurseries of youth and adolescence: spiritual and worldly, male and female, city and rural - and in all non-student youth: in all nurseries of spiritual, monastic - male and female; on Your poor people, widows, orphans and wretched; for those affected by fire, floods, storms and cowardice, from shortages of bread and famine; against all those who commanded me, unworthy, to pray for them, and against all Your people.” After the exclamation “Let us love one another,” kissing the concelebrating clergy on both shoulders, he said: “Christ is in our midst, Living and Acting.” These words make a huge impression. “I,” says one witness, “stood amazed by these words and involuntarily thought. Yes, here among us, and not there, somewhere in the distance, is Christ the Savior, not as an abstract doctrine, but Alive, “Alive and Acting.” He is among us. And even “Act.” It became eerie, and my soul was involuntarily filled with great trepidation. I was ready to fall before the throne. I took with me forever the impression of these words, like some kind of treasure, and I think that this “Christ in the middle” made many stir with a holy feeling.” After reading the Creed, Father John adds the following prayer: “Confirm in this faith and faith my heart and the heart of all Orthodox Christians; Sowing faith and this aspiration to live worthily, unite in this faith all the great Christian societies, which have miserably fallen away from the unity of the Holy Orthodox Catholic and Apostolic Church, which is Your body and whose Head You are, You and the Savior of the body - overthrow the pride and opposition of their teachers and those who follow them, grant them with their hearts to understand the truth and the salvation of Thy Church and it is unflattering for her to unite; gather together Your Holy Church and those who suffer from ignorance, delusion and the stubbornness of schism, breaking through the power of the grace of Your Spirit their stubbornness and opposition to Your truth, so that they may not perish fiercely in their opposition, like Korah, Dathan and Abiron, who opposed Moses and Aaron, Your servants 59 . All the languages ​​inhabiting the earth have been attracted to this faith, so that with one heart and one mouth all the nations glorify You, the One God and Benefactor of all; in this faith unite us all with the spirit of meekness, humility, kindness, simplicity, dispassion, patience and long-suffering, mercy, condolences and rejoicing.” But now the most sacred minutes of the Liturgy are approaching, and Father John is new again! “Woe are our hearts,” exclaims Father John and then adds on his own: “You, Lord, lift up our bowed hearts!” “We thank the Lord,” Father John exclaims again. He pronounces the first two words of the prayer “Worthy and Righteous...” loudly, and the last two more quietly, falling completely silent at the end. During the secret reading of the prayer, after the words: “You brought us from non-existence into being,” he adds to strengthen the grateful feeling: “into rational existence and immortality in soul, that is, you brought us”; after the words “thou hast raised us up who have fallen”, he adds: “and a hundredfold every day thou hast raised up those who sin and those who repent.” After the words: “until now You have raised us to Heaven and You have bestowed the Kingdom of the future,” he adds: “You, in our very Communion of Your Life-giving Mysteries, are already raising us to Heaven: for where You are, there is Heaven and Heaven is heaven, and having given Yourself to the faithful. You, together with You, have already granted the Kingdom of Heaven - the future Kingdom in pledge of Your Most Pure Body and Blood.” When reading the prayer “with these blessed powers”, with the words: “I have betrayed myself for my worldly life.” Father adds on his own behalf, to deepen the feelings of gratitude and tenderness, the words: “I am a sinner above all others, may I be freed from deadly sin and may I live forever.” Father John gives himself up to memories. He sees Christ God in the upper room of Zion, with His apostles all around. Beloved John on His breasts. He, bright and mournful, divides the bread and raises the Cup. Father John is in a hurry; his voice hurries to joyfully proclaim the words of promise to the people: “Here you need to shout,” he spoke loudly to everyone, “how can you hide such words?” And he turned to the people and said loudly: “Take, eat, this is My Body; “Drink from it, all of you,” exclaims Father John with deep faith. While pronouncing these words, he repeatedly touches the Cup with his finger, as if even hitting it with force. The words “for you and for much is poured out” are emphasized again. According to Father John’s own testimony, a sacred thrill runs through all the members, throughout the entire being, when you listen to these words with your heart’s ear. And this awe is reflected in his voice, in the strength with which he pronounces this “for you.” This is how one can hear in these moments in Father’s voice: “Blood was shed for us, for you, for those very ones who are standing here at this moment, and not just for those who stood at the Cross. It is shed not for some abstract humanity, but for living people, for every poor, wretched, rich, noble, man and woman. Your chest is barely covered with sackcloth, and Blood has been shed for you. You have forgotten and rejected God, and this Most Holy Blood was shed for you. Christ suffered for your sins that stand here!” “Here is an abyss of love,” he said, “the love of the Divine for the human race. There is something to think about for everyone who impartially delve into the destinies of God regarding the human race.” “When I pronounce the words: Thine from Thine,” he writes, “then I imagine the solemnity and greatness of this moment, when a bishop or priest, standing face to face with the eternal, perfect, unchangeable truth of the Heavenly Father, who punishes sin, offers on behalf of all and for all the one immeasurable, all-righteous, propitiatory Sacrifice of Christ the Son of God, the only one who can bend to the mercy of God the Father, to redeem the whole world from righteous damnation and to intercede for all believers forgiveness of sins and blessings, and for those who have fallen asleep in the faith and hope of resurrection and eternal life - forgiveness of sins and peace with the saints - the Sacrifice by which all the saints were justified. Those who have pleased God from all eternity, and in thanksgiving for whom it is also offered” 60. Here he is holding the holy paten in his hands and, touching its edges with his lips, he prays. The breath of the Holy Spirit is felt, it is felt that Father John hears the approach of grace and is waiting for it and calling. This is the third greatest moment of the Liturgy of Father John, here is triumph and victory. Father John mentally sees the Lord on Calvary, but in the glory of the Risen Victor. He dies for us, for our resurrection, and the weapon passes into the soul; gives rise to sorrow for the sins of mankind, which brought the Lord to the Cross, and joy about His Sacrifice. At these moments the shepherd himself ascended to Golgotha ​​for the Lord, and sorrow turns into the joy of the Resurrection. The struggle of tears and joyful delight, the gradual victory of solemn joy over sorrow - this is the greatest and most terrible thing that makes the service of Father John extraordinary. Father John begins the prayer of transubstantiation: “Lord, Who sent down Thy Most Holy Spirit at the third hour to Thy apostles. That, O Good One, do not take away from us.” The first time he pronounces these words solemnly and victoriously, but more or less calmly. The second time the voice rises and trembles. It intensifies the tinge of joy. We hear that he already knows everything, is confident that a miracle is about to happen, hears the approaching Light of the non-evening and joyfully peers forward, ready to say: “Hosanna, the Lord is coming, welcome us.” Father John reads for the third time: “Lord, Who is Your Most Holy Spirit...” His eyes, wide open, seem to see. The Lord himself, coming to sacrifice himself and give food to the faithful 61. He feels the presence of Christ with his entire being. “Here He is, here,” his lips seem to whisper. And this “here” is clearly visible in his eyes. Everyone present is filled with awe. Look around you - the concelebrating priests are pale and excited: they were witnesses to a miracle... Here Father John partakes of the Body and Blood of Christ. His face changed. There is no longer on him a trace of that fatigue and any kind of sorrow or sadness that can be seen when he just entered the church this morning. Extraordinary spiritual joy, extraordinary peace and heavenly calm, extraordinary strength and power were now displayed in every feature of his face. His face seemed to glow, as if emitting a radiance. Father John is ready to work again without any fatigue from morning until late at night; he has now stocked up on strength for all the daily labors and worries ahead of him. Persons close to him said that such a change happens to him every time he approaches the Holy Mysteries. He himself said that only in the Holy Mysteries does he draw strength to carry out labor, which undoubtedly exceeds all human strength. And with this same daily Communion he explained the people’s love for him. “During the Liturgy, when I perform it, after the transposition of the Holy Gifts into the Most Pure Body and Blood, I sometimes hold in my hands the holy paten with the Lamb and the Chalice with the Most Pure Blood and pray to the Lord for myself and for everyone, alternately holding the paten and the Chalice, like the harlot held on to the feet of the Lord Jesus Christ, 62 I cry for my sins and pray to Him for forgiveness. It is marvelous how the Lord approached us in the Holy Mysteries, how He condescended to our defiled and corrupted nature. Having given Himself to us for food and drink" 63 . “When I partake of the Holy Mysteries, after reading the prescribed prayers: I believe, Lord, and I confess... and Thy secret Supper... and so on, then I say secretly: the Lord is in me personally. God and Man, hypostatically, essentially, immutably, purifying, sanctifying, victorious, renewing, deifying, miraculous (which is what I feel in myself)” 64. One of Father John’s admirers relates the following: “I was in Kronstadt on business in 1895. I have experienced a lot; I lost faith and became embittered. It never occurred to me to seek reconciliation either in church or in prayer. I went to the Kronstadt Cathedral simply because I had nothing to do. They let me go ahead, fortunately there were not many people. From the very first words I was captivated by the living faith in the shepherd. “Christ is among us,” he exclaimed, and I felt that Christ had come, that I needed Him. His closeness was not enough for salvation in this hustle and bustle of life. “Proceed with the fear of God...” “With fear...” Yes, it became scary, but we need to get started... We need to. There is life... I moved towards the Chalice almost instinctively, but I remembered that I needed to “fast”, prepare, that I had not approached the Chalice for decades. I stepped back and cried. After mass, Father John himself came up to me with the question: “You are unhappy, you are in pain...” And two days later I left as a believer, happy, sanctified by the Holy Mysteries. Go there. There everyone will believe and be reborn.” When Father John served mass, his prayerful tension was so great that he was sweating, just like Christ during prayer in the Garden of Gethsemane 65 . I repeatedly saw that his cassock on his back was wet with sweat, and then he changed clothes and changed his shirt. Many local and visiting clergy sought to serve the Liturgy with Father John, and there were many thousands of those receiving communion after general confession. Therefore, 12 priests often served and 12 huge Chalices and 12 patenes stood on the throne. In his sermons, Father John did not focus on effect and therefore was not eloquent; he spoke simply, but with authority. Every word he said pierced the soul of his listeners. This effect of his sermons cannot be explained by one or another manner of speaking. No matter how loudly and eloquently unbelieving clergy preach, who were ordained only because they came from the clergy, this only gives the listeners the impression of an actor who has played the role well. The amazing effect of Father John's sermons on his listeners can only be explained by the fact that the Holy Spirit spoke through him and that he taught as one with authority, and not like the scribes and Pharisees 66 . Father John's extra-liturgical conversations and instructions were also unusually effective. One day there was talk about the existence of God. - Father! The Bible talks about the origin of the earth, man, and if we take science... “Don’t use science to criticize the Bible,” the shepherd interrupts sternly. – We can only believe in God, and not prove His existence. He who believes does not require proof, and if you want to prove it, where is the faith? – But teaching is light, Father. - Light, big light. But tell me, do you light a lamp during the day? Or, if you come at night to admire the starry sky, will you bring a candle? It will disturb you, but both the lamp and the candle are light... - Yes, Father... I would be glad to believe, but I can’t. “And I can’t, and we all can’t.” Faith is given to those who ask for it. You say you want to believe, so ask. Turn your gaze to heaven, forget earthly things and ask for the Heavenly King. It happened that after such conversations, the person arguing appeared after some time, joyful, radiant... - Father, I received faith too. And how easy, how good! It seems like the whole world would embrace me, it would feel like a mountain had been lifted from my soul! There were so many people wishing to confess to Father John that it was physically impossible to fulfill this desire. It must be said that St. Andrew's Cathedral in Kronstadt during the service of Father John was so crowded that there was nowhere for an apple to fall, and yet the cathedral could accommodate from 5 to 7 thousand people. Is it for this reason, or for the greater power of the Sacrament of Repentance, that Father John made general confessions in St. Andrew’s Cathedral for all those present, as was the case in the first centuries of Christianity. I heard from those who took part in the general confession that it was something amazing. This is how my friend, now deceased, former director of the Tiflis office of the State Bank, Konstantin Semyonovich Zvyagin, described it to me. In his youth he was an officer of the horse-mountain artillery and went to the Pamirs. Then, with the rank of staff captain of the horse artillery, he twice participated in embassies sent by Emperor Alexander III to Emperor Menelik II, Negus of Abyssinia (Ethiopia), and lived for a long time in Ethiopia 67. He spent his youth and adulthood stormy. Having already decided to marry a girl from a good and pious family at the age of 40, he went to Father John in Kronstadt and took part in a general confession. Everyone in the cathedral quite openly, without being embarrassed by the mass of people, shouted out their sins, not excluding the most terrible ones, and, moreover, shouted very loudly, so that, if possible, Father John could hear them. Zvyagin also shouted. There was a groan in the cathedral, sweat was rolling down in a hail not from the heat, but from the shock being experienced. Literally everyone wept without the slightest exception, and along with these cries and groans, human souls were marvelously purified, just as a piece of gold is purified in the crucible of fire. “My attention was involuntarily drawn to themselves,” writes one woman, “by two gentlemen standing behind bars in front of me: one gray-haired, the other young, both elegantly and smartly dressed; At first, the old one listened to Father John with a condescending look, and the young one simply with a smile, but as Father John continued his speech, the expression on their faces became serious and concentrated: it ended with both of them not standing, but straight falling to their knees and crying bitterly, covering their faces with their hands... Father John stood on the pulpit in front of the image of the Savior and fervently, fervently prayed, asking the Lord for merciful forgiveness for the entire mass of loudly repentant and weeping people. He looked at us with his deep gaze, and suddenly... large tears rolled down his face like hail. He wept for us... He wept over the defilement of our sins... Where is the best proof of holy, evangelical love for one's neighbor?.. Isn't this love deep, all-encompassing, sorrowful, suffering and with sincere tears, washing away the sins of one's neighbor?.. Yes, Father John wept, combining his tears with our tears, and, like a truly good shepherd of the flock of Christ, his soul grieved for own sheep!.. And at that moment the excitement of the sobbing people reached its highest degree! The huge cathedral was filled with groans, screams and sobs: it seemed that the whole church was shaking from the continuous cries of the people!.. Amazing picture! A majestic and at the same time touching spectacle, clearly proving how strong is faith in God and how great is the spirit of the Russian people, raised to the good feat of repentance by the inspired instructions of a wise shepherd!.. But then, amid the screams, the voice of Father John was heard, asking the people to calm down. Obedient to his voice, we fell silent and looked at his face with joyful hope.” – Have you repented? Do you want to improve? – Father John loudly asked the trembling crowd. - Repent, Father! We wish you to improve! Pray for us! - the crowd unanimously, sincerely boomed in response and humbly bowed their heads, expecting forgiveness and permission from sins, through their spiritual father, who has the power from the Lord to bind and solve human sins 68 . Deathly silence reigned when Father John, standing on the pulpit, lifted the stole and extended it forward, as if covering the heads of those present with it, and read a prayer of permission. Joyful, freed from a heavy burden, the people breathed freely, looked with tears of joy at the good shepherd, shining with spiritual triumph, who managed to stir up the souls of the repentant with saving shame and wash the polluted souls with his tears. The communion of the large crowd lasted for more than two hours. Having then received communion from the hands of the saint, Zvyagin, and probably everyone else, returned home completely renewed, cleansed of all the many years of sinful filth that had darkened their souls. Zvyagin got married and began to lead a righteous lifestyle. It was rare to meet such friendly and happy spouses. On page 347 of the book published in 1905 by the “Society for the Propagation of Religious and Moral Education in the Spirit of the Orthodox Church” and containing the teachings of Father John, there is a note from Father John himself with the following content: “The vision of one layman in the church in the name of the Holy Apostle Andrew the First-Called is remarkable, namely the vision of the Savior extending His Divine hands to everyone present during general confession and the resolution of sins by me and embracing everyone. I thank the Lord for this vision, for this mercy, which informs us that the matter of general confession is pleasing to Him and is being done in accordance with His Divine will” 69. Vladimir Yulievich Orlovsky - a Lutheran - was in St. Andrew's Cathedral in Kronstadt during the general confession of the people by Father John. He said that Father John read prayers before confession, then raised his hands to heaven and exclaimed: “Repent!” Then the thieves standing next to Orlovsky and others who had committed crimes, and in general everyone in the church, shouted loudly, without any embarrassment, about their sins, as if wanting Father John to hear them. The impression was so amazing that Orlovsky felt a chill run down his spine. Chapter 9. Creations of Father John Father John was also a deep thinker, a great spiritual writer and teacher of the Church. It is enough to read one page of his works to be convinced of this. His works amount to about 4,500 printed pages, including several sermons for every Sunday and holiday of the whole year and for different occasions. So, if any priest wanted to preach Father John’s sermons in church during a service, he could do so for several years in a row. In 1859, Father John’s “Catechetical Discourses” were published, in which he sets out in a publicly accessible form the basic dogmas of Christianity. Then a whole series of teachings by Father John were published: “On the Most Holy Trinity”, “On the Creation of the World”, “On the Providence of God”, “On the Beatitudes of the Gospel”, “On God the Creator and Provider of the World”, etc. Father John's sermons are included in the first three volumes of his complete works. “The Complete Works of the Rector of the Kronstadt St. Andrew’s Cathedral, Father John Ilyich Sergiev” contains the following: Volume I (520 pages): 1) conversations about God - the Holy Trinity; 2) conversations about the beatitudes of the Gospel; 3) words and teachings on the feasts of the Lord and 4) words and teachings on the feasts of the Mother of God. Volume II (725 pages): a complete annual circle of words, teachings and conversations on Weekly (Sunday) days and Holy Pentecost. Volume III (591 pages): I) teachings, words and speeches on church holidays (Kronstadt St. Andrew's Cathedral) and various occasions; 2) words for highly solemn days; 3) various speeches, words and teachings (until 1896) and 4) the life, suffering and miracles of the holy, all-praised Great Martyr Euphemia. Volumes IV, V and VI contain the 1st, 2nd and 3rd parts of the book “My life in Christ, or moments of spiritual sobriety and contemplation, reverent feelings, mental correction and peace in God.” The 3rd part of this book, which makes up Volume VI, contains exclusively “Thoughts on the Divine Services of the Orthodox Church.” From the 1st and 2nd parts of the said book, included in volumes IV and V, separate brochures (12 issues) were borrowed and published. I issue, about the Holy Trinity. II edition. About the church of God, holy icons. Cross and veneration of saints. III issue. About Christian faith and hope. IV issue. Spiritual unity of Christ with the Church. VII issue. The high origin of the human soul. VIII issue. About fasting and repentance. IX issue, about the temptations of a Christian and the patience of sorrows. X issue. About love for neighbors. XI issue. About the world with its temptations. XII issue. About present and future life. Two sequels to volume VI were published: Then they were published as separate books: “About the Cross of Christ. In denunciation of imaginary Old Believers" and "Teaching before Confession." Words and Teachings for 1896; Words and Teachings for 1897; Words and Teachings for 1898; Words and Teachings for 1899; Words and Teachings for 1900; Words and teachings for 1901; Words and teachings for 1902; Words and teachings for 1903; Words and teachings for 1904; Words and teachings for 1905; Words and teachings for 1906; Words and teachings for 1907–08. New brochures taken from the book “My Life in Christ” entitled “The Truth about God, the World and Man.” Issues: I. about the veneration of icons of the Holy Orthodox Church. II. About the Sacrament of Repentance of the Orthodox Church. III. About Communion of the Holy Mysteries. IV. On the veneration and invocation of saints in prayers. V. On prayerful remembrance of the living and the dead. VI. About the Most Holy Theotokos. The “Society for the Propagation of Religious and Moral Education in the Spirit of the Orthodox Church” published a book in 1905 containing a collection of teachings by Father John of Kronstadt: 1. About the Church, or the society of believers; 3. About the Divine Liturgy and 4. On Divine services and prayer, public and private. This book contains 349 pages, but I do not know its title, because its first page has been torn out. In 1909, a posthumous publication was published entitled “The Living Ear from the Spiritual Field of Archpriest John Ilyich Sergiev of Kronstadt. “Extracts from the diary for 1907–1908.” The brochure, issue VI “On the Priesthood” was translated into Serbian by Professor of the University of Belgrade, Doctor of Theology, Hieromonk Father Damascene (Gerdanichki), now a bishop, who strictly demanded from students a perfect knowledge of the teachings of Father John contained in this brochure. By the way, during the celebration of the centenary of the birth of Father John, held in the hall of the University of Belgrade, Professor Father Damascene (Gerdanichki) uttered a most remarkable word. By the way, he said: “Before the appearance of Father John, voices began to be heard in the Serbian Church as if life according to the Gospel was impossible - impracticable, and those perfections of life about which the Gospel speaks were unattainable. When Father John of Kronstadt appeared, then it became clear to everyone that it was not only possible to achieve life according to the Gospel, but that the Lord Almighty fulfills His promises and gives those who lead the life of the Gospel the greatest powers of the Holy Spirit, miracles, clairvoyance, etc.” Father John's book “My Life in Christ” contains over 1,000 pages. This book was translated into English in 1897 and became a reference book for every believing follower of the Anglican Church - Englishman and American. This was told by my childhood friend, priest Vasiliev, who lived for 9 years in the United States of North America and visited England. Bishop Damascene (Gerdanichki) told me the same thing: Doctor of Theology at Oxford University in England, he personally saw how the English read this book. Long before its appearance in the English newspaper “Times” of January 13, 1891, the following was published about Father John, among other things: “Father John of Kronstadt is known and revered in all corners of Russia. The Christian influence of this remarkable priest of the Russian Church found its way into the United Kingdom. Recently an English priest in Kronstadt received a letter addressed in English to the parish pastor of that port. It was from a correspondent for the province of Kerry in Ireland and fervently asked for the prayers of Father John for the author of the letter, who was suffering mentally and physically. This letter was translated and given to Father John. This serves as a curious proof of the influence and reputation of this man, who, among modern Russian conditions and conditions of life, seems in our days to be approaching the first apostles. My friend Father Vasiliev repeatedly sent me local newspapers from America, where a lot was written about Father John and his portraits were published. Archimandrite of the Serbian Church Sevastian (Dabovich) told me that he was born in North America and lived there for 58 years. He personally distributed among Americans 1,000 copies of Father John’s book “My Life in Christ” in English translation. Father Archimandrite vividly expressed that in America, from the Atlantic to the Pacific oceans, there is not a single library that does not have this book. When the English translation of the book “My Life in Christ”, made by Gulyaev, was presented to Queen Victoria of Great Britain, the English Ambassador to the Russian Court, Sir O’Connor 70, in a letter dated May 23 (June 4), 1897, notified Gulyaev that “Her Majesty was very glad to receive the book and was struck by the spirit of true piety and love of God with which the writings of Father John are imbued and who should make these writings accepted by all Christians, whatever faith they profess.” Many periodicals published reviews of this book. Here are shortened excerpts from these reviews: Provincial Life Magazine, May 1, 1897. “A remarkable religious work, just published and promising to attract great attention, is the English translation of the book “My Life in Christ” by the highly revered Father John, better known as Father John of Kronstadt, published by the firm of Cassel and Co. in London.” Scotsman Magazine, 22 April 1897. “The reputation of the highly revered Father John of Kronstadt will spread even more thanks to the translation into English of his work “My Life in Christ.” This is a wonderful book, filled with a religious spirit on every page, and presents such simple thoughts that it seems understandable without any knowledge of Theology. The thoughts expressed in it are simple and calm, understandable to everyone. So, for example, in one place it says: “Prayer must breathe hope, and prayer without hope is sinful.” The fervor of piety taught in this book should touch everyone, both unlearned and educated, for this work reflects an exclusively reverent soul.” Academy Magazine, April 24, 1897. “It will not be surprising if the translation of the spiritual diary of the Venerable Father John Sergius, entitled “My Life in Christ,” just published, makes his name deeply revered by thousands of people of the English-speaking race.” Christian Century Magazine, May 12, 1897. “The life of Father John, according to indisputable evidence, is a life of continuous and selfless charity and Christian deeds among the poor, sick and needy; hence the revelation of the inner and spiritual life, thoughts and feelings that came into his head and filled him for many years; reflected in his diary “My Life in Christ” is a revelation of extraordinary and strong interest. Although these thoughts and feelings belong to a priest of the Greek Church, most of the diary has a universal catholic character and therefore can be read with spiritual benefit by anyone whose faith is established in Christ.” Manchester Guardian, 13 May 1897. “The name of Father John is well known in England, but few people are familiar with his writings. Now his book “My Life in Christ” has been translated into English from its 4th edition. This book is a diary in which the author wrote down practical, mystical and ascetic thoughts, feelings and inspirations of his soul. This book, considered as a picture of man's religious experience, is of outstanding value and, despite its large volume, can be recognized as a prayer manual." Globe Magazine, May 24, 1897. “Among the latest interesting publications recently translated from Russian, German and French, the first of them is “My Life in Christ” by the highly revered Father John Ilyich Sergiev.” Bradford Observer, 15 May 1897. “Father John Sergiev is a priest of the Russian Church and serves as rector of the Cathedral of St. Andrew in Kronstadt. His book “My Life in Christ” contains reflections characterized by fervor and simplicity of piety, and they do not seek or desire the help of the cold human mind. Absolute faith in the accepted dogmas of the teaching of the Church permeates all these excellent pious reflections. Both the author’s personality and his works are equally so interesting that they somewhat remind us of the character and thoughts of the times of the apostles.” The National Observer and British Review, 15 May 1897. “For a significant part of the Anglican Church, the Greek Church is of particular interest 71. Many people will find personal benefit and consolation in the work of Father John of Kronstadt “My Life in Christ”. In addition, the character of the author of the book arouses curiosity. The glory of his piety and life, like that of a saint, spread from Kronstadt to the most remote huts of the Empire. The Western Morning News, June 4, 1897. ““My life in Christ,” extracts from the diary of the Very Reverend John Ilyich Sergiev (Father John) reveal to the reader the inner workings of the soul or heart of an extremely remarkable Russian priest, whose influence on society is as remarkable as he himself. Reading his acts takes everyone back to apostolic times. It is impossible to read these lines without the reader being strongly impressed by the deep spirituality of Father John, whose inner world forms the main subject of this book; the ordinary Protestant reader will be inclined to take advantage, as a benefit for his soul, of calmly reading the descriptions of the spiritual experience of an extremely reverent and spiritually inclined person. As a monument to personal piety, this book is instructive for that part of the English Church that expects the support and recognition of the Eastern Church; This book will be of the greatest interest, as it reflects the spiritual side of Eastern Orthodoxy.” Dally Graphic Magazine, June 20, 1897. "Father John of Kronstadt. Recent exchanges of pleasantries between high-ranking clergy of the Anglican and Russian Churches give new interest to the wonderful book entitled “My Life in Christ”: Extracts from the Diary of the Very Reverend Father John Ilyich Sergiev 72. Father John seems to be the most popular priest in the whole world. The book under review represents the outpouring of a soul that has thought a lot about God’s love for mankind and the duties of man. The faith described in the book is simple; the hope and hope expressed in it are unconditional. For an Anglican, the theology contained in it may not be accessible in all cases, but the particular differences in the views of the Greek Church from Anglican views are not of significant importance to those who will read this book for purely prayerful purposes. The gracious face of Father John looks at the reader from the front page of the book.” The American newspaper Christian Intelligence, reviewing Father John’s book “My Life in Christ,” says that “in it we find the secret of Father John’s strength—this secret lies in his life in Christ. This book is replete with many wonderful passages. Father John belongs to the Orthodox Church, his exaltation of Christ and the amazing power of prayer to God make us almost forget that he believes differently from ourselves.” American newspaper "Congregationalist". “The paragraphs of Father John’s book “My Life in Christ” will delight the reader, and the reader will benefit from reading them through the spiritual truths revealed in them.” The Church Standard newspaper published in Philadelphia. “The book of Father John “My Life in Christ” is a deeply interesting volume that reveals the beliefs of 70 million Christians.” The publisher of the New York weekly newspaper "Churchman" asked permission to print excerpts from Father John's book "My Life in Christ" in the columns of his newspaper. In the future, the publisher intends to publish these excerpts in the form of a small book on inexpensive paper at the same price as it will cost, without at all pursuing the goal of profit. Father John gave his full blessing for this. Indeed, in 1898, the Churchman newspaper published a number of excerpts from the book “My Life in Christ.” Back in 1897, the English translation of Father John’s book “My Life in Christ” appeared in Australia, and a demand for 200 copies of this book came from Alaska. Bartist magazine, June 1, 1897. “Father John of Kronstadt, although known and revered in all corners of Russia, is little known in England. But he enjoys a reputation like few others for integrity and holiness of character, zeal and self-sacrifice for the service of the poor and suffering. Extracts from his diary “My Life in Christ” contain the thoughts and reflections of an intelligent, reverent, ardent, Christ-like man. These thoughts speak about deep things: God and the soul - and represent countless diamonds of thought.” Professor of the University of Edinburgh, Doctor of Divinity Alexander White writes in his book about Father John in 1898 73: “Many will come from the east and west,” the words of the Savior 74. Father John, as he is usually lovingly called, is a great living pillar and a far-shining adornment of the Orthodox Church of our days. And this Church is the most ancient and most revered of all Christian Churches. The Greek, that is, Orthodox Church, traces its origins in a direct and continuous line from the days of our Savior Himself and His Apostles. The Orthodox Church in Russia is the most conservative of all the Churches of the Christian world in the sense of observing all dogmas, canons, statutes and moral rules. Not a single innovation has ever invaded the Russian Church. She is the true home of constancy and established customs, she is the true haven and refuge for all those who decide to follow the right path of salvation. The Russian Church is the One, Apostolic, Orthodox, Catholic Church. It truly deserves careful study by all those who are interested in the comparative theology of modern times, and, I add, by all those who are interested in the best and deepest things." Lord Halifax, President of the London Union of Churches Society, in a letter to the translator dated July 16, 1897, says: “Lord Halifax reads this book with the greatest interest and admiration. This book cannot fail to bring the greatest benefit, and Lord Halifax is very grateful to the translator for its appearance. This book will help English society to understand the Orthodox Church and see what great saints God wants to send down to the Holy Orthodox Church even in our time. Lord Halifax once again thanks for the book from the bottom of his heart.” In addition, another book was published in England entitled “Thoughts and Instructions of Father John,” which consists of 617 excerpts from Father John’s spiritual diary “My Life in Christ,” selected and arranged chapter by chapter by priest Cyril Bickerstez. Oxford, 1899. Here is a review from one German newspaper about Father John: “Father John’s love for people and his self-sacrifice know no bounds. Upon fulfilling his most important pastoral duties, he immediately turned to the countless masses that flocked to him from all over the vast state to find help, consolation and hope from him. Such huge donations flocked to him from believers, reaching 300 thousand marks per year. But this noble man did not keep any of this to himself, so that with complete justice we can say about him that he fed the hungry and clothed the naked. He had no time for lunch or rest: he was tirelessly busy. He strengthened the sick with prayer, saved the poor from hunger, restored the fallen and consoled the unfortunate. And the numerous charitable institutions that he organized speak loudly of his nobility. Thanks to his energy and initiative, workshops arose on a large scale, which saved many. You need to be in Russia (in Kronstadt) to fully understand what it means if I say that in the winter, after navigation, thousands and thousands of families wandered, begging, suffering from cold and hunger and having no shelter. How many of this mass died every year from such need and fell deeply morally! And if then this sad picture disappeared from the streets of Kronstadt, then this is the work of this Russian miracle worker alone and exclusively. What all charitable institutions were unable to achieve, Father John alone accomplished. He brought work to these unemployed wandering masses and introduced them to a new life. In one House of Industry, many thousands of people worked every year when they could not find anything to do in the harbor. In the orphanage, which he also founded, thousands of children were looked after and partly kept every year. He also founded overnight shelters, people's canteens, people's reading rooms and a hospital for incoming patients, which were maintained at his own expense. And yet, this is not all that this amazing man created and did, before whom mocking lips should close.” The question arises: when did Father John manage to write all these many books? He wrote in carriages, in railway carriages and on ships, when he was traveling to the sick or traveling to his homeland and throughout Russia. The proofreading of his works in the printing house was done by his admirers, and most recently by a young secretary whose last name I, unfortunately, forgot 75 . I feel all the more sorry for this because she also wrote a beautiful elegy on the death of Father John. It was published in the first report of the “Society in Memory of Father John” 76. In this report, the name of this talented but modest girl is also not mentioned. I present the said elegy. He flew away, O wonderful guest. He was just a wonderful guest: With your bright, clear soul I was languishing here with the anguish of separation. Relaxed arms to you Let us begin to prostrate in prayer. What are you, our meek and kind shepherd. You will always help us. Your image, wondrous and holy, There is a sacred age in the soul of the people Along the way, I remembered the story of Father Archpriest Pavel Vinogradov, who served as a priest together with Father John in St. Andrew’s Cathedral in Kronstadt. Father Pavel Vinogradov once stood next to Father John when Father John was giving communion to the people. This same girl is approaching the Chalice. Then Father Pavel thought to himself: “Well, again he’s giving communion to so-and-so.” Father John immediately turned to him and with an angelic expression on his face said to Father Paul: “Don’t be surprised that I give her communion again, but she spends the night proofreading my sermons in the printing house.” This case is exactly the same as the cases mentioned in the Gospel, when the Lord Jesus Christ understood by the Spirit what the apostles said or thought among themselves, and as the Apostle Peter understood by the Holy Spirit what Ananias did secretly 77 . For example, the Gospel of Luke, chapter 5, verse 22: Jesus, understanding their thoughts, answered and said to them, “What are you thinking in your hearts?” Verse 23: Which is easier? to say: “Your sins are forgiven you,” or to say: “Rise and walk”? From this incident it is again clear that Father John had insight to the highest degree and that the Holy Spirit revealed to him secret and hidden things. I know the following books about Father John, which contain many cases of miraculous manifestations of the power of God through Father John. 1. The biography of Father John 78 - very detailed and beautifully published, in the form of a large book of several hundred pages, with many portraits of Father John and pictures from his life - was written by Hieromonk Mikhail, a private assistant professor of the St. Petersburg Theological Academy, and printed during the life of Father John. 2. S.I. Tsvetkov. "Father John Ilyich Sergiev (Kronstadt) and the miraculous power of his prayer." Moscow, 1897. 3. “Essay on the life of Father John Ilyich Sergiev, Archpriest of St. Andrew’s Cathedral in Kronstadt,” 129 pages, published in 1903 by bookseller A.A. Kholmushin in St. Petersburg. 4. “Thoughts of a Christian”, extract from the diary of Father John of Kronstadt with distribution according to the similarity of objects into chapters and paragraphs, Tservitsky. Edition 1903. Saint Petersburg. 5. "Miracles of God in our days." Publication of the editorial office of the magazine “Kronstadt Lighthouse”, 1908. 6. O. V. Sh. (Shustin). “Record about Father John of Kronstadt and the Optina elders” from personal memoirs, published in 1929 in Bila Tserkva in Yugoslavia. 7. Father John of Kronstadt. His life, exploits and miracles. To the centenary of his birth (1829–1929). Publication of the magazine “For Orthodoxy”, 1929. Price 2 francs. Address: Père Nestor, couvent de St. Annonciation, Mont Athos, Grèce (par Salonique) with the addition on the envelope in Russian: “To Hieroschemamonk Father Nestor, abbot of the Annunciation Russian Monastery.” The monastery is poor, and therefore the answer must be paid. 8. “The Kronstadt Shepherd”, a weekly magazine published by the “Society in Memory of Father John of Kronstadt” since 1913 in St. Petersburg. Chapter 10. Father John's teaching on honoring parents Father John demonstrated the greatest example of honoring parents. This is what Bishop Joasaph of America told me. Once during Lent, Father John was seriously ill, and doctors strongly advised him to drink milk to maintain strength. To this, Father John replied that he would agree to drink milk if his mother gave him her parental blessing, and that he would ask her about this in a letter. The letter was written on behalf of the patient. Father John's mother's name was Feodora Vlasyevna, she lived in her homeland, in the village of Sura, Arkhangelsk province. In the absence of railway and steamship communications, letters took a long time to travel. Therefore, Father John did not soon receive an answer from his mother. His mother replied that she was sending her parental blessing to her son, but that she could not allow him to eat food during Lent. This is how firm was the faith of that woman who gave the world such a great lamp of the Church of Christ as Father John was. Any other mother, fearing for the life and health of her sick son, would say: “Drink milk if the doctor orders it to improve your health.” She remembered the words of Scripture: The righteous will live by faith 79 and she was not afraid for her son’s health, violating the doctors’ orders, but fulfilling God’s commandment about fasting. Having learned about this answer, the doctors told the patient that without food he would die. To this he replied: “The will of God. Do you really think that I will exchange my mother’s blessing and the commandment of the Lord: Honor your father and your mother 80 for life?” However, the doctors’ prediction did not come true, and Father John soon completely recovered. Chapter 11. Luxurious robes of Father John The Lord said: Seek above all the Kingdom of God and its righteousness, and all other things will be added to you 81. Everyone knows that Father John sought only the Kingdom of God and its righteousness and did not care about himself at all. So what? He had everything in great abundance: the best food and luxurious clothing. All this was brought to him by grateful people who had benefited him. I have witnessed this many times. Once, when I and my friend, priest Gronsky, came to visit Father John in Kronstadt, he began to treat us and a rich merchant woman who had arrived from Astrakhan to tea. - Father, allow me to sew you a cassock. - No matter what, I have a lot of them, I don’t need them. However, the merchant’s wife did not stop asking, reverently kissing Father John’s hand until he agreed, obviously not wanting to offend her and seeing the sincere piety of a woman who considered it happiness to serve the great saint of God in some way. After drinking tea, the merchant’s wife says: - Father, allow me to sew some boots for you. Again the same decisive refusal on the part of Father John, but the merchant’s wife did not calm down, but again kissed his hand and asked until he agreed. After sitting some more, the merchant’s wife said: - Father, bless me to tear down the buildings of my almshouse and build bigger ones. The great benefactor immediately gave his blessing to this request. This is an example of how people did good to their suffering brothers for the sake of Father John, wanting to please him. My meeting with the aforementioned Astrakhan merchant’s wife gives a clear explanation of where Father John got his luxurious clothes, fur coats, hats, shoes, etc. from. Of course, it was not only this merchant’s wife who dressed and put on Father John’s shoes, but also many other rich people or owners of factories and workshops. The story of the chief of police of the Maltsov factories, titular councilor Vasily Mikhailovich Popov, who lives in Yugoslavia in Belgrade on Tserskaya street, No. 5 “In 1901 or 1902, when I served in the Warsaw Fortress Artillery and sang in the choir in the fortress cathedral, a deacon was appointed to the same cathedral, who went to Kronstadt to see Father John for a blessing. Returning from Father John, the deacon appeared at the cathedral in a luxurious cassock and cassock and, when questioned, said that Father John had completely blessed him to serve in this cathedral, gave him money for the journey, took off his cassock and cassock, remaining in only a shirt and then putting on an old, tattered cassock. When the deacon began to refuse, Father John told him; “This is for my blessing,” and he ordered it to be taken.” This is also a typical case, proving Father John’s complete disregard for his appearance - for his clothes - and his amazing generosity - his willingness to take off his dress and give it to someone else. Of course, the above-mentioned cassock and cassock reached Father John in the same way as the cassock sewn for him by the Astrakhan merchant’s wife. Father John’s complete lack of attachment to earthly goods was also reflected in the fact that, having built a huge four-story church house with all the amenities, he refused to move there and remained to live in the same small house 82, where his apartment had one entrance - through the kitchen, which is also the front door and the back door. Chapter 12. The grace of the Holy Spirit that dwelt in Father John was transmitted to those around him The late His Beatitude Anthony, Metropolitan of Kiev and Galicia, spoke in his public conversation about Father John, which took place on December 20, 1927 in the city of Belgrade, in the hall of the 2nd men's gymnasium (on Poincaré Street, No. 31), that the grace of God that dwelled in Father John was so strong that it penetrated the souls of those around him. The rudest, most savage people became meek and humble in the presence of Father John. “To be honest,” said the bishop, “the rude protodeacons and deacons, when Father John was serving, meekly and humbly asked for his prayers for forgiveness and mercy.” “Once,” says Bishop Metropolitan Anthony, “when I was an archimandrite, I received from the diocesan authorities an invitation to speak at the Liturgy at the feast of the church on the Petrograd side. I had a lot of things to do at that time, and I arrived at the church internally very annoyed at why I was being forced to speak when there was a local clergy. At this time, Father John arrived and went through the altar into the sacristy. I didn’t notice Father John, but my mood immediately turned from irritated to the most complacent.” From the above stories of Blessed Anthony, it is clear that the grace of the Holy Spirit, which dwelt in Father John, seemed to radiate from him and corrected the people who came into contact with him, without any desire on their part. When there was a tea party, Father John treated those present to tea from his saucer. Obviously, he was aware that the grace of the All-Holy Trinity, which abounded in him, was transmitted to others through him and his objects. In the Acts of the Apostles we read that the handkerchiefs and aprons of the Holy Apostle Paul healed 83 . The main visible character traits of Father John are humility, meekness and the greatest love for man; These qualities are inseparably linked with affection in relationships with people and commitment, exceeding all expectations. Everyone was brought to Father John by the same feeling. It forced people who came in carriages to get out of the carriages and stand next to ordinary gray people; it raised the fallen woman from the mud and made her human. Father John is not just the shepherd of Kronstadt, but a common prayer book, healer, folk hero, common patron and adviser, common father - Father (“he is Father for everyone” - the words of one peasant). He is the most famous and popular person in Russia. Father John is great precisely because he affirms our life with his life, being a true apostle of love. “Love, that’s a true miracle!” - exclaims Chrysostom. I present a poem by an author unknown to me, which truthfully and beautifully characterizes Father John. In days of doubt and lies and sacrilege. When the crazy world is bathed in blood, He preaches brotherhood of different tribes, And his speech is full of evangelical love. Not prone to vain and unnecessary debates. He comes - a disciple of the crucified Christ - To all the broken, grieving and sick. To all those who weaken under the weight of the cross. And, penetrating into the depths of the soul with an inquisitive eye. Grieves with the sad, rushes to help the sick... He is our ascetic prophet. Shining like a beacon in this dead night! Chapter 13. Punishment of God for attempting to laugh at Father John I quote the entire letter from Colonel Mikhail Dimitrievich Timofeev. "I remember one student's story about Father John: 'The three of us lived in the same room, and our lack of faith led us to a terrible deception. One of us decided to pretend to be sick, and we had to ask Father John to come to our apartment and pray for the sick person to get well. No sooner said than done. Father John arrived and, seeing the imaginary sick man in bed, said: 'Now I won't help you. I need it, but I’ll need it soon” 84. Then Father John prayed, did not take any money from us (we warned him that we ourselves had nothing) and left. The imaginary patient wants to get out of bed, but cannot. He was chained to her by an unknown force. At first we didn’t believe it, we thought he was pretending, joking, and then we ourselves got really scared. Still, we decided to wait. 2-3 days passed, or maybe more, I don’t remember.” The students see that things are bad, they go to Father John and, with tears in their eyes, repent of their wrongdoing. I also don’t remember well whether Father John went to them or sent them home in peace, consoling them that their friend was healthy, but the fact is that, indeed, they found their friend healthy, walking freely around his room. The one who told me this story said: “This lesson has made me a religious person, a believer, for the rest of my life.” In the described case, Father John, by the Holy Spirit, recognized the evil thoughts of the students, by the power of God miraculously punished them and turned them to repentance, after which he instructed and had mercy. A similar kind of miracle was performed by the Great Ecumenical Teacher and Saint John Chrysostom over the mayor of Constantinople, who, at the command of the wicked Queen Eudoxia, came to the cathedral to seize the saint and swung his sword at him, but his hand instantly withered. Repentant, he begged the saint to have mercy on him and received healing. A similar miracle was performed by the holy chief apostle Paul over the sorcerer Elimas, who instantly became blind at the word of the Apostle 85. Chapter 14. Church construction of Father John Father John built churches of God and entire monasteries, sometimes million-dollar buildings; for example, the Ioannovsky Monastery in St. Petersburg cost about one and a half million rubles. It was built in the name of the Twelve Apostles, whose images on glass were placed in the dome. But the people nicknamed him “Ioannovskiy” 86. Father John carried out these buildings, one might say, without money, by the power of love alone. People loved their good shepherd so much, who unselfishly, with complete self-forgetfulness, served suffering humanity, that they were glad to have the opportunity to serve him for their part, to do something nice for him. Father John slept little, ate little, knew no rest, and gave himself entirely to his neighbor. Where there is illness and suffering, where there are tears and sighs, where there is need and hunger, groans and sighs, where there is grief and sadness, Father John was certainly there with his fervent prayer, with his meek soul, with his love and consolation. Therefore, Father John had only to tell his admirers, contractors of various construction works, that they would help him build such and such a church or monastery for the glory of God, and the work quickly began and began to boil. Here is a case that the abbess of the Leushinsky convent Taisiya told me. When she decided to build a courtyard of the Leushinsky Monastery in St. Petersburg, located in the Cherepovets district of the Novgorod province, she turned to Father John for a blessing, hoping to receive financial help from him. Father John blessed this endeavor and gave Abbess Taisiya two kopecks. Although the pious old woman was embarrassed, she reverently wrapped the two ten-kopeck pieces in a scarf, believing that the Lord would help her undertaking, which Father John blessed. So what? A suitable place was found for a courtyard on Basseynaya Street in St. Petersburg; there were kind people who helped her acquire a place for a farmstead; There were contractors who undertook to carry out free of charge some stone work, some plastering work, some painting, roofing, carpentry and other work. And soon a three-story building rose on Basseynaya Street, topped by a church with a marvelous carved iconostasis made of pear wood 87 . And Father John loved to serve in this church, built in the name of the holy apostle, evangelist and confidant of Christ, the seer of the mystic John the Theologian. A deeply religious priest, an ardent admirer of Father John 88, became the rector of this church. Father John was very interested in each new church being built and participated in its construction with his contribution. I remember how in the Arkhangelsk province he was greeted by the residents of one village, to whom he donated a large sum for the construction of the church. In the summer, they harnessed a horse to a sleigh for him and took him to the construction of the church. This is how bishops were transported in ancient Russia. And how Father John rejoiced when he saw how churches, monasteries, farmsteads and monasteries grew before his eyes, with his help. Chapter 15. Father John - patron saint of virginity Father John built, expanded and supported many nunneries, blessed entry into them, loved to visit them and serve in their churches, and generally took an active part in the life of the monasteries and individual sisters. Nun of the Lesninsky Monastery 89 Paraskeva P., from the words of the nun of the Ioannovsky Monastery Maria, who lived with Father John for 10 years before entering the monastery, reports the following incidents that took place in the Ioannovsky Monastery. The nun of the Ioannovsky Monastery, Eusevia, who was obedient in the kitchen of the abbess, on the day of some great holiday on which the arrival of Father John was expected, felt so bad that she could not even get out of bed. Father John arrives. They tell him about the illness of the nun Eusevia. He immediately goes to her and says: “Mother Eusevia, today is a big holiday, why are you lying there?” She replies that she can’t get up, her head hurts so bad. Father John put his hand on her head, and the pain immediately subsided. Mother Eusevia felt completely healthy and went to prepare dinner. Here is such a case as mentioned in the Gospel of Mark, ch. 1, art. 30: Simonov’s mother-in-law lay in a fever; and immediately they tell Him about her; Art. 31: He approached and lifted her up, taking her by the hand; and the fever immediately left her, and she began to serve them. The nun of the Ioannovsky Monastery, whose name the narrator does not remember, but knew her personally, was punished by the abbess with deprivation of obedience and had been in this state for a year. Soon this nun's legs began to hurt. One day Father John arrives and asks the abbess: “Mother, are all your sisters in obedience?” The Mother Superior, surprised and embarrassed by this question, replies: “Yes, that’s it.” “And so-and-so,” says Father John, calling the name of that nun, “what is your obedience?” The abbess replies that her legs hurt. Then Father John himself goes to this nun and tells her: “It’s time for you to go to obedience.” After visiting Father John, she felt completely healthy, the pain in her legs was gone. Subsequently, this nun bore the obedience of the gatekeeper. The New Testament gives us many examples when the Lord Jesus Christ and the holy apostles healed with a single word. The above-mentioned nun of the Ioannovsky Monastery, Maria, told the following about herself. Often, when she was preparing for Communion, Father John told her: “You will not receive Communion today.” Another time, when she was completely unprepared for Communion, Father John unexpectedly told her: “Mary, you must take communion today.” And to her great surprise, she suddenly felt such contrition for her sins, which she had not been able to evoke through long preparation. From this it is clear that Father John had from God the grace and power to instill holy feelings in people. In his homeland, in the village of Sura, Father John built a stone monastery, a cathedral with two chapels and a school 90. This monastery received the name of the Sursky nunnery. In the city of Arkhangelsk, on the embankment of the Northern Dvina River, Father John built a stone building with a church - the courtyard of the Sursky Monastery 91. Father John loved the Leushinsky convent very much. Cherepovets district of the Novgorod province 92, where his help was 12 thrones and a girls' school, almost with a gymnasium course. There was no good water in the Leushinsky monastery. The elderly abbess Taisiya asked Father John to bless the place for digging a new well. Father John said: “Okay, tomorrow after mass I will show you the place.” After mass, Father John showed the abbess a place for a well, not far from the altar of the church. A well was dug and produced excellent water in large quantities. This is a case often repeated with Father John. When he asked God for something, he received an answer from the Holy Spirit that his prayer had been heard, or an indication of what to do. Similar cases often happened with the holy apostles. So, for example: The Spirit said to Philip: come and dock with this chariot 93 . While Peter was pondering the vision, the Spirit said to him: Behold, three men are looking for you; get up, get down and go with them, without any doubt; for I have sent them 94 . And so, now, at the pull of the Spirit, I go to Jerusalem, not knowing what will meet me there; only the Holy Spirit testifies in all cities, saying that bonds and sorrows await me 95. In the Yaroslavl province, Father John also built a nunnery, where he often visited 96. One of the nuns of the Hopov monastery, on Fruška Gora in Yugoslavia 97, recounts the following two stories from the life of Father John. This nun, while in St. Petersburg, in the church where Father John served, after the service was present when a girl in a state of insanity was brought to Father John. This girl was very beautiful, from a noble rich family. Her relatives turned to Father John with a question about the reasons for the insanity of this girl, educated, intelligent and, as it seemed to them, extremely kind. After a careful look at her, Father John said: “I believe that the illness befell her because of her pride.” The nun does not know about the further fate of this girl. The second story of the same nun concerns her sister, who, having suffered from epilepsy for many years, turned to Father John, but did not receive healing from him, he only told her: “Work, pray, fight the enemy and receive communion more often.” Chapter 16. Father John - patron of honest marriage First of all, I’ll tell you about myself, although it’s awkward and unpleasant for me, but I’m afraid to be ashamed of God and hide the miracle of God, for Christ said: Whoever is ashamed of Me and My words, of him I will be ashamed 98 . All my life, public women have inspired me with disgust, disgust and a feeling of pity. Depraved women from the world also did not attract me, I avoided them and dreamed of an honest marriage with a good young lady and of fidelity to each other. Therefore, in my youth, I asked the Lord in prayers to give me the most beautiful of the girls as my wife, who would be the best of wives and mothers. To fulfill this dream, I went to balls, conducted dances, spent three years at the Imperial School of Law and five years as an official in the Ministry of Justice, and tried to find the subject of my dreams. This went on for eight years, but nowhere did I see the priceless treasure I was looking for. Finally, I asked my father to invite Father John to us. Father John arrived, I took him to my room and said: “Father, I don’t want to live a dissolute life. I’m 25 years old, I feel like it’s time for me to get married, but I want to marry for love, but meanwhile I don’t love anyone.” Father John replied: “Let’s pray, God will help you.” He stood with me at the icons and prayed briefly, after which he blessed me. I gave him my first salary from the head of the Ministry of Justice in an envelope, saying: “Here, Father, for your poor.” After that, we entered the hall together, where Father John served a prayer service for water, then drank tea in the dining room and left. On the third day, I went to visit my relative, General Nikolai Kassianovich Shevtsov, whose daughter, my second cousin, graduated with first class from the Nikolaev half of the Smolny Institute 99. Arriving at the Shevtsovs, I saw a painted beauty at the piano, I was immediately stunned and fell in love. As it turned out, she was known for her beauty throughout Smolny. The brave second cousin, pointing to her friend, says to me: “Do you want to have such a wife?” I replied: “Of course I want to.” My second cousin told me that this young lady is morally the best of her friends and has the best account with her superiors for her good behavior. The question arises: why was it that for eight years I could not find a bride after my heart, but on the third day after prayer I found Father John? Yes, because, of course, the prayers of the great righteous man reached God. This young lady, out of modesty and prudence, did not immediately agree to the proposal I made to her, but said that she would think about it. Finally, she invited me to go to the chapel over the grave of Blessed Xenia at the Smolensk cemetery 100. There we celebrated a memorial service. Making sure that I was a pious person, she gave me her consent on the way back. After getting married, she devoted herself entirely to family life. She breastfed her six children, bathed and swaddled them, not trusting the bunnies and nannies who were always there. She did not go anywhere and did not receive anyone. She was meek and of an imperturbably calm nature, extremely intelligent and had a strong faith in God. When my father died, she told me: “I will replace your dad,” and when my mother died, she said again, comforting me: “Don’t worry, I will replace your mom too.” She also helped me in my official work. I had heaven at home. As soon as I returned home, all the intrigues that irritated me in the ministry were immediately forgotten. She steadfastly endured with me all the horrors of the Soviet of Deputies. Here in Yugoslavia, she earned money to support her family. She represented an example of fidelity and chastity. On March 17, 1932, she died in the city of Belgrade in Yugoslavia. My and my wife’s confessor, a father of righteous life and a deep believer, told me that she died because she was righteous and ready to inherit the Kingdom of Heaven. The Lord took her from the earthly vale, and gives me time to repent in order to be worthy to meet with her. Another friend of mine, now Bishop John of Shanghai, wrote me a letter of consolation in which he says: “Believe me that now your wife is closer to you in soul than she was before.” About the twentieth day after the death of my wife, I was sleeping and at 6 o’clock in the morning I saw her approaching me with heavenly joy and affection on her face and surrounded from below by a thin light cloud. I woke up immediately. His Beatitude Metropolitan Anthony told me: “According to the teaching of the holy fathers, this is not a dream, but a phenomenon; joy means that she feels good in Heaven, and affection means that she is pleased with you; “She appeared to console you and let you know that she was well, and so that you would not reproach yourself for not doing everything possible to save her life.” And here is what Archbishop Seraphim, head of the Russian churches in Bulgaria, writes to me: “My beloved son in Christ! With all my heart I share your deep sorrow on the occasion of the death of your precious, or better yet, priceless and now heavenly treasure - your wife. Indeed, there was something heavenly in the meek, loving gaze of your wife when I was with you. Believe that she separated from you in order to be united with you forever, and for this reason Father John found her for you with his prayers.” At the first meeting, the bishop added: “When you die, Father John and your wife will meet you.” Before my wife died, I thought that death was something very terrible, and I tried not to think about it. Now I clearly understood the truth that eternal bliss in the Kingdom of Heaven is incomparably better than any earthly happiness, which is always imperfect and passes away so quickly. Father John, with his short prayer, made me the happiest man among mortals, and after the death of my wife, he powerfully leads me into the Kingdom of Heaven. It is for this wonderful mercy that Father John begged me from God with a three-minute prayer that I so endlessly love and honor him and try to glorify him in God and God in him. The story of Maria Vladimirovna Imshenetskaya, born Gan Around 1894, the girl Maria Vladimirovna Gan, who lived in St. Petersburg, was wanted by her parents to marry a military engineer whom she did not love. One day she sees Father John in a dream, who tells her: “Come to me in Kronstadt and come to early mass.” Then Maria Vladimirovna decided to go to Father John and tell him her grief. Her friend Nadezhda Vasilievna Eger, born Lysenko, was sick with epilepsy and suffered seriously. They came to an agreement and went together to Kronstadt, stayed in a small hotel room, where they sadly learned that Father John was in St. Petersburg and would not be celebrating early mass tomorrow. However, remembering Father John’s order in a dream to go to early mass, they went. It turned out that, beyond expectation, Father John returned and celebrated early mass. The friends confessed and received the Holy Mysteries from Father John, who himself called them from the crowd. They asked him to come to their room. Father John promised. At the hotel, a rich and important merchant's wife, who was staying in the large room next door, asked them to receive Father John in her room, where she had prepared everything for the reception. Gan didn’t want to go to the merchant’s wife, but Eger agreed. Finally both agreed. Father John arrives, the merchant's wife meets him and says: - Please, Father, here, everything is prepared here. “No, I will serve here,” and went in to see my friends. Gan gave his hat, saying: “Hold it,” and Eger gave his coat, saying: “Hang it.” Gan told Father John about her grief and said that if Father John gave his blessing, she would submit to the will of her parents. Father John did not answer anything and began to serve a prayer service. Suddenly, in the middle of the prayer service, he turned around and said to the girl Gan: “Don’t marry him,” the prayer service continued. After finishing the prayer service, Father John turned to Gan: - The Lord will bless you, if you get married, you will live in St. Petersburg, come to me. Do you have my card? “And I have it for you,” he took out his photograph and signed it. Then he asked: “Are you German?” “No, Orthodox,” she answered. After this, Father John turned to Eger with the words: – Why are you still lying around, “mother”? It's okay, you'll be fine. Eger had not yet had time to tell Father John about her epilepsy. He didn’t know her before and couldn’t know that her family called her by the pet name “mother.” Gan actually married Imshenetsky, with whom she still lives in Yugoslavia in Belgrade, and Eger never had epileptic seizures again. During the prayer service, a sad woman stood. Father John took 2,000 rubles out of his pocket and said: “You need this.” It turned out that she had to undergo surgery. Father John gave another a small amount. It turned out that this man did not have boots and this amount was just enough for him to buy boots. The important merchant's wife again asked Father John to come to her, but he replied that he had no time and did not go. Mrs. Imshenetskaya’s story indicates not only Father John’s patronage of honest marriage. There is a whole inexplicable concatenation of the miraculous here. Father John, through the Holy Spirit, saw through the spiritual torment of the pious maiden Gan in St. Petersburg, appeared to her in a dream and invited her to his place, called her and her friend from the crowd, received instructions from the Holy Spirit during a prayer service about the future fate of Gan, saw what was wrong with Eger, understood her affectionate name “mother” and then with a single word healed her from a serious illness. And finally, he put to shame the merchant’s wife who was hoping for wealth. Moreover, he showed extreme mercy to the suffering, giving one sick woman 2,000 rubles. This incident suggests that Father John had from God in the Holy Spirit such a measure of holiness as St. Nicholas the Wonderworker had. In St. Petersburg there lived a pious girl who fell in love with a good young man, but he was not rich and did not yet have a position. The father of this girl was a stern man who wanted to marry his daughter to a rich man with position. Seeing the severity and inflexibility of her father, the girl went to the Baltic station, from where Father John usually left for Oranienbaum and Kronstadt, and when he arrived, she squeezed through to him and with tears explained to him her grief. Father John caressed her and said: “Don’t worry, you will follow your Michael.” When she returned home, her stern father reprimanded her for her long absence. In the morning, however, her father told her: “You can marry your Michael, Father John of Kronstadt gave me no rest all night today because of you.” Here again is not only Father John’s patronage of an honest marriage, but also a manifestation of the extraordinary power of holiness given to him by God by grace. Chapter 17. Father John’s daily trips to St. Petersburg to visit the sick After serving an early mass in St. Andrew's Cathedral, Father John went to St. Petersburg to visit the sick to whom he had been invited. If residents of St. Petersburg noticed Father John riding in a carriage along the streets of the capital, they would run after his carriage, and a crowd would immediately gather at the house where he entered. People rushed to him to, if possible, receive a blessing from him, ask him to pray, etc. People of all ranks and positions did this because they felt the great power of God emanating from Father John, and they knew personally or heard from reliable people about the miracles he performed daily. The crowd gathered such that every time, that is, many times every day, it seemed that Father John would be crushed, but this continued for half a century, and the power of God protected His saint, When Father John was going up the stairs, they tried to overtake him and sneak into the apartment where he had been invited, taking advantage of the confusion of the people who invited him. They did this in the hope of personally asking Father John to pray for them or for their loved ones. While people were crowding at the main staircase, the carriage in which Father John arrived was brought into the courtyard of the house and the gates were locked. This was done so that Father John could go down the back stairs from the apartment where he was, get into the carriage and, unexpectedly for those standing at the front door, drive out of the yard into the street and leave. But this trick was not always successful - someone would jump onto the steps of the carriage and ride while standing. There were cases when carriage doors broke off. And here is what A reports in a newspaper article. Pleshcheev about the return of Father John to Kronstadt from St. Petersburg after a working day: “One evening I was driving from St. Petersburg to Kronstadt. I entered the first class cabin of the Kotlin steamship. Someone I knew called out to me, made room and gave me a place on the sofa that ran along the cabin. Without listening to the conversations, I guessed that there was some kind of common interest. When I asked a friend what they were talking about, he replied: – Father John is traveling on a ship. They surrounded him and almost fell into the water. -Where is he? - I ask. – The barman Vasily Fedotovich forcibly pushed aside the crowd of passengers and squeezed Father John into the upper cabin in the middle of the ship, stationed a guard from his servants at the cabin, forbidding anyone to let anyone through. Father John was so tired from the day in St. Petersburg that he immediately fell asleep in the cabin. I heard a neighbor tell me: “My father lost his hand. Father John was there last week. He loved him and, having learned that my father had lost his arm, he visited him himself. He sat by the bed for a long time, prayed and quietly, almost imperceptibly, stroked his hand. The hand began to act... I myself witnessed it.” Chapter 18. The charm of Father John Memoirs of Baron NV. Drizena (“Renaissance” of January 1, 1934, No. 3135) “In the fall of 1898, the opening of the St. Petersburg Temperance Society 101 took place in the large hall of the City Duma. Father John presided. When the moment came for him to address the audience with an invitation to donate something to a “good cause,” something spontaneous happened. A huge crowd of elegant ladies and men rushed to the stage and began to throw everything that was at hand on the table: money, rings, bracelets, cigarette cases. The “younger brother,” a commoner, did not lag behind. I saw how a simple cab driver, in a patched caftan, took a wallet from under his coat and threw in copper money. The impulse was enormous, absolutely exceptional. In just 15–20 minutes, over five thousand rubles were collected, not counting precious things...” Chapter 19. Father John with his family NT's story. Perevoshchikova (her address is printed above), according to priest Polozhintsev. Priest Polozhintsev was the son-in-law of Archpriest Gurnov of the Church of the Intercession in St. Petersburg. Father John and Archpriest Gurnov were married to two sisters. Gurnova had a daughter. Once, when guests gathered at the Gurnovs, Father John was among the guests. The young people were embarrassed to dance in front of him, and Father John told them: “Dance, young people should dance, if it weren’t for the cassock, I would have danced with you myself.” This story characterizes the great simplicity of Father John, the complete absence of hypocrisy in him and his deep understanding of life. Chapter 20. Hierarchical position of Father John Father John served as a priest for 53 years, was a mitered archpriest and a member of the Holy Synod, that is, he reached the highest position possible for a person of the white clergy. In addition, Father John was granted many orders by the Sovereign Emperor, including three stars: St. Anna, St. Vladimir and St. Alexander Nevsky 102. Father John used to say that he did not need these order insignia, but that he wore them so as not to offend the Tsar, who granted them to him. Chapter 21. Attitude of the head of the English Church to Father John The head of the Anglican Church in England, the Archbishop of Canterbury, a contemporary of Father John, entered into correspondence with him and, among other things, asked Father John about the meaning of the eight-pointed cross used in Russia. Father John explained to the Archbishop of Canterbury the reasons for the frequent use of eight-pointed crosses. The upper crossbar means the inscription nailed on the cross: “Jesus of Nazareth, King of the Jews,” and the lower oblique is a symbolic designation of the fact that the repentant thief, crucified on the right side of Christ, went up, that is, to heaven, and the one crucified on the left side, who blasphemed Christ, went down to hell. At the same time, Father John explained to the Archbishop that the indicated appendages do not constitute anything obligatory in the Russian Orthodox Church and that, along with the eight-pointed cross, a four-pointed cross is also used, which heads many cathedrals and churches and is worn on the chest by archimandrites, archpriests and high priests. Chapter 22. Father John and Macarius, Metropolitan of Moscow Many Russian archpastors, archimandrites, mitred archpriests, abbots, archpriests, priests, deacons and monks deeply revered Father John during his lifetime. The relationship between Father John and Metropolitan Macarius of Moscow is very characteristic and instructive. It must be said that Metropolitan Macarius of Moscow, when he was Bishop of Tomsk, was an educator of the Altai pagans, just as St. Stephen of Perm was an educator of the Perm region. Bishop Macarius of Tomsk translated it himself, or others translated it with his blessing - I don’t know. Sacred Scripture and Divine Services in the Altai language 103. When Siberians came to Father John, Father John used to tell them: “Why are you coming to me, because you have your own Macarius, who is a better prayer book than me.” I know this well from my relatives, for my mother-in-law was a Siberian, and her sister was married to a Siberian gold miner, and they lived in Tomsk. When Bishop Macarius was already Metropolitan of Moscow, he came to Petrograd to participate in meetings of the Holy Synod. One day, Metropolitan Macarius wrote a letter to Father John asking him to set a time when he could receive him. When meeting each other, Metropolitan Macarius asked for a blessing from Father John, and Father John asked for a blessing from Metropolitan Macarius. Then the Metropolitan knelt before Father John. But Father John immediately knelt down before the Metropolitan. It ended with both righteous men hugging each other and Father John fulfilled the Metropolitan’s request and blessed him, and the Metropolitan, fulfilling the request, blessed Father John. Many unpious people will tell me that this does not prove anything, that Bishop Macarius was simply a “hypocrite.” So, in order to eliminate the very possibility of such an objection, I will give you the story of one gendarmerie general. When Vladyka Macarius was Archbishop of Tomsk and served in the cathedral, the governor began to talk with those around him. Then Archbishop Macarius asked the governor to stop talking. After some time, the governor, probably carried away by some topical issues, again began talking with those around him. Then the bishop stopped the church service and asked the governor to leave the cathedral, warning him that he would not continue the service until he left. The governor left and, returning home, immediately called the gendarmerie colonel and began to talk to him about writing a complaint against the archbishop in St. Petersburg. The prudent colonel said to the governor: “After all, it’s your fault, and if you complain, the trouble will be not for him, but for you. Better put on your uniform and go apologize to the archbishop.” The governor did just that. Zealous for God, but kind and gentle, the ruler hugged the governor and blessed him. After the death of Father John, Metropolitan Macarius became one of the lifelong members of the “Society in Memory of Father John of Kronstadt”, contributing 100 rubles to the Society’s cash desk and was the most zealous visitor to all the Society’s meetings. When the chairman of the Society, Protopresbyter of the Court Clergy, Father Alexander Dernov, invited Metropolitan Macarius to a meeting of the Society, the Metropolitan used to say: “I’m yours, of course, I’ll come.” Metropolitan Macarius expressed his love for the Society, in particular, by bringing his metropolitan choir, which sang Altai poems in Russian, to the meeting held in the Hall of the Chief Prosecutor of the Holy Synod on Liteiny Prospekt. Bishop Macarius told Protopresbyter Dernov the following remarkable miracle that took place at the tomb of Father John 104. Metropolitan Macarius, who had suffered from eczema for 17 years, came to the church-tomb of Father John, served a memorial service for Father John at the tomb, made three prostrations in front of the tomb and venerated it three times. After this, his eczema went away and has not returned for two years. This story was reported by Metropolitan Macarius to Protopresbyter Dernov two years after the healing. The Lord fulfilled the prayer of the Primate of Moscow for his healing, so that through the testimony of the Greatest Saint in Russia he could glorify His saint John of Kronstadt and show people that the miracles of God from the times of the apostles can be repeated even after two millennia, if only there were worthy servants of God. Speaking about the great elder Metropolitan Macarius, I remembered the prophetic Archpastoral message to his Moscow flock, which was published in the St. Petersburg newspaper “Novoye Vremya”. In this Archpastoral Letter, the Metropolitan of Moscow reproached the Russian people for going against their authorities, and menacingly predicted: “If you don’t want your own Russian power, then you will have foreign power” 105. Chapter 23. Emperor Alexander III and Father John Not only the archpastors and church pastors and the Russian people honored Father John, but the greatest of the Sovereigns, the Tsar-Peacemaker Emperor Alexander III, deeply honored him, who said to Father John: “I know who you are and what you are.” In his dying illness, Emperor Alexander III invited Father John to his place, who laid his hands on the head of the dying Tsar, and the Tsar said to him: “When you keep your hands on my head, I feel great relief, and when you take them away, I suffer very much, do not take them away.” Father John answered the Tsar that this was because I came right after the celebration of the Sacrament of the Eucharist for early mass. Father John continued to keep his blessing hands on the head of the dying Tsar until the Tsar gave up his righteous soul to God. Many people are probably asking the question; Why couldn’t such a great miracle worker like Father John heal the Tsar, adored by the people? One deeply religious and righteous archpriest, an academician, who spent 20 years as an inspector at a seminary and served as a priest for 25 years, told me that the reason Father John did not heal the Tsar with his prayers was that his death was decided in the Eternal Council of the Most Holy Trinity. To this I can add that the Lord did not always fulfill the prayers of even His supreme apostle Paul. Thus, the Apostle Paul says that he prayed to the Lord three times, that the Lord would deliver him from the angel of Satan - a thorn in the flesh, but the Lord said to him: My grace is sufficient for you 106. The same Apostle Paul, in his First Epistle to Timothy, says: From now on, drink not only water, but use a little wine, for the sake of your stomach and your frequent ailments 107 . This also begs the question, why didn’t such a great miracle worker like the Apostle Paul heal Timothy? Here, in confirmation of the words of the mentioned archpriest, I will cite the story of the cavalry general Abatsiev. from which it will be clear that Father John, while staying in Livadia during the Tsar’s illness, healed a sick Tatar in absentia with the power of his prayer. General Abatsiev was the aide-de-camp of the Sovereign Emperor Alexander III when the Tsar was dying. Father John lived in Livadia. One lady asked General Abatsiev to arrange a meeting for her with Father John. General Abatsiev went to Father John at 5 o’clock in the morning. At the gate of the kindergarten of the house where Father John lived, there was already a crowd, including Tatars, whom the police did not let in. There was a crying Tatar woman on the porch. The police didn't understand what she was saying. Abatsiev knew the Tatar language, as a native of the Caucasus, and learned from the Tatar woman that she had brought her sick husband, who was lying in a cart on the road, and begged to be allowed to see Mulla John. Abatsiev found Father John at morning prayer, even though it was 5 o’clock in the morning, and told him about the Tatar woman. Father John said to let the Tatar girl in. Thus, the Apostle Paul says that he prayed to the Lord three times, that the Lord would deliver him from the angel of Satan - a thorn in the flesh, but the Lord said to him: My grace is sufficient for you 108. The same Apostle Paul in the First Epistle to Timothy, ch. 5, art. 23, says: From now on, drink more than just water, but use a little wine, for the sake of your stomach and your frequent illnesses. Here, in confirmation of the words of the mentioned archpriest, I will cite the story of the cavalry general Abatsiev, from which it will be clear that Father John, while staying in Livadia during the Tsar’s illness, healed a sick Tatar in absentia with the power of his prayer. Through translator Abatsiev, Father John asked the Tatar woman if she believed in God. Having received an affirmative answer, Father John told her: “We will pray together, you pray in your own way, and I will pray in my own way.” When Father John finished his prayer, he blessed the Tatar woman by crossing her. Then Abatsiev and the Tatar woman went out together and, to the amazement of both, the sick husband of the Tatar woman was already walking towards him completely healthy. From this story it is clear that Father John, by the power of his prayer, even healed a sick Mohammedan. Thus, the power of Father John’s prayer did not diminish when he was in Livadia, and indeed, he could not change the fate of the great King, predetermined in the inscrutable ways of God. Grigory Karpovich Sukholentsev writes to me from Alvern in Germany: "During my active service, when our Father-Tsar Alexander III fell ill and died, then I personally read in the newspaper that Father John of Kronstadt wrote: “I raised the dead, but I could not beg Father-Tsar Alexander III from the Lord. Let His holy will be done for everything." Chapter 24. Testimony of the Optina Elder Barsanuphius about Father John Almost all Russian people know Optina Pustyn, on the banks of the Zhizdra River, two miles from the city of Kozelsk, Kaluga province, where the great elders labored; Ambrose, Barsanuphius, Nektarios and others, who had the great grace of the Holy Spirit, prophesied, were seers and miracle workers. Elder Ambrose, by the way, wrote the following instruction, useful to everyone: “We must live without grieving, without offending anyone, not to annoy anyone, and to everyone: “my respect.” Another great seer and wonderworker, Father Barsanuphius, spoke of Father John of Kronstadt this way: “Yes, Father John was a great man of prayer, a daring ascetic; he could ask the Lord for everything and pray for everything, but I, a sinful man, do not have such boldness.” These words are printed in the book by Fr. V.Sh. “Record about Father John of Kronstadt and the Optina elders” 109. I cite this testimony of the great elder because there are still some people who say that they see absolutely no reason to honor the memory of Father John of Kronstadt. I hope that after reading this book of mine, they will change their views. Priest Father Vasily Shustin, now in Algeria, before his departure there, when I asked him why he hid his first and last name on his book and put only three letters “O. V. Sh.,” told me the following: “The book “O.V.Sh.” written by me, but printed by Hieromonk John Shakhovsky 110, who instead of my first and last name put only three letters: O. V. Sh.” In issue No. 1594 of the Vozrozhdenie newspaper, in an article by Boris Zaitsev regarding the said book by Father Vasily Shustin, by the way, it is printed: “Now Vasily Shustin is a priest, but then he was a student.” Further Boris Zaitsev writes: “In an enlightened society (pre-war), Father John had an unimportant attitude. This society was far from religion and spiritual life. It could not appreciate what was rare and amazing in Father John. Prejudice said that nothing like this could exist at all, all this was only for the ignorant. And it was pointed out, not without arrogance, that there were always some cliques around him - Father John was not very prosperous, he gave off the impression of fanatics and fanatics. “Johannites” are followers of a sect that considered him to be the Savior who came to earth a second time. Father John did not give them Communion. “Come in, come in,” he said, “you are overcome by madness, I have anathematized you for blasphemy.” But it was not so easy to get rid of them. They climbed towards the Chalice like crazy, so the policemen had to pull them away. Moreover, at every opportunity they bit him, trying to partake of a drop of his blood! He denounced them publicly in the cathedral and excommunicated them - nothing helped. They caused him a lot of grief and trouble and gave rise to unfair condemnation of himself. Those who did not approve of him did not see or understand the enormous things he did, but the extremes of psychopaths were picked up and inflated. But he was deeply loved and revered by the healthiest, ordinary people (the St. John’s women were, of course, an exception). In general, he was a folk hero, “one of ours,” “ours,” although he wore a silk cassock, wore orders, and often rode around in a carriage (of course, in a “good one”). Russian nature was very strongly expressed in him, those blue eyes were irresistible - they burned with love and prayer. Father John was a kind of “Nicholas the Pleasant,” an intercessor and intercessor; you can turn to him in grief, trouble, or illness - he will help. No wonder crowds gathered wherever he appeared. Father Vasily Shustin talks about some cases of healings by Father John. Shustin's father was dying of throat consumption. Professor Simanovsky determined that he had ten days to live. Since Father John was close to the Shustin family, a telegram was sent to him in Kronstadt. He has arrived. Seeing his father, he exclaimed: “Why didn’t you tell me that he was so seriously ill?” I would bring the Holy Gifts and give him communion. His father looked at him silently and mournfully. Then Father John thought about it and suddenly asked: – Do you believe that I can help you by the power of God? The father could no longer speak and only nodded in the affirmative. Father John ordered him to open his mouth “and blew three times in a cross shape.” Then he swung and hit the small table with medicines. All the bottles flew and broke. (How vivid and typical of him this is! How clearly I see a quick hand smashing unnecessary drugs!) He ordered his father to be taken to Kronstadt for communion. Despite the cold and danger, he was taken. When he returned home, Simanovsky was amazed: all the wounds in his throat were healed. Simanovsky publicly declared: “This is unprecedented, this is truly a miracle!” (My father lived another 25 years after that). Father John arrived at the christening of V. Shustin’s sister without any warning - she was born earlier than expected, and no one notified him. But he knew about it - in his own ways, only those he knew. Subsequently, when the girl was seven years old, she fell ill with smallpox. Father John ran his hand over his ulcerated face and stroked it. When the illness passed, not a single rowan was left on the face. For this legendary man, neither distance nor time existed. He guesses someone else's grief and immediately gives treatment; he feels a close and living soul in the crowd. And he is always with the people, surrounded by them, in their element. One woman, now deeply religious, told me how as a teenager she saw Father John in Tsaritsyn (near Moscow) on a railway platform. He blessed the people from the carriage window. Seeing her, he suddenly shouted: - Little crested one, come here! She came up, he put his hand on her head and especially blessed her. Her life is not over and her fate is unknown. I only know that then she was a red-haired, “crested” teenager, far from faith and religion, and now a woman devoted to the Church and Orthodoxy - he immediately chose her, noted her and fell in love with her in a crowd of thousands. And the Optina elder Barsanuphius? The young officer, who needed to see Father John in Moscow, stopped by the church of the cadet corps, where he served, and entered the altar. Father John at this time transferred the Holy Gifts from the throne to the altar. Suddenly he put down the Cup, walked up to the officer and kissed his hand. No one understood why he did this, there was some confusion, and the officer himself became embarrassed. Then those present began to say that this probably meant some future event in his life - for example, that he would become a priest. The officer began to laugh - it never occurred to him to become a priest. In the end, it turned out that not only a priest, he became a monk and an elder, Father Barsanuphius 111. The record says more than once that Father John “boldly” prayed. This is characteristic of his sense of “sonship” with God. It is remarkable that he always prayed in improvised words, on his knees, but he pronounced some words sharply, with emphasis - as if he was demanding. It’s somehow creepy to say, maybe foolishness before God? Courage permitted and tolerated by great intimacy? Unfortunately, we know little about him. His remarkable appearance would deserve a detailed, loving study. The recording of Father V. Shustin, made with great simplicity and with great love for Father John, is extremely important material, but just that - material. And now is the time for Russians to start getting acquainted with their heroes: how great and infinitely rich Russia is and how little we ourselves know about it! 112 Another peculiarity of Father John: according to Father V. Shustin, his wife was more like a sister to him than a wife 113. The heaviness of sex, blood, childbirth, their earthly weight were alien to him. This is too spiritual a person to produce offspring. Paul moved away from him. Father Barsanuphius saw him in a dream like this: he was leading him up the stairs, beyond the clouds. There were several platforms on it, he brought Barsanuphius to one, and he rushed further, saying: “I need higher, I live there,” and at the same time he began to quickly rise upward.” Chapter 25. Father John in fiery radiance The story of captain II rank Stepan Pavlovich Burachok, who lives in the city. Pancevo, in Yugoslavia. “My late father, Pavel Stepanovich Burachok, retired vice admiral, told me the following incident: “As a young officer, I used to go to early mass, which Father John served, and often stood on the choir, read and sang for the psalm-reader, but one day I was too lazy to get up, did not go to mass and fell asleep again, and in a dream I saw that in my place, where I usually stood in the church, Father John came to the choir, began to read, and as he read, fire began to flare up around him. fire, and finally he all became surrounded by a fiery radiance. Imagine my surprise when, at our first meeting, Father John addressed me with the words: - Well, why didn’t you come to mass, Pavel? I read for you and prayed; no, you don’t understand yet, you don’t feel these grace-filled words of prayer, because when you read them, you feel like you’re on fire!” Amazed by this, my father exclaimed: - Father, I saw you on fire at the same time! Happy to bear witness to this truth. Stepan Pavlovich Burachok" 114. This story of the venerable vice-admiral about the dream that the Lord vouchsafed to him shows us that God glorified Father John during his lifetime with His Divine radiance, just as he glorified the holy Venerable Seraphim, the Wonderworker of Sarov, whose radiance Motovilov, a friend of the Venerable Seraphim, was privileged to see 115 . In the same way, in relation to Father John, P.S. was privileged to see his radiance. Burachok, whose son writes: “Father Father John was a great friend of my late father and mother Yulia Apollonovna: he baptized all of us, 8 children, as a priest, and was also a godfather to some. When he came to us, he always caressed and blessed us, talked to us and during tea drinking gave each of us a spoon of very sweet tea, which we loved very much.” Chapter 26. Enemies of Father John But Father John had not only admirers, but also envious enemies among the clergy, who, being completely unspiritual and non-believing people, did not understand Father John’s ascetic service to God and people and could neither understand nor believe the power of God operating in Father John. Therefore, when Father John began to be invited to serve in various churches in the capital, this irritated the local clergy. So, when the Senna merchants invited Father John to serve in the Church of the Savior on Sennaya Square, the rector of the church met him at the entrance to the church and in harsh terms asked Father John to leave. Father John meekly asked the deacon present to reconcile him with the archpriest rector. However, the abbot did not let up and insisted that Father John leave. Seeing the hopelessness of further conversations, Father John left. And among the priesthood of St. Andrew’s Cathedral there was one priest who did not honor Father John 116 and said: “We are all the same as Father John.” But God punished him with such ugly thickness that he could not kneel down, much less rise from his knees, and when he died, he decomposed so quickly and terribly that it was impossible to perform his funeral service due to the terrible stench. I saw this fat man myself and was horrified by his thickness, and another archpriest told me about the impossibility of performing the funeral service for him. His Beatitude Anthony, Metropolitan of Kiev and Galicia, in a conversation about Father John, delivered on October 19, 1928 in the hall of the 2nd Belgrade Men's Gymnasium, among other things said: “The clergy complained about Father John to Metropolitan Isidore, who did not personally know Father John, summoned him and reprimanded him about the expensive silk moire cassock that Father John was wearing. Father John silently took off his expensive cassock and left it with the Metropolitan. Another time, a group of people submitted a written complaint to Metropolitan Isidore against Father John, accusing him of serving in other people’s parishes. Metropolitan Isidore read the complaint, locked it in his desk and summoned Father John and the complainants to the time appointed by him. When Father John and the complainants appeared, the Metropolitan took the complaint out of the table and, to his great amazement, saw that nothing was written on that piece of paper, and the complainants saw the same thing. Then the Metropolitan, in bewilderment, asked Father John what this meant. Father John prayed to the Lord God, and, through his prayer, the text of the complaint again appeared on the sheet. Struck by this miracle of God, Metropolitan Isidore realized that God Himself was protecting His saint in a miraculous way, tore up the complaint, kicked out the complainers, and said to Father John: “Serve, Father, wherever you want.” Metropolitan Isidore was never sick, but when he fell ill and was afraid for his health, he asked for the prayers of Father John.” The famous Chief Prosecutor of the Holy Synod K.P. Pobedonostsev also said to Father John: “They say about you that you serve prayer services, perform miracles, be careful that you don’t come to a bad end.” To this Father John replied: “Don’t worry, wait and see what the end will be.” Father John was often reproached by some for surrounding himself with unworthy people. To this, Father John replied: “If the Savior did not drive out adulterers and sinners from Himself and tolerated Judas the traitor near Him, then shouldn’t I, His unworthy servant, follow His path! I am the same sinful person as you all. I’m a sinner and I repent... Beware of pride!” The Pharisees repeatedly made the same reproaches to Christ, to which the Lord answered: It is not the healthy who need a doctor, but the sick; I came not to call the righteous, but sinners to repentance 117. When Father John was told that the psalm-readers and the people around him were dishonest thieves and that they needed to be replaced, Father John said: “If there are others, they will still steal, it is better for some to sin than for others to sin.” It is remarkable that God did not leave both psalmists of Father John without punishment. The psalm-reader Ivan Pavlovich had a withered daughter, and the psalm-reader at the House of Industriousness Babenko had a grandson with bone tuberculosis. One manufacturer made a piece of especially good velvet for clothing in his factory for Father John and sent it through a psalm-reader, who did not give it to Father John, but made a rotunda out of it for his wife. It happened that this manufacturer, having arrived in Kronstadt to visit Father John, saw his velvet on the psalm-reader’s wife and showed it to Father John. Father John said: “I see. Well, let it be.” Chapter 27. An attempt by a Catholic priest to distort the people’s idea of Father John At the end of December 1932, the newspaper Vozrozhdenie published: “A Jesuit magazine is published in Vilna, called “Towards Union.” Father Siemiatsky, a man with boundless imagination, collaborates with him. Here is what Semyatsky writes: “Father John of Kronstadt performed many miracles while he was a Catholic, 118 but as soon as he renounced Catholicism, the power of miracles left him.” Of course, this is a pure fable, and we cannot even understand why Mr. Semiatsky needed this seduction of deceased Russian priests into Catholicism? For my part, I cannot help but recognize this remark of the newspaper “Vozrozhdenie” as very witty. However, I see that the author of the note has little knowledge of the Catholic religion. Therefore, I consider it my duty to explain the following. The Catholic clergy forbids the flock to read not only the Bible, but also the Gospel due to the fact that, reading the Gospel, the flock can notice many inconsistencies between religion and the Gospel: for example, Christ says: “Whoever does not drink My Blood and eat My Flesh will not enter the Kingdom of Heaven 119.” The Catholic clergy, while partaking of the very Body and Blood of Christ, communes only the Body to the laity. Christ says: “You have one Head - Christ 120,” and the Catholic clergy says: “No, the Pope,” etc. Father John performed countless miracles, and this is a fact known to everyone. Therefore, if a Catholic priest would deny this, then they would now object to him: excuse me, in such and such a family, Father John healed such and such a hopelessly ill person, and in another, such and such. Therefore, priest Semiatsky, knowing that his Catholic flock was accustomed to blindly believe the priest, came up with such an explanation in the hope that they would believe him. Chapter 28. Father John had from God the gift of seeing the disembodied Having arrived at the courtyard of the Leushinsky Convent, on Basseynaya Street in Petrograd, and having served the all-night vigil, Father John got up very early and went with Abbess Taisia along the embankment of the Neva River to get some air before the late mass. Near the Nikolaevsky Bridge they caught up with the funeral procession. Father John began to be baptized and said, turning to the abbess: - How scary it is for drunkards to die! She believed that Father John recognized the deceased from the relatives who followed the coffin. To this Father John replied: – Just like you, but I see demons rejoicing over the death of the drunkard’s soul. Chapter 29. The forces of nature obey Father John While Father John was traveling to his homeland on horseback, he was asked to pray for rain, since there was a great drought. Father John began to serve a prayer service. As soon as he had finished the prayer service, such a downpour began to pour in that those present barely had time to take shelter in the huts. One day, Father John, arriving at a church in a village, was surprised that the church was almost empty. He asked the headman about the reason for the absence of people. He was told that the forests were burning due to drought and everything was on fire. Then Father John said: “So let’s pray to the Lord to send rain,” and began to serve. When Father John, having finished the service, left the church, it was already raining. Chapter 30. Father John stops terrible epidemics This is what M said. M. Rodzianko in a letter dated December 29, 1927. In the 80s, there was severe cholera in the south of Russia and was rampant especially in the city of Novomoskovsk, Ekaterinoslav province. The population turned to Father John by telegraph with a request to pray. The answer was: “I am praying for you.” And from that day cholera ceased 121. The story of Vladimir Vasilievich Gumilevsky. In the 1900s, there was Asiatic cholera in the city of Taganrog. Father John arrived and walked around the sick, without any fear of infection. After his departure, the cholera began to subside and completely stopped. Riding on horseback through the north of the Novgorod province, Father John reached the quarantine outpost, beyond which they were not allowed to pass, since anthrax was rampant there. Father John got out of the carriage, demanded vestments and served a prayer service for the end of the death of livestock. After which he said: “God has sent you happiness - there will be no more cases.” Father John was allowed through the quarantine, and he traveled further, and the loss of livestock stopped. Of course, no one can say that the death of livestock, which had taken over a significant territory, was stopped by the power of Father John’s prayer, as non-believers said about the healed people, that Father John acted by suggestion. Is it possible to talk about indoctrination into animals, and, moreover, scattered over a large territory, in whose bodies pathogenic microbes acted? Yes, Father John influenced them, but by the power of God. Chapter 31. Personal testimony of Father John about the appearance of the Most Holy Theotokos to him for the first time “On August 15, 1898, on the day of the Dormition of the Mother of God, I had the good fortune for the first time to see in a dream the Queen of Heaven clearly face to face and to hear Her sweetest, blissful, encouraging voice: “Dearest children of the Heavenly Father.” While I, aware of my damnation, looked at Her most pure face with trepidation and with the thought: will the Queen of Heaven reject me with anger? Oh, most holy and most blessed face! Oh, blue and dove eyes, kind, humble, calm, majestic, heavenly, divine! I will not forget you, wonderful eyes! This phenomenon continued for a minute; Then She left me leisurely, stepped over a small ravine and disappeared. I saw the procession of the Heavenly Visitor from behind. At first I saw Her as if on an icon, clearly, and then She separated from it, descended and set off on its way. In the evening I was writing a sermon on the day of the Assumption and went to bed late, at 2 am. During the all-night vigil, I read with great emotion the akathist and canon to the Dormition of the Mother of God in the Assumption Church" 122 123. Chapter 32. Father John's appeal to the Lord God “On the New Year 1898. I thank You, All-Bountiful Lord, for You have still granted me the summer of Your goodness! Renew the right spirit in my womb, O Master, and create a pure heart in me for Your dwelling in me. I thank You for Your countless blessings, poured out and constantly poured out on me, a great sinner; I thank You for Your long-suffering toward me, who have angered You with countless sins, and for Your invincible and all-conquering mercy; I thank You for my mental and physical health, for I am old in years, young in spirit and body; I thank You for Your daily justification by Your Honest Blood and multiple times every day. I thank You for the tenderness of tears during the celebration of the Liturgy and for the ever-present consolations of Your Holy Spirit, for His holiness, acceptable from His most holy and inexhaustible being, which is one with You; I thank You for the irresistible attraction of Your people to me - babies, young, mature and old, running to me from everywhere and everywhere, wherever I appear in towns and villages; I thank You, for You have solemnly and strongly implanted the Orthodox faith and piety everywhere, especially in women’s monasteries; I thank You for granting me courage in prayers for the whole world and all people and for bringing them from error to the unity of faith and piety; I thank You, for you have tamed the unrighteous rage of the unorthodox peoples who are hostile to us, the true believers, and brought them to an understanding of the truth; I thank You, for You draw everyone to unity - that they may be one, as You are One in the Trinity, Glorious God; I thank You, for You have overthrown and put to shame the devil, who is strong in the fortress, every day in his all-evil and all-violent schemes; I thank You, for You grant me to stand in Your truth and righteousness; I thank You, who gives me the word of reason and strength, always telling me to people about Your name, in the word of Your Gospel; I thank You, for You glorify me everywhere, even though I am unworthy and a great sinner; I thank You for my blameless life, even though sin attracts me to itself every day and torments me, for if You had not kept me like the apple of my eye, I would have committed every sin. There is no number of Thy mercies towards me. Lord, I thank You for everything, and there are no words worthy to thank You, Lord! Amen" 124 125. Chapter 33. Testimony of Father John himself about the grace dwelling in him Father John, like the holy Apostle Paul, himself testifies in his writings to the gifts of God's grace that dwelt in him. So, for example: In the foreword to the book “My Life in Christ,” published in 1894, Father John writes 126: “Everything contained in this book is nothing more than the grace-filled illumination of the soul, which I received from the All-Enlightening Spirit of God in moments of deep attention and self-examination, especially during prayer.” In the book “New Words Spoken in 1904,” on page 48, Father John says: “This year has come for us the bright feast of the Almighty, Beginningless and Life-Giving Trinity, by which we all constantly live, breathe, think, and about which - I will say about myself - I constantly think, which I contemplate, constantly call upon, glorify, by which I am cleansed, enlightened, sanctified, and freed from all evils. In which I boast and rejoice. Whom I triumph over all enemies, visible and invisible, Whom I adore - for the Trinity is my deification, my dissolution, when I become a sincere participant in the Holy Mysteries of Christ and stand firmly in all truth.” Chapter 34. Appearance of Father John The main distinguishing feature of Father John’s face was his blue eyes, which people with unclean thoughts and depraved lives were very afraid of, for Father John’s gaze showed quite clearly that the entire inner content of a person’s soul and his thoughts were well known to Father John. He often denounced people, revealing the secrets of his interlocutor's soul. Personally, I experienced his insight myself and repeatedly heard how people who were invited to be present during Father John’s visit to any family said: “No, I won’t come, he’ll tell me something else.” This is what the most venerable hieromonk of the Valaam Monastery writes about the eyes of Father John: “Most of the portraits of Father John do not capture the endless love that shone in the eyes of this loving and most righteous shepherd, the cheerful, joyful mood that inspired this face, with a welcoming smile of condescension, boundless patience and extreme mercy. Anyone who during his lifetime had the good fortune to see Father John close is sadly convinced that almost all of his portraits do not convey the spiritual beauty of his face, his unearthly splendor and his sacral face. Father John's hair was light brown with a lot of gray at the end of his life. His face was always fresh with a bright blush, which came from the fact that Father John moved across the sea to St. Petersburg and back every day, winter and summer, in all weathers.” The same Valaam monk writes: “In Bose, the resting Father John, during his lifetime, loved and honored the Valaam monastery, willingly blessed those who wanted to be saved in this monastery, and most of the Valaam monks of the last five or six decades have been monastic here with his blessing.” I cited this extract from the letter to draw the attention of readers to how great the influence of Father John was on his contemporaries and that he was truly a prophet of God, sent to the Russian land before the time of hard times. Father John was of average height, dry - thin in body. Chapter 35. Martyrdom of Father John Story by Alexandra Alexandrovna Ankirova “I lived with my husband in Arkhangelsk, where they had five houses. We lived on Primorskaya Street, in house number 29. Father John, when he came to his homeland, always visited us. After 1905 and the manifesto on freedom of conscience, or, as the people called it, “on the freedom to be without conscience,” 127 Father John came to us again. Seeing a portrait of Leo Tolstoy on the wall, he asked me; – Why did you hang his portrait? I replied that my daughter hung it. Father John tells me then: – Take off this portrait of the Antichrist right now and tear it up 128. Then, when we began to talk with Father John, he says to me: – Speak louder, because I have trouble hearing since a student hit me on the cheek in St. Andrew’s Cathedral. – Once, when I was serving mass in St. Andrew’s Cathedral and came out of the Royal Doors with the Chalice, I saw a student lighting a cigarette from the lamp in front of the icon of the Savior. I told him: “What are you doing?” The student, without answering, hit me on the cheek, so hard that the Gifts spilled onto the stone platform. I crossed myself, offered him the other cheek and said: “Hit again.” But the people grabbed the student. The stones from the platform were then taken out and thrown into the sea.” “In St. Petersburg on Timofeevskaya Street there lived a milkmaid, Nadezhda, from whom I took milk. Her husband was a drunkard, and she often beat him for it. She was advised to turn to Father John of Kronstadt, which she did. Father John healed her husband from drunkenness. She was so happy that she handed over the entire household to her husband and began to serve her dear Father with all her soul and often accompanied him in his carriage to visit the sick. One day, rich people begged her to bring Father to a seriously ill person. Nadezhda began to ask Father to go there, but Father answered: “Will you take me to the slaughter?” Nadezhda was frightened by these words, but did not understand anything. There were also two women in the carriage who protected Father. On the way, Father repeated two more times: “You are taking me to the slaughter,” and then said: “Lord, Thy will be done.” We arrived at a very rich house; in the dining room the table was set and all kinds of snacks were supplied. The priest asks: “Where is the patient?” He is shown to a room nearby and invited to enter, and when we wanted to follow him in, we were quickly pushed aside and the lock clicked. We all got worried. A fuss was heard behind the door: two of us began to knock on the door, and the third ran after the coachman, who had heroic strength. The coachman ran in and hit the door with all his might with his shoulder and broke the lock. We were presented with the following picture: Father was lying across the bed, there were pillows on him, and three fanatics were sitting on them 129; there was blood on the floor. The coachman threw off the fanatics, picked up Father in his arms and carried him into the carriage. We all shed tears and asked Father for forgiveness. We didn't know there were fanatics there. They cut Father in the groin. When Father came to his senses, he strictly forbade anyone to talk about this, so that there would be no pogroms. The next day it was announced in the newspapers that Father was ill. That's all that Nadezhda told me in confidence. Sorry. Nun Euphrosyne Tulyakova. Belgrade". From then on, Father John began to fall ill, did not fully recover, and suffered greatly until his death. Thus the Lord vouchsafed Father John martyrdom for Christ. Chapter 36. Attempt to establish a Society to protect Father John from slander After the manifesto of October 17, 1905 on freedom of conscience, newspapers and magazines began to publish various dirty tricks about the Tsar and Father John with the undoubted goal of denigrating them both in the eyes of the people. By the way, one day, when I came to Khudekov, the publisher of the Petersburg Newspaper, and was waiting for him in the editorial office, I heard the following conversation between two Jews, employees of this newspaper, among themselves. One asked the other: - Well, did you write anything about Father John? - Well, what am I going to write, I don’t know anything about him. - Well, what kind of writer are you if you have no imagination? The attacks on Father John soon became so numerous and shameless that the ardent admirers of the great elder decided to establish a Society to protect him from these outrages. To discuss this issue, in the office of the “Society for the Propagation of Religious and Moral Education in the Spirit of the Orthodox Church”, in the basement of the church of this society, on the corner of Nikolaevskaya and Stremyannaya streets, the following gathered: the rector of the Peter and Paul Court Cathedral (in the fortress), mitred archpriest Father Alexander Dernov; the rector of the church of the said Society, Archpriest Lakhostsky; chairman of the Temperance Society, Archpriest Father Pyotr Mirtov, who united 200 thousand teetotalers and built two churches: rector of the Church of the Expedition for Procurement of State Papers, mitered Archpriest Father Philosopher Ornatsky; priest Father Mikhail Prudnikov (a perspicacious elder and man of prayer) 130: priest of the Church of the Ioannovsky Monastery Father John of Ornatsky; priest of the Leushinsky convent, Father Nikolai Gronsky; wife of Secretary of State Makarov; Countess Heyden; Countess Sofia Sergeevna Ignatieva; widow of engineer general Kosinskaya; Actual State Councilor Georgievsky; an official of the Office of the Holy Synod and I, the author of this book. The project of the Society for the Protection of Father John from all kinds of attacks was read and approved. Those present chose a deputation, which was instructed to go to Father John and ask for his blessing for this matter. Father John was so moved by this initiative that he shed tears and kissed the draft charter of the Society. However, when this project was presented for approval by Metropolitan Anthony (Vadkovsky) of St. Petersburg, the Metropolitan did not allow the establishment of this Society. It must be said that Metropolitan Anthony of St. Petersburg was jealous of the glory of Father John and did not love him. True, I myself once saw how, at the end of a solemn meeting of the “society for the dissemination of religious and moral education in the spirit of the Orthodox Church,” where the Holy Synod was present in its entirety, including Father John, who was a member of the Holy Synod, the people uncontrollably rushed to Father John, asking for a blessing. Father John turned to the metropolitans sitting next to him with a request to allow him to bless the people and, having received permission, began to bless. The metropolitans, having left the stage, headed for the exit, but the people, rushing to Father John, pushed them into a corner. The hatred of Metropolitan Anthony (Vadkovsky) of St. Petersburg for Father John received its clear expression after the blessed death of the great prayer book of the Russian land and wonderworker, when the Metropolitan forbade serving prayer services in the church-tomb of Father John 131. One of my friends, a pious Petrograd archpriest, told me that the death of Metropolitan Anthony (Vadkovsky) was very cruel. He had a stroke - he lost his sight and language, but he heard and understood everything for six days. Soon after the above-mentioned attempt to establish a Society to protect Father John from slander during his lifetime, the great elder began to praise. Chapter 37. Father John's dying illness At the end of 1908, in the city of Kronstadt, the great light of the Church of Christ, Father John, who shone brightly throughout the whole of heaven for half a century and three years, slowly faded away, now flashing with a bright light, now flickering. The Moscow High Hierarch Vladimir noticed this flickering and, accompanied by His Eminences Hermogenes, Bishop of Saratov, and Seraphim, Bishop of Oryol, arrived in Kronstadt on December 5, 1908 and visited the sick Father John 132. Also arrived: General Nikolai Iudovich Ivanov and Admiral Nikonov. Father John greeted them with the words: “I sincerely thank you, distinguished guests, most reverend archpastors, for remembering me, a little one, and visiting my infirmities - in particular I kiss your love, Your Eminence Bishop.” Father John said that he was 79 years old and talked about his painful illness, which did not give him rest for more than 15–20 minutes day or night. And only during the service of the Liturgy does nature give him weakness for two hours. Despite the doctors’ demands, Father John flatly refused fast food. Father John said: “I thank my Lord for the suffering sent down to me for the purification of my sinful soul. Holy Communion brings life to life.” Metropolitan Vladimir remembered Father John’s visit to Moscow, asking him to cover with his love if lack of time prevented him from providing him with spiritual attention, and asked to pray both in this and in the future life 133. The elder said: “What are you asking me, Holy Master? I have always carried in my heart and will keep until the end of my days a special love and reverence for your shrine.” On December 6, Father John celebrated early mass, and both bishops served late mass. When in their sermons they touched on the personality of Father John and mentioned the publicists and actors who persecuted Father John and dared to insult the saint, the preachers were interrupted by sobs. When the bishops and archpriest of Vostorgov visited Father John, he retired with them to his room and talked with them for about an hour, as he himself said, about subjects of the utmost importance. The interlocutors left Father John in tears. On December 10, Father John celebrated the last Liturgy, his strength left. During this time, Father John used to say: “I am kindled with a strong desire to see the Artist, Who wisely created me in His image and likeness 134 with reason, feeling, free will and immortality in the soul. When will I see Him, the Desired One?” On December 12, 1908, on the 53rd anniversary of Father John’s ordination to the priesthood, I went with Archpriest Father Mikhail Prudnikov to Father John in Kronstadt, but, having learned that he was very weak, I did not dare to disturb him and returned to St. Petersburg; Archpriest Father Mikhail Prudnikov entered. Chapter 38. The death of Father John God revealed to Father John the day of his death long ago. 5 years before his death, at the foundation stone of the Naval Cathedral in Kronstadt, Father John said: “When the walls are put under the roof, I will no longer be there” 135. “What is the date today? – Father John asked Abbess Angelina on December 18, 1908. Having received an answer, he said: “Thank God, two more days, we’ll have time to do everything.” Despite his extreme malaise, Father John did not stop receiving Holy Communion daily. On December 18, the sacristan of St. Andrew's Cathedral appeared to him with the Holy Gifts. Father John wanted to meet and receive Holy Communion himself, but his strength left him, and those in the room barely managed to support the elder. Soon he fell into oblivion, which was then replaced by heavy groans, testifying to the severe suffering of the patient. This is how the night of the 19th passed. On this day, Father John was in a semi-conscious state. By the evening of the twentieth, Father John regained full consciousness, but at the same time he felt extremely heavy and began to complain to those around him about a terrible fever throughout his body. Those around him understood what this meant. “Father is dying...” This sad news, like lightning, instantly spread throughout Kronstadt. In St. Andrew's Cathedral, it was decided, without waiting for the morning, to serve the Liturgy and after it to give Holy Communion to Father John. The numerous people present at this night Liturgy wept bitterly: the clergy who performed it also wept. At the end of the Liturgy, the clergy went with the Holy Gifts to Father John’s apartment. He was in a state of oblivion. “It’s stuffy, it’s stuffy!” - those around heard. Although with great difficulty, the patient was able to receive communion. After receiving the Holy Mysteries, he continued to lie with his eyes closed and occasionally moaned. His breathing became gusty, which meant that the hour of death was already approaching. At 6 o'clock in the morning the priest began to read the funeral service 136. The patient lay silently, with his eyes closed. At 7:40 a.m. on December 20, 1908, Father John quietly departed to Christ in the eightieth year of his life. The death of His saints is honorable before the Lord 137. When the news of the death of the great miracle worker, man of prayer and good shepherd-philanthropist spread throughout St. Petersburg, I and my friend, Archpriest Gronsky, immediately went to Kronstadt. Archpriest Gronsky lifted the “air” covering Father John’s face for me, and I saw that the deceased was lying with his mouth slightly open and everything was pink in his mouth. I kissed Father John’s hand twice, in the evening and in the morning. The hand was not cold or numb. The body of Father John was solemnly transported from Kronstadt across the ice of the sea to Oranienbaum and from there by rail to St. Petersburg. The ice on the Gulf of Finland was weak, and it is very surprising that it withstood the huge mass of people marching in the funeral procession. Troops lined the streets of Kronstadt as far as the sea. During the procession with the coffin along Izmailovsky Prospekt in St. Petersburg, one woman received healing from a long-standing illness. This miracle is described in a book specially dedicated to the description of the death and burial of Father John (published by the Ioannovsky Convent) 138. The coffin was placed in the large cathedral of the St. John's Convent. The burial took place the next day 139. The service was performed by three metropolitans. I again kissed Father John’s hand, which remained neither cold nor numb. At that moment, when Metropolitan Anthony was placing a prayer of permission into the coffin, my wife turned to me and said: “Did you see that?!” We stood on chairs between the columns of the monastery's cathedral church to get a better view. I asked my wife what she was talking about. She replied that she saw Father John make a movement with his hand. Father John was buried in the church-tomb, specially built in advance in the basement. The entire church is lined with white marble, the iconostasis and the tomb are also made of white marble. There are many round frosted electric light bulbs in the church. The icons were painted by our famous artist, if my memory serves me correctly, Nesterov 140. The church is small, but of amazing beauty. It was built with the personal funds of the mother treasurer of the monastery 141 and cost about 30 thousand rubles. The priest Father John Albov in “Russian Pilgrim” No. 4 of January 24, 1909 reported his memories in connection with the burial of Father John 142. “During the life of Father John, I did not belong to his admirers in the strict sense of the word, although I deeply respected this shepherd, whom all of Russia knew. Of course, I did not believe and was indignant at the antics of left-wing newspapers that tried to pollute the respected shepherd. I considered it my duty to always defend his name, both in private conversations and at lectures, to find out their secret meaning - at all costs to lower the authority of an extraordinary priest, and with him the entire Orthodox Church in general... but all this was still far from “venerating” Father John. But now, three days before his death, I see a dream, unusually vivid in the strength of the experience and the clarity of the impression. We are at the altar with Father John, and he generously gives me communion from the Holy Chalice of the Holy Blood in the same way that a bishop usually gives communion to priests. And at the same time he treats me so tenderly, so lovingly, tells me such wonderful words of consolation that I woke up completely under the impression of this dream and began to think, what does this dream mean? I had not seen Father John for several years before; I knew nothing about the worsening of his illness... “It’s true, he remembered me for some reason,” I thought and calmed down. Three days later I learn that Father John has died... On the day his body was transported to St. Petersburg, I decided to go say goodbye to the good shepherd, that is, I decided to go for a few minutes to the church of the Ioannovsky Monastery - where Father John was to be buried - to bow at his coffin and give the last kiss to the deceased. I didn’t even take my vestment with me, thinking that priests would serve only by special appointment or by invitation. I'm going. Kamenoostrovsky Avenue is full of people. At the turn to Karpovka, where the monastery is located, there is a strong police presence, and no one is allowed through without a ticket. As a priest, they let me through. I enter the church. The nuns and novices of the monastery sit on the stairs, starting with the youngest, two on each step, and with sad faces they wait for “their” Father. Finally I'm at the altar. We wait for 2-3 hours, and at about 9 o’clock in the evening the sad procession approaches, and the religious procession enters the church. All of us who were waiting in the church are standing with burning candles in our hands. The coffin with the body of Father John is brought in, and the entire church is filled with the loud sobs of the sisters of the monastery. The all-night vigil-parastas begins. His Eminence Micah of Arkhangelsk serves 143. The nuns sing. I really wanted to take part in the Divine Service, but there were no vestments. The monastic ones have all been dismantled. But one priest, who came with the religious procession, will not go to the litany and gives me his vestments. Let's go to lithium. His Eminence Micah and up to 20 priests - all who came voluntarily. But what kind of service is this! The songs are sad, but the mood is reverent and festive. There is something reminiscent of Bright Matins. And the further the service goes, the more this festive mood grows and rises. Some kind of grace-filled power emanates from the coffin and fills the hearts of those present with unearthly joy, as if giving them wings, freeing them from something. It is felt, tangibly felt that in the tomb lies a saint, a righteous man, and his spirit floats invisibly in the church and embraces with his love and affection all those gathered to pay his last respects to him. For me there is no longer any doubt that Father John is a saint and a righteous man. Having been at the tomb, there was no longer any doubt about it. Some kind of spiritual fragrance emanated from his tomb, felt by the spirit... Now I could no longer leave until the end of the service. I again went out in vestments into the middle of the church to “Immaculate.” A familiar feeling fills my soul, and at first I prayed for the deceased, then the need to pray at his tomb for others appears. I began to mentally remember loved ones and acquaintances, the living and the deceased, the sick, people who asked to pray for them, and there was confidence that through his prayers God would accept our prayers. This wonderful service is over. The clergy went to venerate the deceased - and again this feeling of grace-filled power... The all-night vigil ended at one o'clock in the morning. I didn’t want to leave the church. I wanted to stay there all night. And many remained. I'm leaving. A huge crowd of thousands of people is waiting in line to be allowed into the church to say goodbye to Father John. All night people filled the church one by one, and funeral services were served all night. Then the early, then the late Liturgy... The All-Night Vigil was so good that I decided to definitely attend the Liturgy and funeral service and begged Mother Superior for a ticket. “Only two tickets left,” said Mother Angelina, handing me one of them. The next day I was in time for the funeral service. I enter the altar. I'm getting dressed. Metropolitan Anthony and a whole host of clergy are serving. And again a familiar feeling fills the soul. The closer to the end of the service, the stronger and stronger it becomes. When I approached the tomb to kiss the hand of the good shepherd for the last time, a feeling of grace filled my entire soul, and, kissing Father John for the last time, I already prayed to him in my soul with the words of the prophet Elisha to the prophet Elijah: “Father, give me of your spirit!” to everyone...” And I vividly, tangibly felt that the spirit of the righteous was soaring and graciously embracing all those gathered. One more minute. They lifted the coffin. The church was filled with the sobs of the sisters of the monastery. And they carried the body of the righteous man to his resting place. Together with others, I carried this coffin. He was already precious to me. Here we are in a new, just consecrated church-tomb. Lithium is being performed. They sealed the lid of the coffin and placed it in a tomb built on the floor of the church. Loving hands threw sand on top of the coffin, which was soon dismantled by those present “as a keepsake.” And the top of the tomb was covered with a metal board. During his lifetime, the people always crowded close to Father John. Why were you crowded? Because he felt like power was emanating from him 145... For several days and nights I was filled with the feeling that I experienced in the church at his tomb. For the first time in my life, I tangibly experienced and felt the living connection of the deceased righteous man with us who remained here.” Chapter 39. The Highest Rescript and Determination of the Synod regarding the death of Father John THE HIGHEST RESCRIPT On the annual prayerful commemoration of Father John of Kronstadt Your Eminence Metropolitan Anthony of St. Petersburg! It was the will of the inscrutable Providence of God that the great lamp of the Church of Christ and the prayer book of the Russian land, the popularly revered shepherd and righteous man Father John of Kronstadt, should go out. Sharing with all my heart the great sorrow of the people over the death of the loving shepherd and benefactor. It is with special feeling that we renew in Our memory the sorrowful days of the dying illness in God of our deceased Parent, Emperor Alexander III, when the fading Tsar, beloved by the people, wished for the prayers and closeness of the prayer book beloved by the people for the Tsar and the Fatherland. Now, together with Our beloved people, having lost Our beloved prayer book, We are imbued with an indispensable desire to give a worthy expression to this joint grief of Ours with the people through prayerful commemoration of the deceased, annually commemorating with it the day of the death of Father John, and this year timed to coincide with the fortieth day of the mourned event. Being, both by Our own spiritual attraction and by the power of the Fundamental Laws, the first guardian in Our Fatherland of the interests and needs of the Church of Christ, We, together with all its faithful and loving sons, expect that the Holy Synod, having become the head of this undertaking, will bring light of consolation to the people’s grief and generate for eternal times a living source of inspiration for future ministers and primates of the Altar of Christ for the holy deeds of the arduous pastoral work. Committing ourselves to your prayers, we remain favorable to you. On the original His Imperial Majesty's Own is inscribed by hand: DETERMINATION OF THE HOLY SYNOD regarding the above Highest Rescript Having heard at its meeting of January 15 the above Highest Rescript addressed to Metropolitan Anthony of St. Petersburg, the Holy Synod determined: 1) print the said Highest Rescript in No. 3 of the “Church Gazette” of the current year; 2) to instruct the Metropolitans of St. Petersburg, Moscow and Kyiv, present at the Holy Synod, on the fortieth day after the death of Father John, January 28, to perform the funeral Liturgy in the St. John the Theological Convent of the city of St. Petersburg, the burial place of the deceased, and after it, after reading the Most High Rescript, the full composition of the Holy Synod requiem for the deceased: the same Liturgy and requiem must be performed by the bishop's service in all cathedrals of the cities of St. Petersburg, Moscow and Kyiv; 3) to order the diocesan eminences, the protopresbyter of the military and naval clergy and the head of the court clergy to make an order to perform on the 28th day of this January the funeral Liturgy and memorial service for the deceased Father John in all the churches under their jurisdiction, as well as in the churches of theological educational institutions and church schools, with the recitation of the corresponding the commemorated event of teaching and with the reading from the church pulpit, before the requiem service, of the said Highest Rescript, freeing the students of the named institutions and schools from classes for this day; in cathedral cathedrals, such Divine services must be performed by the bishop's ministry; 4) to establish for the future, annually on the day of the death of Father John, December 20, the celebration of the funeral Liturgy and memorial service for the deceased in all churches of the Empire, instructing the diocesan bishops, the protopresbyter of the military and naval clergy and the head of the court clergy to make an order about the arrangement on the first anniversary of the death of Father John, December 20 of this year, non-liturgical interviews in the dioceses and departments entrusted to them with a proposal for these readings, dedicated to the memory of the deceased Emperor Alexander III in God and the prayer book for the Tsar and the Russian land, Father John of Kronstadt: 5) invite the diocesan eminences, the protopresbyter of the military and naval clergy and the head of the court clergy to invite the clergy under their supervision to donate to the establishment of scholarships in theological educational institutions named after the father of Archpriest John Ilyich Sergiev, instructing them to take care of the acquisition of portraits of Father John for placement in the assembly halls of theological educational institutions; 6) to instruct the Educational Committee at the Holy Synod to include in the programs of Theological seminaries on homiletics and practical guidance for pastors to familiarize students with the biography and pastoral-educational activities of the late Father John and for this purpose to provide appropriate instructions in the explanatory note to the programs; 7) to instruct the Right Reverend of Arkhangelsk to enter into judgment and present to the Holy Synod his conclusion on the establishment in the city of Arkhangelsk or in the place of Father John’s homeland of a pastoral school named after the deceased 146; the newly established similar school in the city of Zhitomir, Volyn diocese, is to be named a school in memory of Father John of Kronstadt and 8) The St. John the Theologian convent in the city of St. Petersburg, in which the body of the deceased now rests, should be elevated, for honor’s sake, to a first-class convent. It was decided to announce the above in accordance with the accepted procedure. Chapter 40. Pilgrimage to the tomb of Father John and miracles from it After the repose of the great wonderworker, pilgrims from all over Great Rus' flocked to his tomb; from north and south, west and east, Turkestan and Siberia. The destitute came to seek consolation; They brought sick people who longed for healing. Laymen great and small, poor and rich, reached out, the clergy also reached out, and what is especially remarkable - those of them who blasphemed the kind and meek man of prayer during his lifetime. Therefore, every day in the church-tomb, several clergy - archpastors and shepherds - celebrated early mass at the cathedral. And the Lord God Almighty glorified His saint with many miracles that took place through prayers at his tomb. More than 100 such miracles are recorded in the books of the monastery, duly attested 147. And how many of them remained unpublished! I personally was honored to receive immediate miraculous help four times through prayers at the tomb of the glorious miracle worker. Chapter 41. Society in memory of Father John of Kronstadt Soon after the death of Father John, the above-mentioned ardent admirers of Father formed the “Society in Memory of Father John of Kronstadt,” which was approved by the civil authorities on March 17, 1909 and immediately became All-Russian. In the first year of its existence, the Society already had 723 members. By May 1911, the number of members of the Society exceeded 900 people and then soon exceeded 1,300. Members of the society were from all regions of Russia and from other countries. Among the members of the Society were two metropolitans - Vladimir of St. Petersburg and Macarius of Moscow, Archbishop Tikhon (later Patriarch of Moscow and All Rus'), Archbishop Nikon of Vologda, publisher of the "Trinity Leaves", Bishop Seraphim (later Metropolitan of Warsaw), Bishop Stefan of Mogilev and Mstislavsky, bishop Micah of Arkhangelsk and many other archpastors: Protopresbyter of the military and naval clergy, Father Georgy Shavelsky; confessor of Their Majesties Father Nikolai Kedrinsky; many archpriests and priests, archimandrites, abbots and hieromonks; princes, counts, barons, nobles, eminent merchants, commoners, generals, colonels, officers, civil ranks, including the Chief Prosecutor of the Holy Synod, member of the State Council, Prince Alexey Alexandrovich Shirinsky-Shikmatov 148, Secretary of Her Majesty Rostovtsev, Infantry General Bogdanovich, Ktitor St. Isaac's Cathedral, and many others. The Chairman of the Society was the rector of the Peter and Paul Cathedral of the Tomb of the Emperors, Father Alexander Dernov, who was soon appointed protopresbyter of the court clergy. I had the honor of being elected to the Board and Secretary of the Society. According to § 1 of the Charter, “The Society had the goal of providing assistance to those in need: spiritual and material, if possible in the same ways that were carried out by Father John of Kronstadt.” The society began to organize ceremonial meetings in memory of Father John with lectures and conversations. Immediately after the establishment of the Society, the Board saw an urgent need for the establishment of a Hospice House near the tomb of the great saint of God, in order to save the numerous pilgrims, who daily arrived to the tomb of Father John from other cities and towns, from being lured into sectarian dens and apartments of dubious properties. A wooden house with a large garden adjacent to the Ioannovsky Monastery was immediately hired for this purpose, and the Society's Hospice House was opened in it. The Society’s funds grew quickly, benefactors donated generously, and a few months later the Society bought land with a two-story wooden house on the bank of the Karpovka River, on the corner of Ioannovsky Lane, opposite Ioannovsky Monastery, where it moved its Hospice House, in which pilgrims received free accommodation, boiling water for tea and a hot dish for lunch; there was a small charge for private rooms. An honorary and lifelong member of the Society, Metropolitan Vladimir, visited this house and blessed the pilgrims who were there. On certain days and hours, the comrade of the chairman of the society, the rector of the Church of the General and Main Staff, came to the Hospice House and read akathists. In the book kept for visitors' comments, it was written: “Lord, bless the good and holy work of the zealots and founders of the “Society in Memory of Father John of Kronstadt” and confirm it! 1910, March 28 days. With deep gratitude and sincere gratitude, I had shelter and overnight stay in the Hospice House. Archpriest of the Ascension-Sennovskaya Church in the city of Saratov Andrey Vasilyevich Shansky.” “The Hospice House of the Society in memory of Father John of Kronstadt in our majestic capital is a warm and close corner to every Orthodox-Russian heart... Glory to God! Here among the truly good shepherds of the Church of God, secular people and intelligent women, piously inclined, bright, like dawns in the sky, personalities who created this warm corner for us, who come from afar... The most heartfelt Russian: God bless all the founders of the Society and the founders of the “House”... Teacher of the parish school V. Kiriev. October 1, 1910." Soon, a three-story stone house No. 6 on Bolshaya Pushkarskaya Street was donated to the society, where the Board established a shelter for orphan girls. The society published its own magazine under the title “The Kronstadt Shepherd”. The Society's charity work was very diverse and gradually expanded. In the first reporting year of the Society's existence, 1910, 3,455 good free funeral dinners were given out to the poor in its canteen, and almost exclusively thanks to generous donations of funds and provisions. A library was established with over 1,000 volumes. In addition, the society opened a tea room in the premises, paid for by member of the Board, Countess S.S. Ignatieva (near the Hospice House). Tea was served from 9 am to 5 pm daily. This continued until the revolution. Chapter 42. The fate of the tomb of Father John The Antichrist power that had established itself in Russia knew that Father John was the pillar and affirmation of Orthodoxy. The pilgrimage to his tomb and the constant miracles performed interfered with their satanic work. Therefore, they decided to transfer the body of Father John to the cemetery. To this, a relative of Father John, the husband of his niece, Archpriest Father John Nikolaevich Ornatsky, rector of the Church of the Ioannovsky Monastery, agreed, saying that he would transfer the body of Father John to his family place at the Smolensk cemetery in Petrograd. However, the servants of the Antichrist realized that the pilgrimage to the grave of the great righteous man and wonderworker could not be stopped at the cemetery and chose to close access to the tomb of Father John. Then the pilgrims began to bow to the ground at the front corner of the building of the Ioannovsky Monastery, where the remains of their beloved shepherd rested in the basement church. According to the latest information received about four years ago, the authorities opened the tomb of Father John, hoping to find a silver coffin there, but when they saw a wooden coffin, upholstered with an eyelet, they did not open it, fearing to find relics in it, and took it to the cemetery 149. I end this first section with the prayer of Father John. Good Lover of Humanity! Who made creation with one word and created man from it, visit Thy fallen servant with Thy ineffable love for mankind, so that the work of Thy hand may not perish completely... Lord! Your name is Love; do not reject me, a mistaken person. Your name is Strength: strengthen me, who is exhausted and falling. Your name is Light: enlighten my soul, darkened by worldly passions. Your name is Peace: pacify my restless soul. Your name is Mercy: do not cease to have mercy on me. Division II. The teaching of Father John about the Church and others, his conversations with pastors, denunciations of the Russian people and prophecies about the destinies of Russia Author's note: For technical reasons, in this Section, significantly expanded, is placed what was originally intended to be published in Section III, and what was intended for Section II will be published in Section III. Holy Righteous John of Kronstadt. Portraits of different years Chapter 43. Father John's teaching on the Church In the Divine services of our Orthodox Church, the idea is obvious and vividly felt to every believer and attentive person that all believers on earth are shepherds and flocks, and saints of God in Heaven, starting with the Mother of God - one Church, one house of God, one body, the Head of which is the Lord Jesus Christ Himself 151, and the soul is the Holy Spirit Himself, animating, enlightening, purifying and strengthening all those who strive on earth members of this great Body 152 . Outside the Church there is no salvation, no spirit of grace 153. In the Church the spirit of God's love for people was expressed in shepherding, in the fatherland and sonship (spiritual fathers, spiritual children). Shepherds and flocks must strictly adhere to this spirit; It is not we, the shepherds, who shepherd, but the Heavenly Father Himself who shepherds through us; we must remember our Heavenly Fatherland, to which we must strive and to which the church’s shepherding must lead believers. The Lord shepherds me, and will deprive me of nothing 154 155. The all-encompassing, unfading love of the Church, which cares for us beyond the grave. Where is this in other non-Orthodox churches? Human weakness, blindness, narrow-mindedness, and human passions have now affected the churches that have fallen away. Lutherans do not pray for the dead, and neither do Anglicans 156. We must most earnestly pray to the Life-giving Holy Spirit, the Comforter, the Helmsman of the Holy Church of Christ, that he may breathe the spirit of love into the hearts of all Christians and illuminate everyone with His light to the knowledge of the truth of God and Christ, to mutual unity, to the rejection of all heresies and schisms, to the ruin of all social parties opposing each other 157 . When you begin to pray a prayer to the Holy Spirit, know and remember that the Holy Spirit entered the world through the merits of the Lord Jesus Christ, and acts in the world, especially in His Church, and accomplishes our salvation. The Holy Spirit performs all the Sacraments, sanctifies, enlightens, strengthens, excites to prayer, produces tenderness in souls, sheds tears of repentance, thanksgiving, glorification, converts souls, saves, gives life, leading from spiritual death to life, bestows peace, freedom of spirit, the grace of sonhood, crying out in the hearts of the faithful from the depths of the soul: Abba Father 158. That is why we begin our prayers with a prayer to the Holy Spirit. Glory to Thee, All-Holy Soul, Source of our life, equal to the Father and the Word 159! What wonderful spiritual wealth is in the Church, the wealth of faith, hope and love, the wealth of goodness, mercy, the wisdom of God, the wealth of miracles, the cleansing of sins, sanctification, enlightenment, consolation, peace and spiritual freedom! Oh, if only all the faithful and unfaithful knew and recognized this, and remembered - and diligently flocked to the Church 160 By praying to the saints or glorifying them, we do ourselves the greatest benefit: for we attract their intercession to ourselves. By praying for the dead or for the living, you do yourself a great benefit: for God accepts the prayer of love as an acceptable sacrifice; and the dead, if they themselves have boldness before God, pray for us who pray for them, and the living, for whom we pray, have their hearts towards us and love us 161. The Orthodox Church surpasses all non-Orthodox churches, firstly, by its truth, its Orthodoxy, preserved and won by the blood of the apostles, hierarchs, martyrs, saints and all saints, and secondly, by the fact that it most faithfully leads to salvation (even, straight and true path): which faithfully cleanses, sanctifies, renews through the hierarchy. Divine services, Sacraments, fasting, thirdly, what best teaches one to please God and save one’s soul, best guides one to repentance, correction, prayer, thanksgiving, and glorification. – Where are there such prayers, praises, thanksgivings and petitions, such wonderful divine services as in the Orthodox Church? Nowhere 162. What does it mean to believe in the Church? But here’s what: you see a poor person asking for alms—heartily recognize him as your brother, a member of Christ, 163 and give him alms with the confidence that Christ Himself in his person accepts it, and you will be a believer in the Church. A guest has come to you: receive him again as a member of Christ, with affection, talk to him sincerely for the benefit of his soul, treat him with cordiality, and you will be a believer in the Church. You see a priest: admit from your heart that this is the shepherd of the verbal flock of Christ, appointed by Jesus Christ Himself to spiritually give birth and raise people for eternal life; look at him as the image of Christ Himself; believe that the grace of the Holy Spirit and the power rest on him to teach, perform the Sacraments and lead believers to eternal life; believe in the right of its blessing, coming from Jesus Christ Himself, and accept it as Christ’s blessing, with respect and submission; - listen to him when he teaches, instructs, reproaches; – Receive the sacraments from him as from Christ Himself; – accept spiritual punishments as from God Himself; honor in the saint the image of the Chief Shepherd 164 Christ; acknowledge that through him, after the apostles, the grace of the priesthood and all the grace of Christ flows to the faithful; obey him as Christ Himself, look to him as an Apostle, as the full successor of his power, and to the priests and deacons as helpers with grace-filled rights, and you will be a believer in the Church. Further: acknowledge from the heart that the Most Holy Virgin Mother of God is the Head of the mental education of the Church, that She is always with us, as a Mother, in the one house of God (the Church), she sees, hears us, cares, provides for us, especially about our spiritual prosperity and salvation, as the Queen reigns over us, denounces, judges, punishes us, and generally takes an active part in our spiritual life, especially in the lives of those who know Her, believe in Her, and reverently honor Her. Further: recognize that all the saints are our elder brothers in the one house of the Heavenly Father, who passed from earth to Heaven, and they are always with us in God, and constantly teach us, guide us to eternal life through the church services they compiled. Sacraments, rituals, teachings, church institutions: like fasts, holidays - and, so to speak, they serve with us, sing, speak, teach, help us in various temptations and sorrows, and call on them as living with you under the same roof; glorify, thank them, talk with them as if they were alive, and you will believe in the Church. Strive yourself to be established in the Heavenly abodes, as the saints achieved - constantly cleanse yourself from all filthiness of the flesh and spirit, calling diligently and unceasingly on the Lord Jesus Christ, and accept the Sacraments of the Church for cleansing, strengthening and guidance, and you will believe in the Church. Also, when you believe that our deceased forefathers, fathers, mothers, relatives, friends, acquaintances, all Orthodox Christians are alive even after death in souls and, depending on their deeds on earth, are tormented or are anticipating future bliss, and you pray for them to God, following the servants of the altar - your prayer has power with God, in the hope that God will hear your prayer for them and can have mercy on them: then again you believe to the Church, because the dead are members of the Church. If you pray for living Christians and other people and believe that your prayer for them is also not fruitless with God, then you are a believer in the Church. If you observe times of holidays and fasts, times of cleansing from sins and partake of the Holy Mysteries and participate in them with all your soul with faith and reverence, then you are a believer in the Church. This is what it means to believe in the Church. If you live the life of the Church on earth, if you try to live the life of the celestials, holy, in the world, then you believe in the Church 166. Do not forget, any person, that every minute without number you are lent to God by everyone: with every breath of air and moisture, with every ray of the sun that warms, illuminates, revives or scorches and burns for your good, with every piece of bread, with every fruit eaten by you, with every ray of heavenly truth, or with every good and holy thought, with a good, holy feeling, with every good deed, with every internal act of grace, delivering from evil, touching, cleansing, sanctifying, pacifying, delighting your heart, helping you in the fight against passions and ethereal enemies, in prayer and in all your good deeds. But you should be especially grateful to the Lord God for the fact that you were brought from non-existence into being 167, received from Him again being, or again birth through Baptism, joining the Church, adoption by God (the greatest honor), received the pledge of the Holy Spirit in Confirmation (the greatest honor and bliss, the greatest treasure and wealth), you are honored with the Communion of the Divine, Most Pure and Life-Giving Mysteries (the greatest honor and the greatest bliss), by which you are cleansed from sins, revived, sanctified, nourished spiritually - you are confirmed in every virtue, in which you receive a guarantee of eternal life 168. The Holy Church is the greatest, holiest, most blessed, wise, necessary institution of God on earth: this is the true tabernacle of God, which the Lord erected, and not man 169 - not Luther, not Calvin, or Mohammed, or Buddha, or Confucius and other similar, sinful, passionate people. The Church is a God-established union of people united among themselves by faith, teaching, hierarchy and the Sacraments: this is the spiritual militia of Christ, armed with spiritual all-armor against the armed countless hordes of the devil: for our struggle is not against blood and flesh, but against the beginning and against the authorities, and against the rulers of the darkness of this world, against the spiritual wickedness in the heavenly places. 170. This is a spiritual clinic, where humanity, sickened by the ulcer of sin, is healed with grace-filled healings given from God - Repentance and Communion of the Holy Mysteries of Christ, Body and Blood of Christ, and - the word of God, instructions and advice, and consolations of the shepherds of the verbal flock of Christ; it is the common font of purification, regeneration and sanctification; this is the sanctuary of God, in which everything is sanctified by the Holy Spirit through Baptism, Confirmation and other sacraments and Divine services; this is the spiritual sun in the world, enlightening and reviving everyone in darkness and the shadow of death who sit 171 and are killed by sins 172. God is one, faith is one and the Church of God is one, for its Head is Christ God 173 and the Pilot, who animates the entire body of the Church, is the Spirit of God, the Life-Giving One, who fills and revives the entire universe 174 . Without the Head, Christ, the Church is not a Church, but an unauthorized gathering. These are the Lutherans, Russian schismatics, Pashkovites and Tolstoyans 175. I am with you all the days until the end of the age 176. The Lord Himself is always inherent in His Church, so why is the Pope the vicar? And can a sinful person be the Lord’s vicegerent? It can't. There may be a viceroy of the Tsar, a deputy of the Patriarch in any city, but no one can be a vicegerent, a deputy of the Lord, the Beginningless King and Head of the Church. Right. Catholics are wrong. Instill it in them. Lord, how absurd they are who affirm and are surrounded by pride like a necklace 177 178 . The most harmful thing in Christianity, in this God-revealed, heavenly religion, is the primacy of a person in the Church, for example, the pope, and his imaginary infallibility. It is precisely in his dogma of infallibility that the greatest error lies, for the Pope is a sinful man, and it will be a disaster if he imagines himself to be infallible. How many great errors, disastrous for human souls, the Catholic, papal Church has invented - in dogmas, in rituals, in canonical rules, in Divine services, in the deadening, malicious attitudes of Catholics towards the Orthodox, in blasphemies and slander against the Orthodox Church, in curses addressed to the Orthodox Church and to Orthodox Christians! And the supposedly infallible Pope, his and the Jesuits’ doctrine, their spirit of lies, double-mindedness and all sorts of wrong means ad majorem Dei gloriam (to the supposedly greater glory of God) 179 are to blame for all this. The Pope shackled the spiritual freedom and conscience of Catholic Christians 180. Catholics are jealous of the pope, and not of Christ, they fight for the pope, and not for Christ, and their zeal for faith always turns into passionate, misanthropic, frenzied fanaticism, fanaticism of blood and sword (bonfires), intransigence, double-mindedness, lies, cunning 181 . Protestants - the Germans and the English - have a completely distorted concept of the Church, for they do not have the grace of the legal priesthood; there are no Sacraments except Baptism and (the most important) Communion of the Body and Blood of Christ; there is no tribe of heaven - the Church of Heaven: they do not recognize saints; there is no tribe of the underworld - the dead are not recognized and they do not pray for them, considering this unnecessary. Glory to the Orthodox Church! Glory to Christ God - the most holy Head, the only Head of the Church of God on earth! Glory to God in the Trinity that we have not fallen into blasphemy against God, have not recognized and will not forever recognize a sinful man as the head of the Holy Church 182! To Anglicans and Lutherans: you want there to be no images so that they are not venerated! Yes, this is absurdity, absurdity. Man is the image of God 183, and you honor him in the person of father, mother, rulers, Sovereign, various benefactors; and the image of God in the flesh, the Father, the Author of faith. Don’t you want to honor the King, Savior, Benefactor or His Most Pure Mother the Virgin, the supreme Cherub and all creation - prophets, apostles, martyrs, hierarchs, and saints? After all, the saints are His friends, churches, His members, in whom He rests. Do you not know that you are the church of God, and the Spirit of God lives in you 184? Yes, and we all are His body, from His flesh and from His bones 185, His sons and daughters, His birth 186. How can one not honor their images 187 . Christians are members of the Church, and the Church is the Body of Christ with the Head, Christ Himself, 188 and the Enlightener, the Holy Spirit. Christ loved the Church and gave Himself up for nudity... may He present to Himself a glorious Church, not having filth, or vice, or anything of the kind, but may it be holy and blameless 189 . You are a holy and chosen flock, you are members of the Holy Catholic and Apostolic Church. What is required of you?! What holiness, truly! What attention to yourself! What spiritual contemplation and doing in secret! What morals, what virtues, what faith, what hope, what love! What abstinence, mercy, caring for each other, striving each other for virtue 190! After the descent of the Holy Spirit on the apostles, described in the book of their Acts 191, we often remember the all-providential action of the Holy Spirit in the Church, His sovereign leadership of the apostles, their saving preaching and actions in the Church. This is another Comforter 192, the All-Good and All-True. Whom the Lord Jesus Christ promised to send to the apostles. – Glory to Thee, Holy Soul, Life-Giving Comforter, acting continually and everywhere in the Church of Christ. Convert, O Lord, with their own destinies 193, convert the erring peoples - Jewish, Mohammedan, pagan, and in Christianity itself - heretical and schismatic peoples and tribes; expose and eradicate vices, instruct and enlighten them in piety: expose Orthodox Christians in wickedness and corruption and instruct everyone on the path of salvation; admonish and guide youth, observe adolescence, grow up and guide infancy with Guardian Angels, admonish, enlighten and strengthen husbands and elders, and strengthen and instruct everyone and everyone with Your all-good, wise and all-powerful power and instruct in all virtue, dispersing, like darkness, sinful passions for the sake of Christ, our Lord, with the good will of the Father. Amen 194. Strong, omnipotent is the intercession before God of the Holy Church, clothed in the merits, strength, truth and splendor of the Son of God, His All-Good and Almighty Head. Through her intercession everything is possible. Not a single heterodox church has such power of intercession as it is unjust, as headless 195. Christ came to renew human nature, corrupted by sin, 196 and entrusted this greatest work of His goodness, mercy, truth and wisdom to His Holy Church. The Holy Spirit, who entered the world and acts in the Church through clergy, worship, preaching. The Sacraments perform this renewal continually. This renewing power lies only in the Church; outside the Church it does not exist and cannot exist 197. Who will escape the snares of the devil? Only a firm believer in Christ and the Church 198. The enemy of our salvation is the devil, knowing all the saving power of our union with God through faith and the Church and the grace of God, with all his strength and cunning he tries to break our connection with God through sin, through carnal passions, worldly addictions. Everyone must hold tightly to the union with God and the Church, observing the laws of the Lord 199. An Orthodox Christian needs strong support from above from God and from the holy warriors of Christ, who defeated the enemies of salvation by the power of Christ’s grace, and from the earthly Orthodox Church, from pastors and teachers, then - public prayer and the Sacraments. This kind of helper to a Christian man in the fight against invisible and visible enemies is precisely the Church of Christ, to which. By God's grace, we belong. Catholics invented a new chapter, humiliating the one true Head of the Church - Christ; Lutherans - fell away and were left without a Head; Anglicans too: they have no Church, the alliance with the Head is broken, there is no omnipotent help, and Belial fights with all his might, with cunning, and keeps everyone in his charm and destruction. There are many who perish in godlessness and debauchery - 200. The Son of God planted a single Church on earth under His leadership and the direction of the Holy Spirit and in it gave all the means to restore the destroyed union with God through the teaching and Sacraments, through the leadership of pastors, gave Baptism, Confirmation, Repentance, Divine services, constant teaching in the Word of God. Now, whoever wants to live in a holy union with God, be in union with the Church that teaches, sacredly acts towards holiness and truth and the Kingdom of God - and you will be saved 201. The saints left a spiritual heritage, the art of repentance and salvation - to the Orthodox Church, putting into it, as into a faithful treasury, all their understanding, their word, their zeal, their art, their experiences. It is from her that we will learn repentance and salvation 202. If you have forewarned them, you will prescribe them 203. The Lord has vouchsafed me priestly service, the greatest after the royal service to Him and His people, the Creator and His creation: the service of a priest is intercessory, conciliatory, educational, secret, spiritual-administrative, sanctifying, renewing, fulfilling, deifying. It elevates a person to heaven and even raises him above heaven when he celebrates the Mystery of the Eucharist, the Mystery of the Most Pure Body and Blood of Christ; here the priest himself unites mysteriously and essentially with the Lord in the Mystery of Communion and unites people with God, and serves as a mediator of their deification 204. The wonderful golden triple union of the Church of Christ - heavenly, earthly and underworld, which has one Head, the Almighty Creator and King Christ, the Lamb of God, who takes away the sins of the world 205: being in this wonderful, heavenly union of faith, prayer, repentance with virtue, I am safe from enemies visible and invisible; I am confident regarding my salvation, blessed, because always, every day and hour, I experience in myself and on myself the Divine, life-giving powers that preserve, protect, help, sanctify, renew and affirm me, enlighten me, guide me to incorruptible life, deification and the Kingdom of Heaven. Holding to this holy union of the Church, every day I am in living communion with the Mother of God, with the Guardian Angel and with all the Heavenly Powers, with the patriarchs, forefathers, prophets, apostles, saints of the Church of Christ - the successors of the apostles, martyrs, saints, unmercenaries, the righteous and all the saints: I am edified by their lives, exploits, writings, miracles, from them happening, and I constantly thank God, who placed me in such a wonderful, holy and saving union. I deeply mourn that this holy union has been torn apart in the West and by the West, by the notorious Roman Catholicism, and in it by Lutheranism and Reformism, and in our country by schisms and sects. The True Church abides and will remain one and indivisible and one-saving, namely the Eastern Orthodox Church, evidence of which we constantly see in the wondrous, saving grace-filled powers manifested in the Church - in the performed Sacraments, in Divine services, in miraculous relics, holy icons exuding miracles of healing, and in countless life-giving Divine powers overflowing from the mercy of God on believers 206. The Church of God is a glorious house, solid, indestructible, eternal! This, according to the Holy Spirit, is a pillar and affirmation of the truth 207, indestructible by the gates of hell 208. The divine service of the Orthodox Church is an image of the Church as the house of God (proskomedia) 209. The Holy Spirit keeps the Church unshakable and irresistible by any slander of the enemy, defeats all enemies, denounces heresies, schisms, sects 210. Without the leadership of the Church, a person with both education and great abilities falls into the greatest destructive errors, just like our Russian writer Leo Tolstoy 211. Members of the heavenly Church - patriarchs, prophets, apostles, saints, martyrs, saints, unmercenaries, holy fools for Christ's sake and all the saints - are living members who have a living, close connection with the earthly Church - with all the hierarchs, the entire Consecrated Council and with all lay Orthodox people. They help us with their intercession before God, their prayers, their varied help, their miracles and often their personal appearances 212. The Church is a wonderful, wise, indestructible building of the Heavenly Architect, Jesus Christ, the Hypostatic Wisdom of the Father, who wisely and omnipotently created the world and the entire heavenly and earthly hierarchy. Pay attention to the composition of the church service: what indestructible church ties throughout its entire course! Everywhere in prayers, first of all, the faithful turn to the Almighty Head, Jesus Christ, whom she (the Church) begs to have mercy on her children through the prayers of the Head of the mental creation 213, the Most Holy Theotokos, then through the intercession of the honest, disembodied Heavenly Powers. Forerunners, glorious apostles, saints, martyrs, saints and all saints 214. What strong connections between members and the Head, and what members! Will the Forerunner waver in his intercessions, like a reed shaken by the wind 215?! And the Most Holy Theotokos: this is an unshakable mountain on which faithful Christians can reliably rely! And the apostles and martyrs are invincible, unshakable by all the forces of hell! And the saints and saints: these are pillars, immovable in faith and piety, who supported the faith of Christ in persecution from heretics and kept it safe and sound 216! Even after death, the saints help Christians living piously on earth, both individuals and cities and kingdoms, and apparently appear to pious people with their powerful intercession. How many times did Saint Nicholas the Wonderworker appear to those who called upon him with faith on land, on the sea, in all countries where his name was called upon with faith. How many people have he saved from death? How many times did Saint Great Martyr George the Victorious or Saint Sergius of Radonezh and many saints appear with heavenly help! It is as if the saints did not die and live with us, helping us in our needs 217. Extract from the prophetic sermon delivered by Father John on the day of St. Archangel Michael, November 8, 1902 “The All-Good and Almighty Lord of the Church protected her with countless numbers of His fiery servants - Angels. Having such a multitude of heavenly representatives, defenders and guardians, headed by the Lord Himself, the Church is invincible and the gates of hell, all the power of hell, with all the minions of the devil on earth, especially wicked and godless writers and sectarians, will not overcome it, 218 although they are trying by all means to overcome and overthrow it, both with pens and local pogroms. But we, ministers of the Church, need to zealously guard its dignity and honor in both word and deed. Let us remember with love and reverence the ancient and new zealots and defenders of the Church: the apostles, saints, martyrs, saints and other saints and their glorious victory over all enemies of faith and piety, and we ourselves will imitate their holy zeal. Let us firmly lead the Orthodox people entrusted to our spiritual leadership to life and piety 219. Nowadays the times are no better than the times of Arius and Macedonia, or the whole century of the former iconoclastic heresy, because of which many holy fathers of the Church suffered gloriously and victoriously, whose glory is unfading and full of eternal triumph and joy. And we are not afraid of the current cryers for faith and the Church, for our Hero and Almighty Head Christ is always with us and will remain until the end of the century, 220, and the current troubled time will only serve for the greater glory of the Church of God. The Holy Archangel of God will not cease to intercede for us before the Lord. Amen" 221. And the best shepherds of the Russian Church obeyed the covenants of the great servant of God and boldly went to martyrdom. And the prophecy of Father John was fulfilled - the Russian Church shone with a host of martyrs and became famous in them. This last teaching of Father John now undoubtedly has to be supplemented with his name, for in Section III about the powers of God manifested through Father John, many healings, apparitions and other miracles were described that he performed and are still performing. Chapter 44. The teaching of Father John on Holy Communion Father John attributed his teachings to the grace-filled power of the Holy Mysteries of Christ, of which he received communion. In his works, he speaks many times about the great miraculous and all-conquering power of the Holy Mysteries of Christ. Here is one of these instructions from Father John: “If you feel the weight of the struggle and see that you cannot cope with evil on your own, run to your spiritual father and ask him to commune you with the Holy Mysteries. This is a great and all-powerful weapon in the fight.” “The Lord, with whom I unite daily through Holy Communion, strengthens me. Otherwise, where could I draw strength for such constant intensified labors, with which I try to serve for the glory of His Holy Name and for the salvation of my neighbors.” But here is the prayer of Father John, in which, for our edification, he, simply, like the Apostle Paul, himself speaks about the powers of God dwelling in him, and about the miracles that happen daily through the Holy Mysteries. “Thy Name has glorified me everywhere, O Lord! And at the throne of kings, and at all the important and powerful of this world, and at the rich and poor, educated and simple people; everywhere it has brought and constantly brings joy, peace, deliverance, salvation, health, consolation, relief, victory over the machinations of the enemy. How wonderful is Your Name, O Lord! How wonderfully, sovereignly, powerfully, Thy grace, living and abiding in me, draws everyone to me, the poor one, through frequent Communion of the Holy Mysteries of Thy Most Pure Body and Blood, Lord! I thank You for the miracles of the Holy Mysteries that occur in me and in the Russian people every day. You draw me and him to You with a wonderful, omnipotent, invincible force. All Orthodox Russia is drawn to You. Attract, attract. The Word of God, our Creator. Our Savior, draw everyone and everything to You.” I cite a few more teachings of Father John about the salvific nature of Communion of the Holy Mysteries of Christ and his own stories about the healing of the dying and hopelessly sick after these persons received the Holy Mysteries. “The God-Man gave an all-good, all-wise, most joyful covenant to His Church - to perform the all-saving and most necessary Sacrament - His Body and Blood and the Communion of believers - until the end of the century. And we have the bliss of partaking of the Divine Brush very, very often; and what sincere, close communication! He who eats My Flesh and drinks My Blood abides in Me, and I in him. Eat My Flesh and drink My Blood to have an eternal life. But if,” says the Lord, “you do not eat the Flesh of the Son of Man, nor drink His Blood, you do not have life in you 222.” Such is the communication of love from the beginning to the present day! What a lifesaver. The Lord gave the God-giving Sacrament to the hands of the priests, instructing them to perform, by the grace of the priesthood, by the power of the Holy Life-Giving Spirit, the Sacrament of His Most Pure Body and Blood! How holy and blessed must be the persons who perform this most heavenly Sacrament and often partake of it, making the multitude of people who partake blessed and joyful! How bright and glorious is the Church, which has within itself such Sacraments, handed down to it from the Lord Himself - the Self-Life of all, and contained by it immutably and holy, from the beginning to the present day 223! Glory to the Lord Jesus Christ and His Life-Giving Mysteries! How many times have I seen sick people melt away like wax from illness, completely weakened and extinguished, and when I communed them with the Divine Mysteries, which they demanded either on my advice or on their own heartfelt desire, they miraculously quickly recovered. So, I gave communion to one old man, over 80 years old, living in poverty with his family, twice at different times, when he was desperately ill, made a will and blessed all his household, and both times, on the second or third day, he got out of bed and recovered. In the gymnasium, one student of the lower class was unwell for three months with inflammation of the abdomen, had no appetite, and in the end he was completely emaciated to the point of skeleton, and was very close to death. I looked at him, advised him to partake of the Holy Mysteries, aroused in him a desire for them; then soon he came to give him communion; gave communion, and the patient began to eat, drink and quickly get better; soon he got out of bed and was ready to go to class. Another merchant boy was sick with fever for six weeks, but as soon as he received Holy Communion, he recovered. It is remarkable that organisms affected by diseases seem to expect the Divine Body and Blood and, upon receiving them, are immediately revived and restored. These are only three cases that I could quickly recall. But I bear witness to God and my priestly conscience that the cases of rapid recovery of the sick after Communion of the Divine Mysteries are countless in number. The Giver of Life, who rests entirely in His Life-giving Mysteries, often bestowed health and life on the sick, close to death, from whom He expected more good fruits. How then are Christians afraid to invite a priest to the sick person, so that, as they think, they do not frighten the sick person with the thought of imminent death, and thus allow him to melt away in his illness and remain without Christian consolation, without the source of immortality. Holy Body and Blood of Christ? Oh, lack of faith! Oh, demonic blindness! Fear Christ the Life-Giver and His Life-Giving Mysteries! Fear our Sweetest Savior! One should not be afraid of the Holy Mysteries, but wish with all one’s soul to receive their Communion at the very beginning of the disease for every sick person and before any medical medicine to take this Divine Medicine! And we ourselves must do this and advise others to do the same; then our most severe illnesses would pass very quickly and would not languish us in bed; If we would not be bothered with many different medicines, the money for doctors and medicines would remain at home and could be used for the benefit of poor people or for our necessary needs. I do not reject doctors and natural remedies; doctors are needed; The Lord gave them and the Lord indicated medical benefits, but they must be used after receiving the Life-Giving Miracle Medicine; In the beginning, you should only use medicine when the disease suddenly occurs and does not tolerate delay in medical care. It is a disaster for the soul not to partake of the Holy Mysteries for a long time; the soul begins to stink of passions, the strength of which increases the longer we do not communicate with our Life-Giver” 224. On page 32 of the book “My Life in Christ” we read: “I marvel at the greatness and life-giving power of the Divine Mysteries: the old woman, who was coughing up blood and completely exhausted, eating nothing, began to recover from the Communion of the Holy Mysteries, taught to me, on the same day. The girl, who was completely dying, after Communion of the Holy Mysteries on the same day began to recover, eat, drink and speak, while she was almost unconscious, tossed about violently and did not eat or drink anything. Glory to Your Life-Giving and Terrible Mysteries, Lord!” 225 Among the many teachings of Father John in his book “My Life in Christ” about the Sacrament of Holy Communion, there are teachings in which he says that the Body and Blood of Christ are so omnipotent that they can forgive, heal and save even those who receive communion without proper preparation and unconsciously. One day, when my friend Priest Gronsky and I came to Father John in Kronstadt and he treated us to tea, Father John went into the next room (his office) and brought from there, as I remember now, a book in a beautiful red binding, as thick as a finger, and said to us: “I recently read in this book the forgotten Apostolic Rule, to excommunicate from the Church those who have not been to the Holy One for three weeks. Communions." This rule has truly been forgotten by everyone, for even in the local monasteries, monastics receive communion only four times a year, instead of the minimum 17–18 times a year according to the designated Apostolic Rule. Our intelligentsia has established the custom of confessing and receiving communion once and at most four times a year, and moreover, this custom is so firmly rooted that those who receive communion more often have to listen to reproaches and admonitions that this is not good, that it is impossible to prepare properly, that you become too accustomed to the Sacrament and do not feel it enough. One eccentric who recently died asked me: don’t I feel depressed and gloomy in spirit after Communion of the Holy Mysteries? But I precisely resort to the Sacraments of Confession and Holy Communion in order to get rid of a gloomy, depressed mood of spirit and acquire a joyful, full of hope and trust in God, peace-loving, meek and humble. These two Sacraments are the purification, the washing of the soul and spirit from the filth of sins. Therefore, the postponement of this ablution is undoubtedly from the evil one, who is trying to turn a person, under various plausible and unseemly pretexts, from the cleansing of sins and union, through Communion, with Christ. The wisdom of these people regarding the harm of frequent communion is similar to if someone said: “I can’t wash myself every day, I have to walk in the dirt in order to thoroughly prepare for washing, I won’t feel comfortable if I feel clean every day.” Here it would be appropriate to recall the story of General Maria Vasilyevna Mosolova, now a nun. This is what she told me. In 1889, Alexey Nikolaevich Yuryev, a man from high society, a former lyceum student, came to Father John and asked Father John to pray for the healing of his son, a seven-year-old boy who was sick with spondelitis, that is, bone tuberculosis, but Father John, as if not hearing his request, began to ask him about his life, asked how long he had taken communion, and, having learned that four months ago, said that he needed to confess and receive communion now, tomorrow at mass. Yuriev replied that he had only come for one day and that he had important matters to do and could not stay until tomorrow. But Father John stood his ground, and Yuryev finally agreed to stay, confessed and took communion. Returning home, Yuryev died suddenly. From the above story, the question arises: how could Father John have foreseen Yuryev’s imminent death? The answer to this is absolutely clear and simple: by the Holy Spirit. I have already given above vivid examples of how the Holy Spirit reveals the future to the saints. In addition, from this story it is clear that Father John saw a great danger in the fact that a person would not die without Repentance and Communion of the Holy Mysteries. In the Soviet of Deputies, the former godless intelligentsia understood this well and, since 1924, they took communion every Sunday, because they rightly feared that on the next Sunday they would no longer be able to take communion - they would be shot, or in prison, or the offering of the Bloodless Sacrifice would stop altogether. The story of the above-mentioned (p. 90 226) nun Maria, conveyed by nun Paraskeva of the Lesnsha Monastery One young man, an admirer of Father John, once came to see him in Kronstadt. Father John tells him that he needs to receive communion today. He objected that he couldn’t, since he was already drinking coffee. “It’s nothing,” says Father John, “but you still need to receive communion,” and he gave him communion. On the same day, a young man died in a train accident. Usually, people who themselves rarely receive communion and advise others to receive communion less often refer to the words of the Apostle Paul, who says that the one who receives communion, without considering the Body and Blood of Christ, eats and drinks judgment for himself 227 . Such persons, having snatched the said words from the teachings of the holy Apostle Paul, keep silent about the circumstances about which the Apostle says this. To make it clear to everyone, I quote the entire article. 20–34, chapter XI of the First Epistle to the Corinthians: 20. You gather in such a way that it does not mean eating the Lord's supper; 21. for everyone hastens to eat his food before others, so that some are hungry, and others get drunk. 22. Have you no houses to eat and drink? Or do you neglect the church of God and humiliate the poor? What should I tell you? Should I praise you for this? I won't praise you. 23. For I received from the Lord Himself what I also passed on to you, that the Lord Jesus took bread on the night in which he was betrayed. 24. and, having given thanks, he broke it and said: Take, eat, this is My Body, broken for you; Do this in My remembrance. 25. He also took the cup after supper, and said: This cup is the new covenant in My Blood; Do this whenever you drink, in remembrance of Me. 26. For as often as you eat this bread and drink this cup, you proclaim the death of the Lord until He comes. 27. Therefore, whoever eats this bread or drinks this cup of the Lord unworthily will be guilty of the Body and Blood of the Lord. 28. Let man examine himself, and in this way let him eat of this bread and drink of this cup. 29. for whoever eats and drinks unworthily eats and drinks condemnation for himself, without considering the Body of the Lord. 30. That is why many of you are weak and sick, and many are dying. 31. for if we judged ourselves, we would not be judged. 32. Being judged, we are punished by the Lord, so as not to be condemned with the world. 33. Therefore, my brethren, when you gather for supper, wait for one another. 34. And if anyone is hungry, let him eat at home, so that you will not gather for condemnation. In the time of the Apostle it was not as it is now, that is, that the priest in the church from a spoon serves the communicant the Body and Blood of Christ, transubstantiated at the Liturgy from bread and wine by the Holy Spirit. Christians, the contemporaries of the Apostle, gathered at the supper of love, bringing with them bread and wine, and often those who brought a lot did not give to the poor and, without waiting for others, got drunk. Of course, the one who ate and drank like this was eating and drinking judgment on himself. The Apostle nowhere says that everyone who comes to receive communion can receive communion only when he already feels completely holy. Yes, it is understandable, if you wait for holiness in order to begin the Sacrament, then it may happen that a person will never wait for such a moment. One approaches the Sacrament precisely to receive this holiness. The Holy Gifts contain great power in themselves, for they are the Body and Blood of the Lord God the Word of the Almighty Jesus Christ, therefore they themselves correct, heal, and sanctify the communicant. And indeed: often those who die, no longer understanding anything, having accepted the Body and Blood of Christ, recover. For hardened people who do not want to understand its meaning regarding Communion, I will give a rough comparison: if a person drinks a lot of alcohol, he will become drunk, because alcohol has the power to intoxicate, completely regardless of whether the drinker believes that he will get drunk or does not think about it. Chapter 45. Dogma of Redemption according to the teachings of Father John “The meaning and purpose of the incarnation, suffering and death of the Son of God. Man, created in the image and likeness of God 228 in holiness and truth, through sin fell away from God and submitted to the enemy of God - the devil, who has the power of death 229, made his nature accessible to all evil and deceit, and was subjected to curses, disease and death. The connection with God is broken, man’s constant communication with God has ceased. It was impossible for man himself to restore this communication, this connection between the creature and the Creator, because it was necessary to restore holiness in fallen nature, cleanse it of all wickedness, revive it, renew it, remove the curse from it and reconcile man with God, destroying the barrier between God and man - sin. And this could only be done by an extraordinary Intercessor, neither an Angel nor anyone else, but God Himself 230. For this, He needed to take upon Himself the perfect sinless human nature and with it fulfill all the truth of God, enlighten with Himself - His teaching and life - human nature darkened by sin, implant in it true faith and holiness, seek forgiveness of sins for faith and repentance, and for this purpose suffer for the sins of mankind and die on the Tree of the Cross and thereby bring a ransom for the damned humanity - from sin, curse and death, and to seek blessings for pardoned humanity and all the powers of grace for life and piety. This is the meaning and purpose of the incarnation, suffering and death of the God-Man, who voluntarily, out of sole goodness, sacrificed Himself for humanity in order to remove the righteous curse from it, give a blessing and open for it access to God, through faith and repentance, through moving away from sin and doing righteousness. These merits of the Son of God are so great, the atonement accomplished by Him is so rich and generous that it is abundantly enough to atone for the sins of the whole world, for pardon and salvation of the entire human race, if all humanity believed and repented. But not everyone has faith. There are many unbelievers, crafty, proud, self-important who reject faith in Christ as the God-man, Redeemer and Savior or believe with a cold mind, but do not have good deeds, do not force themselves to correct themselves and do good deeds, do not do works of repentance and, like a barren fig tree, perish. Many are called, but few are chosen!” 231 232 “In order to overcome the sting of death that bit the human race and destroy the curse for sin, the Son of God Himself had to become incarnate and be a Man and fulfill all the truth of God, which people should have fulfilled and did not fulfill; it was necessary to suffer execution on the Tree of the Cross for all the sins of mankind and taste death with the sinless, most pure God-human Body in order to destroy the condemnation of our death and grant resurrection to the entire human race; to ascend to Heaven according to humanity in order to open Heaven to us, and to sit at the right hand of God the Father, to seat those who overcome sin and the ruler of the world with Him on the Throne of Glory. Wonderful are your deeds, marvelous is Your look, O Lord, 233 on the human race!” 234 Word from Father John on Great Friday “The Lord Jesus Christ is a voluntary Sacrifice for the sins of the whole world, for the sins of each of us. Listen to what the prophet Isaiah foretold about Him; He took upon Himself our infirmities and bore our illnesses: He was wounded for our sins and tormented for our iniquities; the punishment of our peace was upon Him, and by His stripes we were healed. We have all gone astray, like sheep, each of us has turned to his own way: and the Lord (that is, the Heavenly Father) laid on Him the sins of us all. He was tortured, but He suffered voluntarily and did not open His mouth; like a sheep He was led to the slaughter, and like a lamb before its shearers is silent, so He did not open His mouth. He was taken from bonds and judgment; but who will explain His generation? for He is cut off from the land of the living; He was executed for the crimes of the people. He was assigned a grave with the evildoers, but He was buried with the rich, because He committed no sin and there was no lie in His mouth. But the Lord was pleased to strike Him, and He gave Him over to torture: when will His soul offer a sacrifice of propitiation. He will see a long-lasting descendant, and the will of the Lord will be successfully carried out by His hand 235 . Hitherto the prophet God-speaking Isaiah. But how, you ask, could the Lord Himself, the Almighty and Righteous Judge of the whole earth, suffer so terribly from evil people? Why did He not raise up His omnipotent power and defeat His evil enemies? After all, He is the Lord, Whom heaven and earth are obeyed and by Whom are held, - Whom do legions and millions of holy Angels obey? To this I will answer that the Lord suffered not with His Divinity, which is not subject to suffering, but with humanity, the human soul and body, and did not suffer because it was as if he could not avoid suffering, but because he wanted to suffer - because he came into the world in order to suffer and die; He Himself said that this is why He came to suffer. For this reason I came to this hour 236; because without His voluntary suffering and death for the world, the world would have perished, that is, the human race. This is the power, infinite price and merit before the Heavenly Father of His voluntary suffering and death; This is the greatest manifestation of God’s love and mercy for a world that was perishing in sins; Through his suffering and death, the eternal truth of God was satisfied, the sins of mankind, the sins of the crucifiers themselves, were atoned for, if only they, these crucifiers, had sincerely repented of their villainy and error. The truth of God demanded the complete fulfillment of the righteousness of the law: and the Lord Jesus Christ, the Perfect God and Man, fulfilled all the righteousness, satisfying the Righteous Father for unrighteous humanity; God's truth demanded eternal righteous damnation and eternal execution of criminals: Jesus Christ voluntarily took upon Himself both curse and execution in order to deliver humanity from them, under the condition of people's faith in Him, repentance and obedience to Him. In order to save people from death and destroy hell and bring out of it the souls who were waiting for His coming and deliverance, He Himself needed to die by human nature, defeat universal death and descend into hell as a Victor, destroy its power, the power of Satan, who held captive the souls of all the dead people, whom he thought to possess forever and rejoice in the terrible gloating of their eternal torment. He, our Lord, destroyed hell, smashed the copper gates and broke the iron ropes 237, rose with the glory of the Divine from the dead, and raised the dead, and they came out of their graves after His resurrection, and appeared to many. – Thus, through the suffering and death of Christ the Savior, our death is defeated and the resurrection of the dead is promised to the entire human race; and we brightly begin the general resurrection of the dead in the Firstfruits of the resurrection - our Lord Jesus Christ: for Christ has risen from the dead, the firstfruits of those who have fallen asleep 238. These are the fruits of the suffering and death of the Lord: this is their urgent and all-sufficient need for the salvation of the world; without His suffering and death there would be no forgiveness of sins, there would be no saving Baptism, Repentance, Communion of the Life-giving Mysteries of the Body and Blood, our reconciliation with God, renewal, sanctification - there would be no Church of God, the holy Sacraments of the Church. Divine services, church hymns, church hierarchy, since the grace of the priesthood is, so to speak, the succession and personification of the priesthood of Christ Himself, the High Priest forever according to the order of Melchizedek 239 . So, let us all heartily glorify the suffering and death of Christ our God, for only through His sufferings we are delivered from our sins and passions, and by His death we will be delivered from eternal torment for faith and repentance with deeds worthy of repentance. Amen" 240. Chapter 46. Father John's teaching on humility “Humility, what can resist it, what malice will defeat it, what force will go against it?.. When you stop in front of an easy barrier and ask yourself the question of how to break it - by force or by humble love, always answer yourself: I will take it with humble love - and you will win. John of Kronstadt." Yes, the power of meekness and humility is great, I have experienced this myself. By nature I am a quick-tempered person and very often I have had the chance to lose my temper over trifles that weren’t worth a damn or last year’s snow. Once, when I lost my temper with my wife, she meekly told me: “Now you can offend me as much as you want - my dad is dead and there is no one to protect me.” These words stabbed me painfully in my heart. My father-in-law just died, I loved him very much, but, unfortunately, I saw him only for one month in my life, since he served in Turkestan, where he died. I decided to refrain from outbursts, and as soon as irritation began to boil in me, I immediately went to my work office, repeating to myself several times: “Lord, have mercy,” or mentally saying the Lord’s Prayer, and the irritation immediately disappeared. And this went on for 15 years. This is how omnipotent meekness is! A few months ago, someone old enough to be my son, without any reason and without any reason on my part, publicly mocked me. Although I flared up cruelly, the habit excited by the meekness of my wife forced me to read the “Our Father.” And, lo and behold! The irritation instantly disappeared without a trace, I remembered that this man had repeatedly shown me exceptional cordiality - anger was replaced by love for him, and I, in the most complacent mood of spirit, sat down to do my job. Chapter 47. Father John was a mentor to shepherds In his works, Father John, addressing the clergy, convinces them to serve sincerely and earnestly, warning that insincerity and pretense will be quickly noticed by the parishioners. Extract from the diary of Father John “My life in Christ” - about disobedience to the Gospel “Freely we have received, freely give 241. Do we, shepherds, always give “freely” in our hearts or in fact? One of the most painful issues of my pastoral practice is the desire of a layman to certainly “thank” me with a piece of credit, even in church, even when I stand in vestments in front of the cross and the Gospel, and he came to lay his soul at the feet of the Crucified One. And then that terrible piece of paper rustles, which has caused so much evil in the world, although it seems to be the most harmless. No, it is absolutely necessary to have a circle no closer to the vestibule of the church, where the laity would place their material gratitude to the shepherd, secretly from human eyes. Those who would like to, even beyond all requirements, from a pure and kind heart. And what does our great grace of shepherding turn into? What does something that has no value (prayer) turn into? If prayer is paid, it costs nothing (zero), but heartfelt, selfless, according to the commandment of the Apostle Peter 242, costs millions of millions of gold and even more... Fees for prayer are a blatantly un-Christian matter (money cannot in any way be a condition of prayer). The clinking of coins at the holy Royal Doors, in front of the holy Chalice (“for warmth” is an indirect tax) is a deeply harmful phenomenon. Lord, help the fathers and brothers of the holy and true Orthodox faith to eradicate this destructive evil, which makes us spiritually powerless, spiritually dead... Grant that the coins in our church will stop clinking, drowning out the angelic singing of Your Church.” Two conversations between Father John of Kronstadt and pastors (From Archbishop Damian's book "Manual on the Subject of Pastoral Theology", 1928 edition) “In 1901, His Grace Nazarius, Bishop of Nizhny Novgorod, taking advantage of the short visit of Father John, gathered the city priests in his chambers and asked Father John to talk with them. Entering the hall together with the bishop and bowing low to the assembled clergy, Father John said: “Hello, venerable fathers and brothers, fellow shepherds!” "Standing before us," writes one of the interview participants, "was a handsome old man. His face, clear and open, smiling pleasantly and heartily, a complacent, peaceful, gracious face. Bright, trusting, affectionate eyes, firm and confident speech attracted our general attention. There is nothing painfully nervous about Father John and no electricity or magnetism, with which - as they said and even wrote - he seems to have a strong effect and heals the sick. This is the most calm, cheerful, humble and helpful servant of Christ. He spoke to us while sitting, with his head down. The speech of Father John does not shine with comparisons or rhetorical embellishments in general, but is so strong in faith and conviction that the words of the Holy Apostle Paul are quite applicable to him: My sermon is not in the utmost of human wisdom. words of all, but in the manifestation of spirit and power 243. Having introduced us to Father John, the Bishop asked him to share his many years of pastoral experience with the pastors, to teach us how and with what we can beneficially influence the hearts of our flock in matters of faith and morality. Having listened carefully to the Right Reverend, Father John said approximately the following: "Venerable fathers and brothers, co-shepherds! You yourself - as I see - are people adorned with gray hair, which means you yourself are rich in life experience. I have nothing to teach you. But since you ask me how I achieve a beneficial effect on the hearts of people, I will tell you. I try to be a sincere shepherd not only in the trees, but also in practice - in life. Therefore, I strictly monitor myself, my spiritual world, my inner I even keep a diary, where I write down my deviations from the Law of God; I confess myself and try to correct myself. I am busy all day, from morning until late at night. I carry out my pastoral service not only in Kronstadt, but for this I often have to travel to different places in Russia, so sometimes it’s hard for me and I don’t want to, but I do it, I try to satisfy all the petitioners. Kronstadt, I myself perform the Liturgy every day and sincerely, heartily, diligently and reverently offer the Holy Bloodless Sacrifice to God for the sins of myself and all Orthodox Christians. Those praying see and feel my sincere, reverent service and themselves are imbued with holy feelings and pray fervently. At every Sunday Liturgy I preach the living Word of God. My teachings depict my inner life, my soul; I mercilessly punish human sins, vices and passions, I expose the errors of sectarians and schismatics. Thank God - I myself see the fruits of my pastoral labors. In St. Andrew's Cathedral, which is large, there are up to five thousand people, and all this multitude listens to me as one person, no noise, no jostling; Everyone's eyes are fixed on me. When I leave the church, people lovingly surround me, all with shining faces, everyone is visible in a gracious and joyful mood. All this is the fruit of my prayer and preaching. Forgive me, venerable shepherds, for speaking this way about myself. God forbid that I say this for self-praise; God forbid! No, it’s not me who does all this, but the grace of God resting on me, the priest. I am often invited to pray in rich and noble houses, where they donate a lot. I share these funds with the poverty that has become so common in our time. I send my contributions to institutions and poor churches, I share with my fellow pastors and poor people in general. In addition, my trusted one daily gives bread from my funds to a thousand poor people. But I have to say that I don't serve everyone; to drunkards, in general, who rely only on their legs, beg - I don’t give to such people. They often bring sick people to me, the so-called demoniacs, and ask me to pray for them. In these cases I act by the simplicity of my faith. Usually such patients are very restless. When they are brought to me, they spit and kick; and at the same time, as I noticed, they always close their eyes. But I order you to open your eyes. And since the patient does not open, I insistently demand; open your eyes! and at the same time I fix my gaze on him. The patient finally opens his eyes, and I, looking into his eyes, say: “In the name of our Lord Jesus Christ, I forbid you, unclean spirit, come out of him!” and I bless the sick person. The patient calms down, begins to pray, and I give him communion. Oh, brothers! We have been given a lot of grace from the Lord God, and if we preserve this gift of God, then we are invincible. Here, venerable co-pastors, this is how I serve for the glory of God, for the glorification of the Church of Christ and the spread of the Orthodox faith. I say all this to you sincerely, as co-pastors and at your request, for the benefit of the pastoral service of the Holy Church and our Fatherland.” The conversation lasted about two hours. And we were ready, it seems, to listen to the blessed word all night. Saying goodbye to all of us, Father John kissed each other, saying: “The holy and the sanctified are all from the One 244. Let us, venerable fellow shepherds, give each other a brotherly kiss.” The second conversation took place in Sarapul in 1904. A message about it was published in the Novgorod Diocesan Gazette for the same year 245. "God brought me," writes one person, "to be a witness and participant in a wonderful conversation conducted by our great pastor-prayer Father John of Kronstadt with other shepherds of the Church of Christ. It was June 21, 1904 in the city of Sarapul, where Father John arrived at the invitation of Bishop Micah. When Father John appeared in the hall, all those present greeted the dear guest by singing: Today the grace of the Holy Spirit is upon us gathering... 246 Father first went to the school church, venerated the holy altar, and then returned to the hall and invited everyone to sit around the table. “I am very glad,” said Father John, “to see you and talk with you; I thank you for gathering here, and I thank those who served me today during the Liturgy for their common prayer. Nothing animates a person in any activity more than the consciousness of communication, community in friendly work. And in God’s work, in serving one’s neighbor, it is especially difficult to experience the feeling of loneliness. True, we all live in the Holy Church, with all the righteous of God who have departed from the world, but even on earth we need help from our brothers, both spiritually, prayerfully, and in life itself. Therefore, I especially thank you for your sympathy, it says that we are all doing the same thing. You, brethren, my co-servants, undoubtedly have a question in your soul, how do I have the audacity to travel all over Russia like this, to pray for so many who ask for my prayer. Perhaps someone will call this impudence... But I would not have decided, brethren, on such a great undertaking if I had not been called to it from Above... It was like this. Someone in Kronstadt fell ill. They asked for my prayer help. Even then I already had this habit: not to refuse anyone’s request. I began to pray, committing the sick person into the hands of God, asking the Lord to fulfill His holy will over the sick person. But suddenly an old woman (originally from Kostroma) comes to me, whom I have known for a long time. She was a God-fearing, deeply religious woman who spent her life as a Christian and ended her earthly journey in the fear of God 247 . She comes to me and insistently demands that I pray for the sick person only for his recovery. I remember then I was almost afraid: “How can I,” I thought, “have such boldness?” However, this old woman firmly believed in the power of my prayer and stood her ground. Then I confessed my insignificance and my sinfulness before the Lord, saw the will of God in this whole matter and began to ask for healing for the pain. And the Lord sent him His mercy - he recovered. I thanked the Lord for this mercy. Another time, through my prayer, the healing was repeated. Then, in these two cases, I directly saw the will of God, a new obedience from God - to pray for those who would ask for it. And now I myself know, and others report that healings occur through my prayer. Particularly amazing are the healings of those possessed by demons, who always suffer terribly. And there have been cases where sometimes they bring in someone possessed by an evil spirit, spewing blasphemies and at the same time speaking, obviously unconsciously and completely incoherently. And after I read the prayers over him, the patient becomes joyful, calm, and calmly accepts the Holy Mysteries, which he had previously tried with all his might to escape. And it is remarkable that such patients remember almost nothing of what they said in a state of possession. It’s clear that they were speaking someone’s will that was not theirs: a will that was contrary to the will of God—a demonic will. Often demons retain power over the sick and possessed by them for a long time and resist for a long time. Then the sick utter the words: “We are old, we have long received power over him (that is, the sick) ...” But the power of God, which the demons tremble, defeats them. I can tell you about my state of mind that I am following the great ancient rule: know yourself. This, in fact, is the content of my whole life: and to this day I do not stop “getting to know myself.” Through this I recognize my helplessness in all respects, and this makes me humble. True, everything that I do that is good, I do by the grace of God. But I see God’s help in everything and consider myself the most careless, the worst of all Russian shepherds, because if someone else had these God’s gifts that I receive, he would have done much more good than me. Constant study of my nature forces me to be constantly careful and constantly ask God for grace-filled help to cleanse me from sins. And this same knowledge of my human weaknesses makes me help others, and pray for them, sympathize, forgive, etc. The study of my human nature is especially valuable to me, because through this I learn the main properties of God; I know for myself, I have experienced how merciful, long-suffering, omnipotent, and quick to obey our Lord is in helping us: He is the source of our mental and physical health, spiritual purity, and spiritual strength. “But I, brothers,” Father continued, “I do not lead an ascetic lifestyle.” Do not think that I consider this something worthy of imitation; no, perhaps there would have been much more success in my activities if I had arranged my life in a more ascetic environment. But the conditions of my service deprived me of the opportunity to be an ascetic. I read newspapers, but I often regret wasted time. There is a lot of unnecessary, completely useless writing there. But this is what I always read without fail - the canons that are supposed to be read daily at morning. From this reading, one might say, I was brought up in church life. And what infinitely deep content lies in these canons, in these daily memories of the great righteous, of their holy life, of their exploits! Through this reading, the soul little by little gets used to church life, to church memories, little by little it becomes imbued with the mood of those people whom the Holy Church pleases, it becomes enlightened, it ceases to be self-imposed: it becomes strong in the fight against sin. And as soon as someone makes this reading of the canon a daily rule, he will rise spiritually every day, ascend from strength to strength. But I especially love reading the Holy Scriptures of both Testaments. I can't live without reading this. So much content here! How many laws of life of the human soul have been revealed! How much a person striving for spiritual renewal can glean from here in order to be reborn from evil to good. The Holy Scripture is especially necessary for the preacher. There is an inexhaustible topic for sermons here: just be able to edify yourself and edify others. “Here, brothers, is what the Lord told me to tell you,” Father said, thoughtfully. “I didn’t think about what to tell you in advance; I only said what God put on my soul. Then one of those present asked: – Tell me, Father, during your constant travels, how do you fill your free time? Do the environment and its changes make an impression on you? “I pray, I pray constantly,” Father John said quickly. – I don’t even understand how you can spend time without prayer. Truly, prayer is the breath of the soul. “Tell me, Father,” the questioner continued, “what makes you so focused during the Liturgy, when sometimes there is so much chaos around and everything that can interfere with prayer?” “I achieved this only through habit.” Learning to quickly concentrate in prayer and master oneself is a big task. Through continuous work on yourself you can achieve this. What is very necessary here is repentance, a quick reproduction in one’s soul of the image of Christ or the Cross of the Lord and full awareness of one’s spiritual contamination and helplessness. “Teach, Father, to fight despondency in the work of shepherding,” another of those present addressed, “at first there is terrible despondency from one’s own sinfulness; You give up when you remember the words: Doctor, heal yourself... 248 Teaching doesn’t come to mind then. And now - despondency. “It’s in vain,” answered Father John. – Here you need to remember about duty. The thought of duty should have a compelling and encouraging effect on the shepherd. “You are authorized by the Church, you must do” - this thought should both inspire the shepherd and, of course, disperse any despondency. And this despondency comes from the enemy! - But here, Father, there is another form of despondency - from blasphemous thoughts that appear in the head during the most sacred moments of the Divine Service. “Well, this despondency,” Father John said energetically, “is directly due to your lack of faith.” Blasphemous thoughts must be despised; fighting here is unnecessary and harmful: you just don’t need to pay attention! But if whatever thoughts lead you to despondency, this is already due to weakness of will, which means that you give these thoughts time to dominate you, perhaps even enjoy them... From here despondency only follows! So you don’t need to bring your soul to despondency! Don’t you know how quick the Lord is to obey, how quickly He fulfills all your requests? And so, at the very beginning, with fervent prayer, drive away from yourself all mental confusion; at the right time, the sinful mood captured by prayer completely disappears and can never bring a truly and ardently believing person to despondency. - But here it is. Father,” the co-questioner continues, “I also experience a particularly difficult state of despondency at the sight of triumphant evil. - This is another matter. This is truly difficult to experience: I often have to experience a similar state. Here you need to strengthen yourself with prayer and firmly believe that the Lord is able to reverse even the most evil. He alone knows the paths for good. After this, Father had time to have a private conversation about modern shepherding and its task. He said that the work of shepherding is now becoming more and more difficult; The struggle of the shepherd is gradually becoming more and more subtle, and even more so, shepherds must be at the height of their calling. The pastor in his mood must completely renounce all selfish moods, must become like the biblical shepherds in their “standing in the spirit.” For this, shepherds need complete caution and concentration, constant crucifixion of themselves for the sake of their flock. The conversation then turned to modern life. Father drew attention to the mood of modern society. - An amazing disease has appeared today - this is a passion for entertainment. There has never been such a need for entertainment as there is today. This is a direct indicator that people have nothing to live for, that they have forgotten how to live a serious life, work for the benefit of those in need and inner spiritual life, and have begun to get bored! And they exchange the depth and content of spiritual life for entertainment! What madness! Like children devoid of reason! Meanwhile, entertainment is already a social vice, already a public passion! This is where shepherds should direct their energies; they must bring into life the content it has lost, return to people the meaning of life. But, of course, shepherds must prepare themselves for this... Shepherds must protect our people from these harmful entertainments. He does not yet know entertainment: the people know honest, healthy work, they know a holiday - a day of rest and prayer. And instead of rest they offer him entertainment, often immodest and harmful! And how much self-delusion must people have in order to instill their corrupt tastes in the people, to remake life according to their senseless views. Pastors must be at the height of their calling!“ “We consider these simple and at first glance “random” conversations between Father John and pastors to be extremely valuable, and especially in our time of general disintegration, fall, captivity to evil, expulsion from our native country. Father John left behind inexhaustible spiritual wealth in the form of his books (“My Life in Christ”) and sermons, published in several volumes. But even if all these works were now accessible to everyone, then even then these two lively conversations would perfectly complement the works of the saint of God, with whom the Lord glorified Holy Rus' on the eve of its difficult trials. Not a single word of a man as great for us as Father John can be superfluous, should not be forgotten and neglected, especially the word spoken by him to the Russian shepherds, white with gray hair, as an instruction and not simply, not said by chance, but at the command of God, as Father John himself testified.” Chapter 48. Father John – seer of the future The landowner of the city of Orel, Evdokia Nikolaevna Pastukhova, who now lives in the city of Belgrade in Yugoslavia, in the Professor's Colony, on Venizelosovaya Street, at house number 34, told me the following case of Father John's foresight of the future. “After being widowed, I lived in the city of Orel, where I had a large house with outbuildings. It happened that five apartments were empty at the same time. This circumstance caused me complete ruin, because I still had to comply with the demands of the police; about repairing a house and buildings, about repairing pavement and panels, about cleaning and removing snow, etc. Finally, a doctor was found who began to negotiate to rent an apartment to him for 100 rubles a month, which made me very happy, since it was a way out of a difficult situation. At this time I happened to go to Kronstadt to visit Father John, with whom I visited many times and who stayed with me when he was in Orel. Father John asked me: “How are you?” I told him in detail the situation with the house. To this Father John told me: “Refuse the doctor.” I began to object: “Of course. Father, this is the only way out of the situation.” To this Father John again said: “No, refuse!” I didn't dare object anymore. Returning to Orel, I told my brother this, telling him to write a refusal to the doctor. My brother began to argue and object with me. Despite this, I sent the doctor a refusal. The doctor came himself to convince me to rent the apartment to him, but I remained adamant. I did this because I was convinced that Father John repeated to me twice that I should refuse, not on my own, but having been taught by the Holy Spirit who dwelt in him. Soon after this, on the day of the Holy Trinity, I was sitting on a bench in the city garden. The mayor of the city, Dimitry Semyonovich Volkov, sat down with me and said: “The Mozhaisk regiment is arriving in the city of Orel for permanent quarters. The head of the division has arrived here. The housing commission proposes to rent your entire house with all the outbuildings for the headquarters and other needs of the regiment, I ask you to come to the City Government for negotiations.” I appeared at the appointed time at the City Government and handed over my house with the buildings to the Mozhaisk Regiment under a contract for five years for a good payment, and the regiment assumed all the costs of repairing the buildings, correcting and re-laying the pavement and panels, cleaning and removing snow, etc., so I did not bear any expenses or worries about the house. The regiment paid accurately on time and, upon expiration of the contract, renewed it for a new term and lived with me for a quarter of a century until the Bolshevik revolution.” During the construction of the Ioannovsky Monastery, an extension was made to the residential building. Father John, who arrived one day, visited the building and said: “Add it, add it for the Lesna nuns.” No one understood anything, but the will of Father John was fulfilled, and the extension was enlarged. So what? A few years after the death of Father John, during the German War, after the evacuation of the western region, where the Lesninsky Monastery was located, some of his sisters, among 40 people, found shelter in the annex of the John Monastery. Then they only remembered the prophetic words of Father John and understood why he said this. This is the story of the aforementioned nun of the Leoninsky Monastery Paraskeva P, who was among these 40 sisters and lived in the Ioannovsky Monastery for several years. From here it is quite obvious that the Holy Spirit revealed to Father John what was to happen many years later. Chapter 49. Father John's prediction about the brutal death of Leo Tolstoy I myself have repeatedly heard Father John’s sermons, in which he attacked Leo Tolstoy and predicted his cruel death, which is also published in many places in Father John’s works 249. And indeed, the death of Leo Tolstoy was cruel. A Russian police official living in Belgrade, Yugoslavia, told me the details of Tolstoy’s death, which became known to him from his service in the area where Tolstoy lived and died. Both the local administration and a number of curious outsiders immediately began to clarify the mysterious circumstances of Tolstoy’s death. The result of the investigation gave the following exact data. The count from the Kozelsk station hired a coachman and went to the sister-nun in the Shamordin convent, which lies 18 versts from Optina Pustyn and 22 versts from the city of Kozelsk. The sister and all the nuns were amazed by the count’s arrival, which is why several close nuns came to the count’s sister’s cell. According to the cell attendant and the nuns who came, the count told his sister the following horrors. “Lately,” says the count, “I have been haunted day and night by some terrible monsters that I see, but others do not see. These monsters threaten me, and the sight of them fills me with horror and trembling. I invited neighboring priests to my place. Two refused to come to me, and the third came, but I did not have time to meet him, since my family refused him, and he left, for this reason I fled from home secretly.” Both his sister and other old nuns explained to him that these were devils who, sensing the approach of his death, surrounded him in order to take possession of his soul. Immediately all the nuns advised and asked him to go to Optina Pustyn to repent of his apostasy and ask the monks to accept him again into the fold of the Orthodox Church. The admonitions of the nuns had such an effect on the count that he burst into tears and immediately rode to the Optin Monastery on the same horses. According to the bellhop monks at the monastery hotel, the count was cheerful and freely climbed from the hotel to the high mountain where the monastery stood. The Count was excommunicated from the Orthodox Church by the Holy Synod, 250 why, without the blessing of the bishop, the monks did not risk accepting him into the fold of the Orthodox Church, despite a convincing request to do so, but they sent a request to the bishop, and the Count decided to wait for an answer in the monastery. A favorable answer for the count came, but only after the count had left the monastery. The monks said this about his departure. Two days later, the count’s daughter arrived at the monastery with the doctor, and at the first meeting with her father, a quarrel occurred between them, as could be heard in the corridor. The daughter shouted: “Why did you leave without telling me?”, and the father shouted: “Why did you come? I won’t go home and will live out my last days in the monastery.” Soon everything calmed down, and when the monk entered the room to take the cold samovar, he saw the count lying on the bed with his eyes closed. After two or three hours, the daughter, the doctor and the count left, and the count was led arm in arm to the carriage, and he seemed very weak. At that time, many suggested that the doctor gave the count a sedative, but either the old heart could not stand it, or the dose was too large, which is why the count, until then cheerful, died at the Ostapovo post station on the way to the south. Many people, both from Kozelsk and from other places, wrote to different newspapers about all of the above, but not a single newspaper published the articles sent. The local clergy, despite the requests of their friends, refused to serve the funeral service, but, as they said at that time, they brought some priests from Moscow, obviously Beglopopov Old Believers, and they served. The highest clergy of the Old Believers-okruzhniks and anti-okruzhniks (in the city of Sukhinichi) forbade their clergy to pray for the soul of the count. Monks talk about the death of people like this. Before death, great sinners have so-called spiritual vision, and they see the unclean spirits surrounding them, who are waiting for death in order to take the soul of the wicked and plunge it into absolute hell. Highly pious people, on the contrary, before death see bright spirits, Angels. Master of Theology Dyachenko, in his four extensive volumes, speaks about the death of people in the same way as the monks 251. Consequently, the count’s story to his sister about being surrounded by monsters is not a hallucination, but reality, and these monsters forced him to flee home and seek salvation from them in the holy monastery. Thus, John's prophecy was fulfilled. God did not allow Tolstoy to return to the fold of the Orthodox Church. Why did the Lord judge this way? Yes, because Tolstoy was the Antichrist in the full sense of the word. The Holy Apostle John the Theologian in the First Council Epistle says: Whoever denies that Jesus is the Christ is the Antichrist 252. Every spirit that does not confess Jesus Christ has come in the flesh... is the spirit of the Antichrist, about whom you heard that he would come and is now already in the world 253. In the Second Catholic Epistle, the same Apostle says even more menacingly: Many deceivers have entered the world, not confessing Jesus Christ who came in the flesh: such a person is a deceiver and Antichrist. If anyone comes to you and does not bring this teaching, do not accept him into your home and do not welcome him. For the one who greets him participates in his evil deeds 254. During the period of Tolstoy’s excommunication from the Church, Mr. Yarmonkin published a book in which Tolstoy’s blasphemy and mockery of Our Lord Jesus Christ, God the Word Almighty, and of the Most Pure Mother of God, which had hitherto been prohibited for publication, were listed. It’s scary to repeat, but I’ll repeat it so that everyone knows that the Holy Synod excommunicated Tolstoy from the Church for these stunning, terrible blasphemies and for the mass of people he seduced. Tolstoy wrote that Christ called Himself the Son of God because He was illegitimate, because He was a beggar who was whipped and hanged. I only cited this, but Yarmonkin’s book published many terrible blasphemies that this son of the devil spewed out. What a pity that the Holy Synod did not publish all or part of these blasphemies and mockeries, then no one would be indignant at Tolstoy’s excommunication 256. In the north of Russia, in the waters of the huge Lake Ladoga (about 250 versts in length and 150 in width), the Valaam Monastery is located on rocky islands. These islands are made of granite, the like of which is not found anywhere on the globe, and their shores are mostly sheer cliffs. According to scientists, these islands are nothing more than meteor rocks from some collapsed planet that fell to the ground. In ancient times, on the wild islands of Valaam there was a center of idolatry and there were pagan temples. The Holy Apostle Andrew the First-Called from Kyiv along the waterway, “from the Varangians to the Greeks,” that is, along the Dnieper, Lovat, Ilmen Lake, Volkhov and Ladoga, sailed to Valaam and planted the Cross of Christ there. At the appearance of the holy Apostle, all the churches and idols by the power of God were thrown into dust, and Valaam became the seat of Christian preachers and a hotbed of Orthodoxy. After the revolution, Valaam went to Finland, and the government demanded the introduction of a new style in the monastery. The monks who did not want to recognize the new style were arrested and taken away. Some of them fled to Yugoslavia 257. One of them, a perspicacious old man, told about a vision he saw on Valaam. One day, when he was standing on a rocky island near the church, a terrible storm arose on the lake, and he saw a mass of demons rushing through the air, in front of which Leo Tolstoy rushed and strove for the church: the demons tried to block his path to the church and finally surrounded him and dragged him into the abyss at the very cliff on which the church stood. The elder subsequently only learned about Tolstoy’s death. Chapter 50. Father John was a prophet On December 20, 1936, on the day of the blessed death of Father John, Bishop John of Pechersk in the city of Belgrade in Yugoslavia offered a conversation about Father John, in which he told those present the following. “Two laymen: Prince Turkestan and the widowed captain of the 2nd rank Alekseev - under the influence of Father John, entered as novices in Optina Pustyn. However, being people of high society by origin, even in Optina Pustyn they continued to love comfort and some secular entertainment, for example: they took a samovar into the forest and had a tea party there. Although there was nothing reprehensible in such actions, the abbot of Optina Pustyn did not like it. One day the abbot called these novices and told them that since they were educated people, it would be better for them to enter the Theological Academy and follow the learned path. Prince Turkestan immediately agreed, but captain 2nd rank Alekseev told the abbot that since he had received the blessing to go to Optina Pustyn from Father John of Kronstadt, then to leave it he must first ask for a blessing from Father John. The abbot completely agreed with this and blessed Alekseev to go to Father John. Father John blessed Alekseev to enter the Theological Academy and told him prophetic words: “You will graduate from the Academy, achieve the rank of bishop and become Bishop of Arkhangelsk in my homeland.” Father John's prophecy was fulfilled exactly. Alekseev graduated from the Moscow Theological Academy in 1892 at the age of 46 and was the Bishop of Arkhangelsk, receiving the name Micah when he was tonsured a monk.” Having finished the conversation, Bishop John of Pechersk drew the attention of those present to the fact that from the incident described, one cannot help but see that Father John had a prophetic spirit. For my part, I must sadly note that after the death of Father John, Bishop Micah was transferred from the post of diocesan bishop of Arkhangelsk to the post of Bishop of Sarapul, vicar of the Ufa diocese, from where he retired to the same Optina Pustyn, where he began his spiritual life. It was no secret to anyone that our clergy constituted a closed caste, which tried in every possible way to protect itself from the penetration of persons of other classes into their midst, and if they did penetrate, they tried not to give them any way. I know of several such cases. Let us hope that in the resurrected Russia, after everything the Russian people have experienced, this closed spiritual environment will no longer exist. One lady said that when she was studying at the 2nd Women's Gymnasium in the city of Warsaw, Father John of Kronstadt came to Warsaw. From the station he drove straight to the cathedral, where a mass of people were waiting for him. The narrator sang in the gymnasium church choir and saw that Father John very quickly walked from the doors of the cathedral to the large icon of the Mother of God and did not lower himself, but directly fell to his knees and, raising his hands to the Queen of Heaven, exclaimed in a voice that made all those present shake: Zealous Intercessor, Mother of the Lord Most High! 258 Perhaps, with his prophetic gaze into the future, Father John foresaw the destruction of the cathedral and the death of Russia and wanted to beg the Most Pure One to intercede 259. Chapter 51. Father John’s denunciation of the Russian people At the end of the sermon delivered on December 6, 1900, Father John says: “In Russia now more than ever there have appeared heralds of false enlightenment who grew up on Russian soil; Some of our scientists and writers want to reeducate youth in their own way, not at all on the basis of true Christianity, but on the basis of false faith and false free-thinking; They darken and defile the minds and hearts of youth with false concepts and worldviews - they compose, so to speak, their own laws of life, write their own gospel, in place of Christ 260 and with self-made morality completely corrupt the morals of youth. The famous writer, idolized by many, Count Tolstoy, is trying to pervert all of Christianity and turn the entire life of the Russian people inside out with his meaningless, impudent writings; the ground is being diligently prepared, and the Russian freethinker and blasphemer of the Orthodox faith and the Church has many admirers and imitators of himself, who have placed him on the pedestal of God, teaching right and left a new faith, invented by him, wickedness and anarchy; With his flattering tongue and pen, he so captivated our intelligent youth, male and female, that they consider him the best modern person who opened the eyes of youth and the mature generation, and they think that the chosen ones should follow him. But Tolstoy's madness becomes more and more obvious to all sane people. We must pray to God that He would open the eyes of all Russians, and they would see this corrupter of faith and morals in all his madness and stop following him and idolizing him. Amen" 261. In a sermon delivered on September 14, 1902, Father John denounces: “The adulterous and sinful world 262 has proudly raised its head against the Church and now, in the person of the craftily wise writers, led by Count Tolstoy and his admirers and followers, - and teaches the baptized people not to believe in the teachings of Christ, not to believe in the personal existence and immortality of the soul, in the resurrection of the dead, in the Last Judgment of Christ, and to live according to their carnal will, to fulfill everything lusts of the flesh - not respecting the holy bonds of marriage, not honoring parents, superiors, committing adultery, drunkenness, deceiving, stealing, robbing, killing or violently taking one’s own life” 263. An infinitely great Sacrifice for the immeasurable sins of humanity and the immeasurably great ingratitude of people for the immeasurable mercy of the God-man On Great Friday of 1902, Father John denounces: “The majority - with complete disregard, to a lesser extent - with indifference, and many even arm themselves with hatred and blasphemy against the Holy Church and its servants; and pictorial art, according to the thought and inspiration of the famous apostate and blasphemer Leo Tolstoy, dared to depict Christ in the picture in full height not as a God-man, but as a simple man 264, and exposed it to disgrace for everyone: just as on Calvary the Jews hanged Christ nailed to the Cross. What is the modern Russian intelligentsia like, having renounced Christ along with its false teacher? Isn’t this a new Calvary reproach, contemporary to us, and is it possible, in view of the Calvary Sacrifice, to refrain from publicly denouncing modern blasphemers and renegades from Christ and from the Church, who are attempting to overthrow both the royal thrones and the churches of God, and to kill the faithful servants of the king, the devoted sons of the Church and the Fatherland? And we boldly denounce this lack of faith and madness - this modern rage of frantic and violent youth, called educated, but not at all brought up in the rules of faith and Christian piety and civic honor and valor. The Lord sees everything that is happening in our Fatherland, as well as throughout the entire earth, and will soon pronounce His righteous judgment on the impudent and treacherous, breathing malice and murder against all honest servants of the Church, the Tsar and the Fatherland. God! May Your blood cry out against all seditionists, and may the Lord reward them with righteous vengeance! But if they are still capable of admonition, admonish them: they do not lead. what are they doing 265 . Amen" 266. In 1907, Father John denounces: “Who places 267 kings of the earth on thrones? The One who alone from eternity sits on the fiery Throne 268, and One, One in the proper sense reigns over all creation - heaven and earth, with all the creatures living on them. The kings of the earth are given the royal power from Him alone: ​​He crowns them with a royal diadem. He alone appoints kings and deposes 269 (replaces, according to the word of Scripture); therefore, the Tsar, as having received the royal power from God Himself from the Lord, is and must be Autocratic. Shut up, dreamy constitutionalists and parliamentarians! Get away from Me, Satan! “You are a temptation to me: because you think not about the things of God, but about the things of men,” the Lord said to Peter, who was arguing. Depart too, you who oppose God's command. It is not for you to dispose of the thrones of the kings of the earth. Get away, daring ones, who do not know how to govern themselves, but bicker with each other, and have not done anything significantly useful for Russia. The Lord gives power, strength, courage and wisdom to the king to govern his subjects. But may worthy helpers approach the throne, those who have God’s right conscience and the fear of God, who love God and His Church, which He Himself founded on earth - and may all who have a seared conscience 271 flee from the throne, in whom there is no right, wise and well-intentioned advice, as was recently the case with the first traitorous minister 272. Delve into the words of the prophet and King David, you, especially those who are going to the Third State Duma and preparing to be advisers to the Tsar, whose power occupies a sixth of the world - and study comprehensively its needs and needs, the illnesses and wounds of the motherland, its countless treasures of land and water, which foreigners use so much due to the lack of enterprise of the Russians - and be his right hand, his eyes, sincere and faithful, active well-wishers and his advisers, at the same time God-fearing and unchanging to faith and fatherland. God calls you to this great work - the improvement and pacification of the fatherland. At the same time, remember that the earthly fatherland with its Church is the threshold of the Heavenly fatherland, therefore love it fervently and be ready to lay down your soul for it in order to inherit eternal life there. Our Father, we say. Izhe ecu na Nebeseh 273. Do you see where our Father, the Lord God, dwells in all eternal glory? In Heaven; there is our fatherland. He who is faithful to God is also faithful to the King. Let me remind you of the words of the psalmist, prophet and king: the Lord looks down from heaven and sees all the sons of men; from the throne on which He sits, He looks down on everyone living on earth: He created the hearts of all of them and delves into all their affairs 274. Therefore, everyone will be judged strictly. Amen" 275. “Learn, Russia, to believe in God Almighty, who rules the destinies of the world, and learn from your holy ancestors faith, wisdom and courage” 276. “The Lord entrusted to us, Russians, the great saving talent of the Orthodox faith... Rise up, Russian people!..” 277 “Who taught you disobedience and senseless rebellions, which never happened before in Rus'?.. Stop being crazy! Enough! It’s enough to drink the bitter cup full of poison – both for you and for Russia” 278. “The Lord primarily oversees the behavior of bishops and priests, their educational, sacred, pastoral activities... The current terrible decline of faith and morals very much depends on the coldness of many hierarchs and the priestly rank in general towards their flocks.” Word for the Nativity of Christ in 1907: “Kings of the earth, surrounded by the splendor of your dignity, come mentally to Bethlehem, bow your crowned heads to this manger, in which the True and Eternal King of kings reclines 279, and lay your crowns at their foot, humble yourself and admit that you too are made of dust and to dust will return, and confess before Him, the humble As a child, that from Him you have been given power and authority over the nations, that you are His helpers, and by Him your thrones are held, that without faith in Him you and your thrones are reeds shaken by the wind 280 . That without faith in Him, your rulers are like split goats that you cannot rely on 281. Scientists of this world, speaking from pulpits in high institutions of the state and in all sorts of others, you - teaching and learning, especially in higher educational institutions - but for God the very last and rejected in the spirit of rebellion and disobedience to the authorities - I send you too to the manger of Bethlehem - cast aside your pride before your Creator and Savior and the only True Teacher, and humble yourself before the One Who brought peace to earth from the Heavenly Father and goodwill to men 282, who obeyed the earthly Caesar. Don’t forget that He spoke about the rebellious proud, that He is a stone on which whoever falls will be broken, and whoever it falls on will crush him” 283 284. From the heights of your pulpits you treated the Lord God the Word Almighty with contempt, not noticing that your destruction was not dormant. You crashed against Him, and He crushed you, and crushed you so much that it is not known where your bones lie. There are also many in emigration who call themselves professors, who teach young people that Christ is a mythical person, that He did not exist at all. I am not a prophet, but I warn you that you will all be wiped off the face of the earth by the justice of God. Beware lest the “mythical personality” Christ command His angels regarding you, as He said in the Gospel of Luke: But those My enemies who did not want Me to reign over them, bring here and kill them before Me 285 . Chapter 52. Prophecies of Father John about the fate of Russia and Russian people In 1890, one pious merchant family from the city of Kungur, Perm province, came to Kronstadt for a blessing from Father John. During a personal interview with him, Father, having learned that they had come to him from the Perm province, told them: “A black cross hangs over Perm,” while avoiding any explanation of these mysterious words he said. The Kungur pilgrims understood the words of Father John in the sense that the city of Perm was threatened by some grave disaster, but after those terrible events that occurred in the Urals in 1918, when the righteous Tsar Nicholas II with his Wife and Children, as well as with other members of the Imperial family, accepted the cross of the most severe, truly Golgotha suffering and martyrdom, it becomes clear that Father John is for For 28 years he foresaw this atrocity, unprecedented in the history of the world, committed within the Perm province 286, and secretly spoke about it. Shortly before the blessed death of Father John, he often loved to serve mass in the courtyard of the Leushinsky Monastery, on Basseynaya Street in St. Petersburg. My wife and I constantly attended these services, and many times Father John in his sermons menacingly prophesied and loudly cried out: “Repent, repent, a terrible time is approaching, so terrible that you cannot even imagine!” “He didn’t speak, but shouted, raising his hands up. The impression was stunning, horror seized those present, and crying and sobs were heard in the church. My wife and I were perplexed about what it would be: war, earthquake, flood? However, based on the power of the prophet’s words, we understood that something much worse would happen and suggested that the earth’s axis would turn over. Mother Superior Taisiya, an 80-year-old old woman, asked Father John: “When. Father, will this be the time?” Father John replied: “You and I, mother, will not live, but they,” he pointed at the nuns, “will live.” Now everyone, of course, understands well what time Father John was talking about. In Father John’s book “New Words Spoken in 1902”, 1903 edition, printed on page 47 “Word for the birthday of Sovereign Emperor Nikolai Alexandrovich on May 6.” In this word Father John says: “...Yes, through the mediation of sovereign persons, the Lord guards the good of the kingdoms of the earth, and especially the good of the peace of His Church, not allowing godless teachings, heresies and schisms to overwhelm it, - and the greatest villain of the world who will appear in the last time, the Antichrist, cannot appear among us, due to the autocratic power that restrains the disorderly vacillation and absurd teaching of the atheists. The Apostle says that the Antichrist will not appear on earth as long as autocratic power continues to exist. The mystery of iniquity is already being done, he says, but it will not be completed until the sovereign is taken from us: until now from Wednesday it will be held, and then the lawless one will appear, whom the Lord will kill with the spirit of the mouth of Svoux” 287 288. In another sermon, Father John says that “when he who holds back 289 (the Autocrat) is taken from the earth, then the Antichrist will come” 290. Many of Father John's prophecies are printed in his works, published long before the war and revolution. Father John died in 1908, that is, 6 years before the war. Here are some of them. “Lord, You are the True Lord of creatures! What are the Germans, Poles and Finns plotting against Russia and against Your Holy Church, who have distorted Your Gospel, who have fallen away from Your Church! Lord, what are they up to! They want to completely devour us and destroy Your Church, Your churches, Your Divine services, Your statutes, the decree of the holy apostles and holy fathers of the Ecumenical and Local Councils! What have we come to! Lord, You see the cunning of the enemies of the Orthodox faith and Your Church and their zeal to overcome it! Put an end to them, so that all their evil deeds may die with these people!” 291 292. In 1907, during a period of calm, Father John menacingly prophesied: “The Russian Kingdom is wavering, tottering, close to falling” 293. “If things go like this in Russia, and the atheists and anarchist madmen will not be subjected to the righteous punishment of the law, and if Russia is not cleansed of many tares, then it will be desolate, like the ancient kingdoms and cities, wiped out by God’s justice from the face of the earth for their atheism and for their iniquities” 294. “The highest government is also guilty for condoning the unrest... Impunity is in fashion in Russia, they flaunt it. And that is why we have constant accidents with sea and even imperial ships 295... Treason is everywhere, threats to life and state property are everywhere. This will continue to be the case with weak management. Poor fatherland, will you ever prosper? Only when you adhere with all your heart to God, the Church, love for the Tsar and the Fatherland and purity of morals...” 296 “And what would we, Russians, become without the Tsar? Our enemies would soon try to destroy the very name of Russia, since the Bearer and Guardian of Russia after God is the Sovereign of Russia, the Autocratic Tsar, without him Russia is not Russia” 297. “Russia is in turmoil, suffering and tormented by a bloody internal struggle, by crop failure and hunger, by terrible high prices for everything, by godlessness, anarchy and the extreme decline of morals. The fate is sad, leading to gloomy thoughts. But All-Good Providence will not leave Russia in this sad and disastrous state. It righteously punishes and leads to rebirth. God's righteous destinies are being carried out over Russia... Russia is beset by troubles and misfortunes. It is not in vain that He who rules all nations skillfully and accurately places on His anvil all those subjected to His mighty hammer. Be strong, Russia! But also repent, pray, cry bitter tears before your Heavenly Father, Whom you have angered immensely!.. The Lord, like a skilled physician, subjects us to various temptations, sorrows, illnesses and troubles in order to purify us like gold in the crucible. A soul, entrenched in sins of all kinds, does not easily lend itself to cleansing and healing, but with great compulsion and patience, and only through a long experience of patience and suffering does it become accustomed to virtue and begins to passionately love God, Whom it was alien, having learned all kinds of carnal sins. This is the purpose of the troubles and sorrows sent to us by God in this life. They are needed both by individuals and by entire people mired in wickedness and vices. The Russian people and other tribes inhabiting Russia are deeply corrupted, the crucible of temptation and disaster is necessary for everyone, and the Lord, who does not want anyone to perish, burns everyone in this crucible” 298 299. So, the great prophet of God John of Kronstadt says quite clearly and definitely that everything that Russia and the Russian people have experienced is God’s righteous punishment for great sins and that God does not want the final destruction of Russia and the Russian repentants, but burns us out like gold in a crucible, that Russia is forged by troubles and that the All-Good Providence, that is, the Lord Almighty, will not leave Russia in this sad and disastrous state, but leads to rebirth. In addition to the above prophecies of Father John, special prophecies about emigration have also been preserved. I quote in its entirety a letter containing this prophecy, published in the magazine “Caucasian Cossack” 300: “I receive letters from children from Soviet paradise. My wife and children lived in my father-in-law’s house, and now live in an apartment. The place where the property acquired by the parents was overgrown with weeds. In 1900–1903 I studied in the city of Oranienbaum at the Officer Rifle School, where the late Archpriest John of Kronstadt often came, who said that the time was near, that the people would be divided into parties, brother would rise up against brother, son against father and father against son, and a lot of blood would be shed on Russian soil. Part of the Russian people will be expelled from Russia, the exiles will return to their native lands, but not so soon, they will not recognize their places and will not know where their relatives are buried. I didn’t believe the dead archpriest. But now I remember his words. Yes! When someone has to return to their native land, then indeed, many will not recognize their places and will not know where their relatives are buried.” We all know very well that John’s prophecies have been fulfilled that the people will be divided into parties, that children will rebel against parents and brother against brother, that a lot of blood will be shed and that part of the people will be expelled from the borders of Russia. We also already know that when the exiles return to Russia, they will not recognize their places and will not know where their relatives are buried. The prophet says that the exiles will return to their lands, but not so soon. About whom does the prophet say “will return”? Of course, about those who left Russia, and not about those who were born in exile. And who can recognize or not recognize their places? Of course, those who saw and remember them, that is, people who left as adults and who will return in adulthood, and not as decrepit old people. Hence the direct conclusion is that the time of return is very close. Chapter 53. Prophecies of three perspicacious elders about the fate of Russia At the beginning of 1918, an early mass was celebrated in the tomb of Father John by the perspicacious old man, Archpriest Father Mikhail Prudnikov. One of the two admirers who were waiting for him told him: “Father Mikhail, Russia is perishing, and we, the nobles, are doing nothing, we need to do something!” To this, Father Mikhail responded sharply: “No one can do anything until the punishment prescribed by God for the Russian people for their sins is completed; when the punishment prescribed by God for the Russian people for their sins ends, then the Queen of Heaven Herself will have mercy, and I know what she will have mercy on!” From the church, all three went to Father Mikhail for tea. Taking advantage of the old friendship, the same person began to argue with Archpriest Prudnikov, saying: “Excuse me, Denikin is already approaching Moscow; Kolchak, Yudenich, Miller - all are operating successfully.” To this, Father Mikhail again sharply, as if even with anger, said: “All this is useless, they are only shedding blood in vain, absolutely nothing will come of it!” The entire Prudnikov family was pious. By the way, I can’t help but tell you about the death of Father Mikhail’s sister 301. She was a nun, and before her death she began to tell the sisters of the monastery: “Hurry, quickly clean up everything - the Queen of Heaven is coming to the monastery.” After a while she says: “The Queen of Heaven is already in the monastery, she will come here now.” Nun Prudnikova was lying in bed sick. Having said these words, she stood up and said: “Behold, the Queen of Heaven has entered,” made a prostration and died. Thus, the words of the prayer were fulfilled for nun Prudnikova: “Appear to me, Hope of Christians, at the hour of my death and strengthen my faith in the difficult hour of death.” At the end of 1924 in Moscow, a gentleman unfamiliar to him came to the perspicacious elder, Archpriest Father Alexei Mechev, rector of the church on Maroseyka, citing the recommendation of his aunt, well known to Father Alexei, and asked to accept him. Father Alexey was sick with heart disease and was in bed, but nevertheless accepted him. This gentleman was planning to legally leave Moscow with his family for his homeland, which had moved into the borders of another state, and came to ask Father Alexei for his blessing for this step. Father Alexei willingly blessed him and quite unexpectedly told him sharply: “Don’t imagine that it’s your business to save Russia - that’s not your business at all. When the time comes, God will send the right people who will do this and destroy the Bolsheviks the way a storm breaks a mast tree.” Two or three months later, Father Alexei died. These words greatly amazed the newcomer, since he had not talked about anything with Father Alexei, and yet his head was full of thoughts that as soon as he went abroad, he would immediately begin giving lectures in three languages ​​and writing books about what was happening in Russia. The elder’s insight was so clear that the gentleman left politics and took up something else. Nun Varvara, the daughter of the director of one of the banks in Moscow, who was in a monastery in Jerusalem, said that in Moscow there lived a perspicacious elder schemamonk, known throughout Moscow, whose name I did not remember, since I did not immediately write down her story and the name of the schemamonk. Nun Varvara said that this elder predicted everything that happened even before the revolution. By the way, he said that Germany would recover from the revolution and, by God’s command, the Germans would enter Russia and save it, but they would not stay in Russia and go to their own country. Then, within five years, Russia will achieve greater prosperity and power than before. Division III. Serendipity, healings and various miracles Section III contains mainly stories about the most diverse manifestations of the power of God through Father John. Chapter 54. Conversations of Archbishop Seraphim Bogucharsky December 20, 1931, the 23rd anniversary of the death of Father John of Kronstadt, was especially solemnly celebrated by the bishop's service of a memorial service in the Russian church in the city of Belgrade. Parastas was performed by Archbishop Seraphim Bogucharsky, head of the Russian churches in Bulgaria, who deliberately arrived to honor the memory of the great luminary of Orthodoxy, Father John. Before the funeral service, His Eminence Seraphim said a word in which he told those present that on the same day - December 20, 1846, another great light of the Church of Christ, Archbishop Anthony of Voronezh, reposed. This saint of Christ was outstanding among the hierarchs of the Russian Orthodox Church in his holiness. He was in the closest spiritual communion with the Monk Seraphim, the miracle worker of Sarov. The Monk Seraphim called Archbishop Anthony the great bishop of God. When the latter, during the Liturgy, spoke from the pulpit before the Trisagion: “Look from Heaven. God, and see,” then a fiery flame emanated from his mouth. The Russian Orthodox people flocked to him as a miracle worker and seer, finding great consolation in his loving and affectionate treatment of everyone who came to this saint. In 1914, before the German War, with the blessing of the Holy Synod, his relics were uncovered. Archbishop Seraphim was then the rector of the Voronezh Theological Seminary, and Archbishop Tikhon of Voronezh, who was an eyewitness to this autopsy, told him that he had never seen such amazing incorruption 302. According to the testimony of Bishop Tikhon, in the same year, among other miraculous signs, one especially striking thing happened over the tomb of Archbishop Anthony in the presence of numerous pilgrims who were in St. Mitrophanievsky Cathedral. An already grown girl was brought to the Mitrophanian Cathedral, where the relics of St. Mitrophanius rested, who had not walked since she was three years old, since she had legs like whips that she could not control. When they began to serve a prayer service to St. Mitrophan, the girl was brought to the shrine and she venerated the relics, a crash was heard in her legs, she stood up, but immediately fell again. Then she was brought to the slab, under which the relics of St. Anthony rested, and when she kissed the slab, she stood on her healthy legs and began to walk without assistance. Indescribably delighted by the miraculous mercy of God, the girl then, in the cathedral, made a vow to become a nun. Then His Eminence Seraphim said that the appearance from among the Russian people of such a great saint of God and miracle worker as Father John of Kronstadt serves as unshakable proof that Russia has not perished and will not perish, but will come to life and be reborn with new strength. Why is that so? “Because,” said the bishop, “that Father John, St. Seraphim, St. Anthony of Voronezh and all the saints of God who have shone in Russia, canonized and not canonized, are branches of the great tree of holy Orthodox Russia.” If the branches are powerful and glorious, then the tree that grew them cannot be bad - it is also powerful and glorious, and will overcome all the evil that attacks it from the outside and will be reborn. Then Archbishop Seraphim reminded those present that in Russia there has always been a custom to serve memorial services for saints who have not yet been canonized; the people believed that for these prayers God's saints were praying for them before the Throne of God. And now, when we serve the requiem mass, Father John and Saint Anthony will intercede for Russia and for us before the Throne of the Most High. The next day, Sunday, December 21 (January 3), at 6 o’clock in the evening, in the hall of the Russian gymnasium, a meeting was held dedicated to the memory of the great righteous man and prayer book of the Russian land, Father John, in which Bishop Seraphim told how he annually went to Father John while still a student at the Petrograd Theological Academy with his friends and other students. The last trip to Father John of Kronstadt in the spring of 1907 was very significant for Bishop Seraphim. He went to Kronstadt with his friend and classmate Viktor Raev. Father John served the Liturgy and at the end of it said a word about the Lord stopping the storm 303. The people did not allow him to speak and often interrupted him with exclamations: “Father, pray for us! Our sunshine! Our joy! Dear Father, save us!” Father John kept asking to be allowed to speak, but he was never allowed to finish his sermon. Bishop Seraphim especially remembered the words of Father John: “And we are in danger of drowning in the waves of the sea of ​​life. But the Lord is always with us. He is always ready to help us. We only need to pray to Him, pray with abstinence, and then the Lord will certainly send us His help in our sorrows. However, this has been tested a thousand times in my life.” “Father John served the Liturgy in the right aisle of St. Andrew’s Cathedral. At the end of the Liturgy, Father himself unmasked himself. For some reason, there was no one else in the altar at that moment, except for Father John and two others. We approached him. Turning to Raev, Father John asked: - Why did you come here? “To receive your blessing,” he replied. “You have a metropolitan and three vicar bishops in St. Petersburg,” said Father, “a bishop’s blessing has more power than a priest’s blessing.” Then Father John, again referring to my friend, began asking where he was from, what seminary he came from, and so on. After finishing his conversation with Raev, Father John asked me the same question. Realizing that a great righteous man was standing in front of me, I became timid and could not answer him. Then my friend began to speak for me. But Father John stopped him with his hand and said: “Let him speak about himself.” Having gathered my strength, I began to speak. Finally, saying goodbye to us, Father John blessed Raev first, and then me. Having received the blessing, my friend left the altar. Thus, he walked around the throne and through a narrow side passage entered the main, central altar of the cathedral. I followed his example, saying goodbye to Father John. I did not immediately have to leave the side altar. As soon as I found myself in a high place, behind the throne, Father John quickly, in an instant, ran up to me. I stopped. He laid his hands on my head in a cross shape, raised his eyes to heaven and said in a touching voice: “May God’s blessing rest upon you.” Then he let me go. I immediately felt how great blessed joy filled my soul. When I entered the main altar, Raev asked me: “What did Father John do to you?” I, not wanting to arouse feelings of envy in him, answered: “Nothing.” But all that day this joy did not leave my heart, and I felt inspired. One day, when we arrived to visit Father John, he was not in Kronstadt. He was in St. Petersburg, and we had a long conversation with the old deacon and psalm-reader of St. Andrew’s Cathedral, Babenko. They told us a lot of interesting things about Father John. Father John often, they said, returning from St. Petersburg at about 12 o'clock at night, walked around the yard for a long time, until two in the morning, crossing his arms on his chest and gazing at the sky; Tears flow down his face, then he goes home, reads the newspapers and writes a sermon, and at five o’clock in the morning he is in the cathedral and serves Matins. The question is, when did he sleep? Then the same persons told us that one day, when Father John quickly drove up to his house in a carriage, some old woman threw herself under the horses, the horses jumped over her, and the carriage ran over her. Father John was very frightened, jumped off the carriage and ran up to the old woman, and she stood up as if nothing had happened and told him: “I will be healthy now, you ran over me, and now the rheumatism that tormented me will leave me.” The old lady really did not suffer any harm. Another time, Father John returned when he was not expected, and rushed through the gate of his house, which had a cast-iron, very heavy bolt so that the gate would slam shut and no one could get in without being let in. This janitor, not recognizing Father John, lowered the bolt on his head, and Father John fell, but quickly stood up, crossed himself and said: “Thank God, he remained unharmed.” Father John once did not leave the cathedral through the doors of the altar, but walked through the church, through the crowd to the exit. The people rushed to him for a blessing, knocked him down, and many fell on him, so that a huge heap formed. When the crowd realized what was happening and parted, Father John stood up, crossed himself and thanked God that he remained alive. His clothes were all torn. Another time, during a service, eight people brought a demoniac to Father John in the cathedral, who was so strong that he swept away several healthy men and broke the chains with which he was bound, just like the demoniac in the land of the Gadarenes 304 . Father John, in his vestments, walked straight towards him; The demoniac broke out and rushed to Father: for a minute it seemed that the demoniac would kill Father John, but Father John calmly laid his hands on his head and began to read a prayer of permission. The demoniac completely calmed down, the evil spirits left him, and he received Holy Communion from the hands of Father John and became completely healthy. I was in my 2nd year at the Academy. We were given a very difficult topic on basic theology. One of my friends went crazy after writing an essay. I took him to a psychiatrist. The latter said that my friend fell ill with an incurable form of quiet insanity. Then I took the sick student to Father John. Father John prayed for him and said that this illness would pass completely without a trace, but for this the patient needed to live at home and partake of the Holy Mysteries more often. I conveyed all this to my friend’s mother who had arrived, who carried out Father John’s orders, gave him communion often, and the illness soon passed.” Father John was very meek and humble in heart. So, one day, when a student of the St. Petersburg Theological Academy came to him for advice, Father John put him with him in a carriage and, while riding with him, talked and instructed him. One of the employees of St. Andrew's Cathedral, of which Father John was rector, told Father John that one of the psalmists of St. Andrew's Cathedral (there were several of them) earns, like others, huge money from visitors to Father John, pays 800 rubles for his daughter's education and for music lessons, etc., and meanwhile receives 20 rubles a month in additional salary, as holding the second position of psalmist at the church in the House of Industriousness, which is better I wish I could give these 20 rubles to someone in need. Father John liked this idea, and he made an order that the mentioned 20 rubles should be received by someone else. Then the psalm-reader, deprived of these 20 rubles, came to Father John and began to rudely shout at him, demanding the return of this money. Father John quietly persuaded him, calling him his friend. By chance, psalm-reader Kiselev, an educated man (who told us this), entered and said to the rowdy one: “How dare you insult your abbot like that!” Only then did Father John remember that he was the rector, and repeated the words of the good psalmist: “Yes, really, how dare you insult your rector?!” It all ended with Father John ordering that the offended psalm-reader be given an additional salary. Bishop Seraphim, while still a seminarian at the Ryazan Theological Seminary, once asked two peasants he knew in the village of Shatravina, Ryazan district, if they had heard of Father John of Kronstadt. The peasants replied: “If you haven’t heard, we have heard, and we keep his portrait with images in all our huts and pray to him.” From this it is clear that among the peasantry Father John had long been revered as a saint. In 1905, the peasant family of the Ivanovs told the bishop that a close relative of theirs had suffered from eye pain for a long time, was treated, but still became blind. One doctor advised him to wear a blindfold. The patient began to wear a bandage, but did not receive any improvement. Finally they remembered Father John of Kronstadt and decided to take the blind man to him. They sent a telegram to Kronstadt asking if Father John was there and if it was possible to come. We received an answer that Father John was in Kyiv. Then they telegraphed to Kyiv with the same question. We received a response from Kyiv to go to the Golutvino station, near Moscow, where the train with Father John would have a stop. Having received such a telegram, the family took the blind man to the indicated station. But what was their horror when, approaching this station, they saw a dense crowd of thousands of people and realized the complete impossibility of getting to Father John. Meanwhile, some railway employee passing by, seeing the blind man and finding out what was the matter, told them in confidence that Father John’s carriage had stopped, one mile short of the station, so that they could go there. The Ivanovs happily set off, and indeed, the train approached and stopped. Father John’s psalmist came out and asked: “Where are the Ivanovs, Father John is calling them.” Father John had just finished his morning prayer and, going out to the blind man, asked: “What is this blindfold on your eyes?” The blind man explained. Father John said: “All this is of no use, throw it away, it will not bring you any benefit.” The patient carried out the orders of Father John. Then Father John began to serve a water-blessing prayer service and, when he blessed the water, he took a towel, folded it, dipped it in holy water and washed the eyes of the blind man, doing this three times. After the third time, the blind man suddenly shouted: “I see, I see.” The blind man regained his sight completely, threw himself at the feet of Father John and began to kiss them. Other members of the Ivanov family, distraught with joy, did the same. They all clung so tightly to Father John’s legs and did not want to tear themselves away from their healer that they had to be pulled away with the help of the gendarmes. Bishop Seraphim also spoke about the next miraculous healing that happened to Bishop Metropolitan Anthony from Father John, when the Metropolitan was still an archimandrite and rector of the Moscow Theological Seminary 305 in the Trinity-Sergius Lavra 306 . Father John arrived at the Moscow Theological Seminary in the evening, after the all-night vigil, on the eve of the church holiday, and made everyone very happy. Father Archimandrite Anthony very earnestly asked Father John to serve the Liturgy in charge. But due to his great humility, Father John could not fulfill this request and stood at the side of the Liturgy, near the altar. At the end of the Liturgy, a telegram was received about the death of the Moscow Metropolitan 307. Father Rector Anthony, together with Father John, decided to go to Moscow in the afternoon to serve a memorial service for the deceased metropolitan. But after lunch, a great misfortune befell the rector’s father. The time was cholera. He suddenly fell very seriously ill with terrible stomach pains. Father John did not know about this. Getting ready to set off, he asked: “Where is the rector, Father Archimandrite Anthony?” He was informed that he was seriously ill and was lying in bed in his bedroom. Father John immediately entered the seriously ill man and asked: - What's wrong with you? Are you suffering a lot? “I’m dying,” Archimandrite Anthony said to Father John. “Nothing,” answered Father John, laying his hand on the head of Archimandrite Anthony, “get up and let’s go.” The latter felt that the illness had instantly left him. He immediately got up and, completely healthy, went with his wondrous healer to Moscow, where he walked more than ten miles behind the Metropolitan’s coffin. Chapter 55. Through the blessing of Father John, the grace of the Holy Spirit was given Ilya Vasilyevich Gumilevsky, archpriest of the Cathedral of Christ the Savior in Moscow and professor at the Moscow Academy, while a seminarian at the Theological Seminary in Moscow, in the year of graduation from the latter, received an order from the class inspector to prepare to deliver a sermon on the proposed topic. The place where the seminarian Gumilyovsky was supposed to deliver the sermon was not indicated, which worried him a lot, in addition to the inherent worries associated with delivering the first sermon. He was among the best students graduating from the seminary, of whom only two could be sent to the Theological Academy at state expense 308. On one of the feasts of the Mother of God, seminarian Gumilevsky received an order to appear before the rector of the Assumption Cathedral, and when he appeared, he learned from the latter that a test sermon should be preached in the middle of the all-night vigil, during the polyeleos. Confused by such a surprise, seminarian Gumilevsky was even more excited when Father John of Kronstadt appeared at the altar of the cathedral and began to prepare for the start of the all-night vigil. The person writing these lines is his brother, with whom he subsequently shared the mood he experienced, or rather, his state of mind at that moment. An inexplicable fear, and with it a kind of awe, pierced him like an arrow. And the closer the moment of appearing in the surplice on the pulpit became, the stronger the desire to leave completely or somehow postpone the performance grew, at least by feigning illness. In the struggle with himself, the time crept up unnoticed when the brother was demanded to prepare to leave the altar. It was already too late to think about it. And the brother, crossing himself three times on the holy throne, resolutely approached Father John for a blessing. “I feel and know your experiences, young man,” Father John said to Father. “May God strengthen you with His Holy Spirit and may you never be embarrassed in your daring to serve Him.” With extraordinary enthusiasm and inimitable diction, the brother then delivered his first sermon in his life, and what is most surprising is that he did not even use his handwritten material. Without deviating from the topic, as from the core, he retreated far in versions of inspired thought, figuratively, moralizingly and convincingly expounding to the prayers the event remembered by the Holy Church from the New Testament. The words of Father John were justified in the future life and work of seminarian Gumilevsky. After graduating from the Theological Academy, he was left with her to defend his dissertation with the rank of professorial fellow. Then, upon being ordained a priest, he was appointed to the Cathedral of Christ the Savior, remaining a professor at the Academy. He was often appointed to deliver sermons in the presence of members of the Imperial family. For a short time he was court archpriest in Tsarskoe Selo, where he was transferred at the insistence of the professorship and Grand Duchess Elizabeth Feodorovna. Later - rector of the Cathedral of Christ the Savior. During Bolshevism, he smashed the satanic power of the Bolsheviks from the pulpit of the Cathedral of Christ the Savior. The authorities could not eliminate this for a long time, due to voluntary protection by worshipers. And only when Patriarch Tikhon was imprisoned, Archpriest Ilya Gumilevsky was arrested and exiled to Vologda, where he was blinded 309. All of his sermons, teaching how to prepare for them and how to deliver them, are collected in a book called “The Seed of Faith.” The “teaching” summa summarum 310 says that before preaching a sermon, three days of intense fasting and prayer, done secretly, mentally, are necessary in order to free the spirit from the body and give it wings. From this narrative it is clear that Father John, blessing the young man, gave him the grace of the Holy Spirit, which made him a great preacher, an invincible warrior of Christ in the fight against the Antichrist, and finally a martyr for the faith of Christ. I quote the story of a friend of mine, an archpriest who had a firm and unshakable faith in Christ and refused to join the so-called “Living Church,” that is, the red clergy 311 who went over to the service of the Antichrist, for which he was imprisoned. “After graduating from the seminary,” says the archpriest, “I loved to dance, sing secular songs and have fun and did not at all think about clergy. Suddenly the Tver bishop demands me and tells me: “Then you will go to the Ostashkovsky monastery and there you will be ordained a priest and Father John of Kronstadt will be present at your initiation.” Having left the bishop and having thought about it, I decided to go to him to refuse; Mainly I was frightened by the presence of Father John - something else would tell me, in his insight, unpleasant. Having come to the bishop with the goal of refusing, I asked the cell attendant to report on me. The cell attendant asked what business I came for. I told him that I wanted to refuse initiation. To this the cell attendant said: “Don’t go, the Bishop will be angry.” I was afraid of the lord’s anger and did not go. I was consoled by the thought that it would not be Father John who would lead me around the throne at the dedication, but one of the three archimandrites of the monastery, who during the service are considered superior to the mitred archpriest. I come to the monastery and ask: – Is Archimandrite so-and-so here? “No,” they tell me, “he went to Novgorod.” “No,” they say, “he went to St. Petersburg.” On the day of dedication, I came to the altar early. Soon voices were heard in the cathedral church. It turned out that Father John of Kronstadt had entered. Entering the altar, he came up to me with an angelic smile on his face and said: “If you wish for holy orders, you wish for a good deed,” and blessed me. There is a belief among the clergy that everything that the newly initiated person asks of God during the three-time walk around the throne will be fulfilled. When Father John began to lead me around the throne, quite unexpectedly for myself, I began to pray to God, so that the Lord would allow me to become a worthy shepherd of the flock of Christ and lead a righteous life. Having become a priest, I immediately diligently began studying the interpretations of St. John Chrysostom on the Apostolic Epistles and the works of other holy fathers. Having improved in knowledge, I became a missionary. Now I am the rector of the church and have already prepared crackers in case I am sent to prison.” Fortunately, at that time the head of the British government, Lord Curzon, wrote a threatening note to the Soviet government, demanding the immediate release of the Patriarch and the clergy 312. And everyone was released. The further fate of this pious, strong believer and unshakable archpriest is unknown to me. Obviously, the grace of God, which descended on him through the blessing of Father John and through his participation in the dedication, completely regenerated the frivolous young man morally and made him a true shepherd of the flock of Christ and an unshakable ascetic. Chapter 56. Stories of Bishop John of Pechersk about Father John at ceremonial meetings in Belgrade The famous professor of Kazan University, Alexander Ivanovich Alexandrov, who lived in Kazan, received a letter from a family friend with an invitation to come to a prayer service, which would be served by Father John of Kronstadt, who completely unexpectedly arrived in Kazan 313. The professor did not like this invitation. It even seemed somehow offensive to him to come and look at some priest, and he decided not to go. When the appointed hour arrived, his thoughts took a different turn, and he was drawn there. Having reached the house of his acquaintances, he found the front doors tightly closed, and he had to go to the back door. There the doors were wide open, and there was no one in the rooms. He realized that the service had already begun and went forward. Having reached the room where the whole family and many acquaintances had gathered, he did not enter, but stopped at the half-open door, unnoticed by anyone. Father John had already served a prayer service, and everyone was deep in prayer. Soon the service ended, and Father John began to let everyone kiss the cross. Everyone came up one by one and kissed the cross. When everyone kissed each other, Father John, turning his face in the direction where the professor was standing behind the door, who was not visible, said loudly: “Well, the professor, why isn’t the professor coming?” The owners rushed in the direction where Father John was looking, and saw the professor, who, blushing, came out. Father John said to him: “Why are you, professor, afraid of the cross? After all, you yourself will soon have to kiss everyone’s cross.” The embarrassed scientist, under all the glances directed in his direction, kissed the cross. Father John, by the Holy Spirit, saw that there was a man behind the door, that this man was a professor and had a negative attitude towards him. In addition, Father John turned out to be a seer of the future. After some time, this professor divorced his wife, who left him, and out of grief took monastic vows. Afterwards he was rector of the Kazan Theological Academy and bishop. From then on, he firmly believed in Father John, and when, as a bishop, he became very and dangerously ill, he wrote a letter to Father John, asking him to pray for recovery. A few days later he received a response that his request had been fulfilled. And from that day the recovery began. He remained alive and was completely cured of his serious and hopeless illness. My father, Alexander Maksimovich Bulin, was a mason on the Rapin estate in the Verros district of the Livonia province, where there was a stationery factory founded under Catherine II, and there was a church at the factory. Alexander Maksimovich took great care of the upbringing of his sons. His eldest son Nikolai, now Bishop John, studied at public expense at the Riga Theological School. He also assigned his youngest son there. According to the school charter, two brothers were not allowed to study at the same school at public expense, and therefore the authorities demanded a fee of 110 rubles a year for the second son. The father, upset by this demand, shared his grief with the local school teacher, who served as a psalm-reader at the church. He, knowing that Bulin earned only 80 kopecks a day, decided to help him and wrote a postcard on his own to Father John of Kronstadt, asking him to help his poor father. Three weeks later, an answer was received in the form of 10 rubles sent by Father John in the name of his eldest son Nikolai, which his superiors informed him about. The boy was extremely surprised and did not understand anything at all until the psalm-reader explained this to the school authorities, who were greatly impressed by this incident. And this decided the fate of the second brother. Contrary to all rules, thanks to the intervention of Father John of Kronstadt, the boy was accepted, like the eldest, at public expense. Such was the charm of the great miracle worker on everyone. The incident I have described took place in 1907. The late rector of the Riga Theological Seminary, Archpriest Alexey Konstantinovich Lebedev, born in the village of Ploskoye, Vologda province, told the bishop around 1910 or 1912 about his acquaintance with Father John of Kronstadt the following incident. After graduating from the Vologda Seminary and the Theological Academy, he once passed some large station by railroad, where he had to wait a long time to change to another train. There he accidentally learned that Father John of Kronstadt was traveling on this train. He really wanted to meet him and receive his blessing. He entered the cabin car indicated to him and stopped, amazed by the luxurious decoration of the cabin, decorated with palm trees, laurel trees and many flowers. The table was laden with the rarest snacks and gastronomic dishes and was laden with the most expensive wines. Amazed by all this, he thought: what kind of minister of the Church and righteous man is this? His idea of ​​Father John of Kronstadt did not at all fit with what he saw, and mentally he condemned him. But Father John, having seen his thought, said: “Do not be tempted, all this is a gift from admirers to the servant of the throne of God. I don’t need any of this.” After the spoken words, he gave him his blessing and ordered him to take holy orders, which immediately revealed to him his calling. Alexey Konstantinovich exactly carried out the orders of Father John and was the rector of the Theological Seminary until his death and died in the rank of archpriest in 1918. Father John's providence for the future and his miraculous help after death On April 14, 1935, Bishop John of Pechersk spoke about Father John’s amazing providence for the future, about his miraculous help after his death, and about the correct assessment of the significance of his personality by the Riga diocesan authorities. In the Estonian province, an icon of the Mother of God (Assumption) was found in one source. Pious people, with the generous financial assistance of Father John, formed a women's monastery in honor of the Dormition of the Mother of God, called "Pükhtitsa", which in Estonian means the specified event. The Estonian governor, Prince Shakhovskoy, bought a plot of land with an unfinished Lutheran church under a roof and donated it to the monastery. With the support of the sisters of the monastery, the church was covered with a roof and an Orthodox church for the monastery was built in it. Following this, Father John came to the monastery, who constantly and generously helped the monastery 314. Seeing the church converted into an Orthodox church, Father John said to the abbess 315 extremely decisively: “Tear down immediately to the foundation and remove the rubble,” that is, the foundation stones. The abbess tried to object, explaining that converting the church into an Orthodox church would cost a lot of money, that the monastery would be left without a church, because there was nowhere to get money to build a new one. But Father John stood his ground and resolutely said that “if you do not listen to me and do not demolish the church to the ground, then I will stop helping you and stop all communication with you.” The abbess, however, did not dare to fulfill the will of Father John herself and wrote a request to the diocesan authorities as to what she should do. From there they answered quite definitely and decisively that “we must carry out exactly the orders of Father John.” Obviously, the Riga bishop 316 clearly understood that Father John was God’s messenger to the sinful earth, for Father John taught the people with authority, and God supported the prophetic word with his subsequent signs. Having received such an order from the diocesan bishop, the abbess fulfilled the will of Father John completely. At this time, one of the sisters of the monastery was walking around Moscow with a collection for the construction of the Assumption Church and met a maid who told her: “Come to our master, he will give you something.” The master turned out to be General Tereshchenko, who gave the collector 3 rubles, asked her in detail about the monastery and the church for which money was being collected, and, having learned that the church was in honor of the Dormition of the Mother of God, said that he himself was thinking about building the Assumption Church and that he would write to the abbess. About a week after this, the abbess received a paper from the diocesan authorities with the order to immediately organize a construction commission for the construction of the Assumption Cathedral in the Pukhtitsa monastery, in view of the fact that Mr. Tereshchenko had already transferred 90 thousand rubles by telegraph to the diocesan authorities for this construction. Thus, the Lord, through the prayers of Father John, miraculously sent the monastery a sum for the construction of an Orthodox cathedral in the monastery. It is also obvious that Father John, with his prophetic gaze, foresaw that the monastery would end up in Protestant Estonia 317, and that the local authorities would inevitably take away the church from the monastery, converted into an Orthodox church, and the monastery would be left without a church. The Most Reverend Victor, Bishop of Beijing and China, told for publication in the book: “When I was only a year and a half old, I fell ill with croup of the throat and erysipelas. The illness was so serious that the doctors despaired of my recovery and determined my situation was hopeless. There was only one hope left: God's help. Then my father, at the request of his mother, sent a telegram to Father John of Kronstadt asking him to pray for my healing. Soon a reply telegram was received from Father John: “I prayed, your son will be healthy,” and indeed, to the amazement of the doctors, I began to recover quickly and soon felt completely healthy. It is remarkable that my recovery began from the moment I sent the telegram from Father John of Kronstadt, and also that the great saint of God was so close to God that the Lord the Holy Spirit revealed to him that his prayer was accepted.” On October 19, 1933, Archbishop Nestor of Petropavlovsk and Kamchatka, who arrived from the Far East, told his memories of Father John at a solemn meeting organized by the “Orthodox Brotherhood of Father John of Kronstadt” on the day of the Angel of the Great Wonderworker, in the large hall of the University of Belgrade. Vladyka said that, while still a boy and hearing from pious parents stories about the great miracles of God, manifested in our days through Father John, he, in the simplicity of a child’s soul, prayed to the Lord that he would one day be honored to see the great miracle worker. About 30 years ago, his mother was seriously ill, lay unconscious and was sentenced by doctors to inevitable death 318. By chance, at this time, Father John 319 arrived in Vladyka’s hometown of Vyatka. The boy Kolya (that was the Vladyka’s name) immediately asked the police chief for a pass to the house where Father John was staying, and, making his way to him, told him about his hopeless grief - about his mother’s hopeless illness and asked him to pray for her recovery. Father John promised, and Kolya followed Father John everywhere, using the police chief’s pass. The next day, Kolya sees a whole line of carriages moving along their street and, reaching their house, the first carriage, followed by the rest, stopped. Father John, who was sitting in the first of them, asked: “Where does the boy Kolya live here, whose mother is sick?” Father John, entering the house, served a prayer service for the healing of the sick woman, then went to her bed, put his hands on her head and said: “She will be healthy.” After Father John left, the sick woman sat down and told her family that everyone should leave and leave her alone. After this, she completely recovered and has been living for 30 years after her healing. In another house, the boy Kolya saw how, after a prayer for the healing of a sick boy who could not walk, Father John came up to him, took him by the hands and said: “Well, let’s go.” The boy got up and walked with Father John, venerated the cross and the Gospel and began to walk. This miracle made a stunning impression on those present, and the boy’s father cried with joy. Chapter 57. Letter from the rector of the Russian Church in Geneva, Protopresbyter Father Sergius Orlov, dated October 12, 1932 “I very much sympathize with your holy intention to write a book to glorify the Lord God in the person of the blessed memory of the unforgettable father Archpriest John Ilyich (Sergiev) of Kronstadt and Father John in God. I personally saw Father John twice and I preserve the reverent memory of him through daily prayer to him, for in my imagination and deep spiritual feeling he is a saint. Father John of Kronstadt was a typical Russian priest-pastor, and therefore he is truly a living testimony to the grace-filled power and saving power of our Orthodox Russian faith. May Christ the Lord be your help! With love, I enclose stories about reliable manifestations of God’s mercy through the prayers of Father John, and, moreover, in cases of distant separation between Father John and those for whom he offered prayers. In 1892, in the Zaraisky district of the Ryazan province, my elder sister, the wife of a priest, Evdokia I. Kupressova, fell ill with “quiet insanity.” The examination and decision of the doctors declared the disease incurable, and the sister was placed in a mental colony near the city of Ryazan (in Golenishchino). My father, a priest of the city of Zaraysk, in his grief addressed a letter to Father John of Kronstadt, from whom he asked for a saving prayer for his sick daughter. Father John responded with a touching handwritten letter, in which he wrote: “Now I will make a warm prayer to God for the healing of the sick woman and I believe in God’s mercy.” On the eve of receiving this letter of grace, my parent had a son-in-law who was returning from his sick wife and with tears conveyed that the doctors were saying that his sister’s situation was hopeless... And the next day, after receiving the letter from Father John, I, already a priest, arrived to my father, whom I found in a completely calm state, confidently expecting, in the words of Father John, “the manifestation of God’s mercy.” So what? The next morning, my parent receives a letter from the chief physician of the mental colony with an invitation to come urgently, without any explanation of the reasons for the invitation. My parent is going that same day, not dejected, but in a joyful anticipation of the miraculous. Indeed, the next day he returns home with my sister - completely healthy. The doctor who called her father spoke almost verbatim to her father like this: “Your daughter, from such and such a day, claims that she has realized her liberation from the disease, feels completely healthy and asks to return to her family; behaves completely calmly. I am afraid to let her go to the family - is there any cunning on her part - but it is also hard for me to leave her in the present environment. Can you take her in with you and keep her under careful observation for ten days before letting her go to yours? family?“ Believing in the miracle that had taken place, the father brings his sister home and conveys to us, the children, what the doctor said; We, the children, tried for several days to be inseparable from our sister, day and night, who was clearly aware of our special observation and was therefore saddened, and finally, three or four days later, having sung praises to the Lord in the family with tears, the father blessed and released the sister to her family. My sister was no longer sick - she still lives in the city of Zaraysk, glorifying the Lord and in the Lord - the holy Father the Wonderworker Father John of Kronstadt. When I was a priest in the city of Ryazan of the Nicholas Noble Church, in 1894, one day in the evening the most pious parishioner Nil Fedorovich Yurevich came to me very upset to tell me: his wife had unbearable pain in her ear; The doctors identified an abscess in the inner ear and were afraid to decide on an operation, but decided to definitely perform the operation the next morning. Mr. Yurevich asked me to pray for the sick woman and went to the telegraph office to give an urgent telegram to Father John of Kronstadt asking for prayer for his wife. The next day, Mr. Yurevich arrives, unrecognizable with joy, and reports: “After sending the telegram, I wondered - what time could it have been received? The wife was moaning desperately - everything that was done to relieve the pain did not help... But suddenly, approximately at the time when the telegram was supposed to be received by Father John, she fell silent and after two or three minutes fell asleep... She slept all night without waking up, and when she woke up, she declared quite calmly that She doesn’t have any pain and asked me to give her some tea.” The doctor who arrived, examined her ear, was amazed and exclaimed: “Wonderful thing, the abscess has dried up!” The wife woke up completely healthy. God is marvelous in His saints 320 Father John of Kronstadt, of blessed memory, works miracles even after his death. In 1910, when I was already in Geneva, my eight-year-old daughter became very ill. For a long time they could not identify the disease, and when it was determined that the girl had an internal abscess in the lower abdomen, they were already afraid to operate on her. The daughter’s suffering was incredible, she had to lie motionless on her back, could not take any food, and in the extreme heat did not close her eyes for several days and nights. In this position I had to leave my girl, leaving for church services in the church of the city of Vevey, assigned to the Geneva church. On the way, I read the “Church Gazette” and there I found a message from one priest about how his daughter was miraculously healed by his prayer to the late Father John of Kronstadt. The story brought involuntary tears from me, and my heart prayerfully turned to the soul of the deceased Father John, begging for relief from the suffering of my daughter. In such a prayerful appeal to Father John in my soul, I remained during all the services that were being performed in the Veve church and throughout the entire return journey. Arriving at the apartment, I quietly, with a sinking heart, ring the bell at the front door. The mother opens the door and says in a whisper that her daughter fell asleep an hour and a half ago and is sleeping peacefully. About two more hours passed before the girl woke up. She woke up in profuse sweat and announced with relief that she felt good. And indeed, the temperature dropped from 40° to 37°, the abscess turned out to have broken through into the urinary passage. The doctor joyfully declared the girl’s situation safe... Glory to God, who benefits us forever and ever! Amen". Humble and unworthy protopresbyter The story of the wife of Colonel Ivan Ignatievich Tyulpanov - Varvara Ivanovna Tyulpanova, who lives in Belgrade, Yugoslavia, on Negotinskaya street, house number 14. In July 1935, Doctor of Medicine V.A. Voronetsky treated her for a sugar disease, as she had 4% sugar. Suddenly, her temperature began to rise, inflammation appeared on her right foot between the toes, which after a few days turned into a real abscess, growing so quickly that the tumor took over two fingers and part of the foot, became dark purple and in general the whole leg became swollen, and a wound formed, from which foul-smelling pus began to ooze. Doctor V.A. Voronetsky found gangrene and said to invite a surgeon. Surgeons Kolesnikov and Peltser confirmed that the patient had gangrene and said that it was necessary to cut off the leg, but this could not be done for two reasons; that the patient is 70 years old and that she has diabetes. The temperature remained at 39.1°. Having learned that Archpriest John Sokal had part of the muffler of Father John of Kronstadt, sister of mercy Lyubov Mikhailovna Tverdokhlebova brought this muffler in an envelope to V.I. Tulipova. The patient and her husband, with deep faith, in the morning applied the muffler to the sore spot on the leg, without removing it from the envelope, but only by opening the envelope. By evening the temperature dropped to 36.5°, the abscess opened, and pus began to flow out in a thick mass; the patient felt the ability to move her toes. After 4 days the foul smell stopped, and over the course of a week the wound began to heal and the swelling noticeably subsided. Having met me, the author of this book, Dr. V.A. Voronetsky said: “You know what a miracle Father John of Kronstadt performed - the gangrene disappeared!” “My daughter Nina fell ill with a severe nervous disorder during St. Thomas Week, which was a repetition of her illness in May 1935. The doctors called her illness tetany, that is, a disease of the nerves in the muscles, and again began to treat her, as last year, with various injections. This continued until May 15th. It was unbearably hard to watch her suffering and hear her incoherent and absurd nonsense. The doctor who treated her advised her to call a professor, a specialist in nervous diseases, which was done. The professor found that she had no tetany, but depressive melancholy, and that she should be placed in a sanatorium for nervous patients, since it was dangerous to keep her at home - she could throw herself out of the window during a seizure. On May 17, her husband took her to a sanatorium, where she was given injections again and slept for a whole month. They woke her up, poured tea and milk into her mouth, and she fell asleep again and became terribly thin. My husband visited her every other day, and I came once a week. Sometimes I took her children with me, but she did not recognize us and hardly spoke to us. On one of these dates, I was struck by the idea of ​​turning to the Lord God for help, and I decided to ask Archpriest Father John Sokal to go with me to the sanatorium and pray for God’s servant Nina. On June 20, 1936, at 10 o’clock in the morning, we visited our daughter, who was found completely insane. She kept telling us that the knives had already been sharpened and that she was to be slaughtered to make canned food, and begged the priest to take her home to him for one day for testing. She said about the children that they had died, and generally spoke all sorts of nonsense. Finally, the priest managed to persuade her to kneel down to pray, and the three of us entered the hospital room and began to pray. The priest placed a balloon with the relics of St. Joasaph, the Belgorod Wonderworker, and the neckerchief of Father John of Kronstadt on her head and began to read prayers, and she repeated after him all the words of the prayer very earnestly. After the prayer, we said goodbye to her and went home, and she shouted after us: “You are stupid, they left, leaving me, and tomorrow they will receive my corpse.” On June 30, my daughter said that after we left she kept tossing about, and in the evening, when she went to bed, she prayed and kept wanting to throw off the stone tablet that, as it seemed to her, was lying on her chest. Suddenly she felt that someone had removed this board; her head cleared up and she felt that she was healthy. In the morning I left my room and went into the garden without permission. Noticing this, the hospital employees put her in a straitjacket, which she allowed to be put on herself without resisting. When the professor came in the morning and looked at her, he said: “But you’re healthy,” and immediately ordered the straitjacket to be removed from her. On July 1, her husband came to her and was struck by her calm appearance and completely reasonable conversation. On July 2, I visited her early in the morning and was delighted at the change in her health for the better, and immediately went to the priest and told him about everything that had happened. On the morning of July 10, with the permission of the professor, we took our daughter home. On July 11, she spent the entire mass in the church and received the Holy Mysteries of Christ. After mass, the priest served a prayer service before the icon of the Iveron Mother of God, and our whole family prayed and thanked the Lord God for the mercy shown to us - the sending of healing to my daughter through the prayerful intercession of the saints of God: St. Joasaph, the Belgorod wonderworker, and Father John of Kronstadt.” The wife of Mr. Smirnov, who has a trade in Old Jeram in the city of Belgrade in Yugoslavia, said that she had terrible pain in her arm, which did not allow her to sleep, and she walked around the room all night, not allowing her husband to sleep. I was treated by Dr. Tregubov, whose ointments did not help. They brought her a scarf from Father John and placed it on her sore arm, tying it so that the scarf would hold. The very next night she fell asleep for the first time and was able to sleep every day, and gradually began to recover until she was completely well. Extract from a letter from Prince Pyotr Dimitrievich Golitsyn dated April 5, 1937 from Budapest. “I have a photograph of Father John with a blessing inscription. I gave this card several years ago, that is, in 1925, to the girl of Andrei Nikolaevich Shmeman, who was seriously ill, lying in the clinic with some kind of internal abscess. I didn’t leave it there forever, but gave it for a while. One night A.N. Schmemann woke us up, asking us to give him the card, since his daughter was getting worse when I took the card away. The girl recovered. When she had the card, the abscess suddenly burst and cleared of pus. The parents are convinced that the girl was saved thanks to the intercession of Father John.” Chapter 58. Narrations of the clergy about the healings by Father John Two notes from Shuyin, sent from Shanghai by Bishop John of Shanghai, with his own signature: “Wrote by a person known to me personally. Bishop John." “In 1889, my acquaintance, Nikolai Ivanovich Krasnov, had a warehouse of Moscow beer in the city of Tula. Having received it in barrels, he bottled it himself. The beer was on ice in the cellar. While pouring beer on a hot summer day, Krasnov caught a cold. But since he was a large man and had good health, he, of course, at first thought that this was nothing and would pass, but it turned out not to be so; He first had pneumonia, and then turned into fleeting consumption. Despite the funds that Krasnov had, turning to the best doctors did not help him, and N.I. Krasnov was burning in front of everyone. Several months passed like this. The wife did not know what to do, almost preparing her husband for death. But in the last days of his life, someone advised N.I.’s wife. Krasnov to send a letter to Father John with a sincere request to pray for the sick person. And so it happens that God does not leave the one who asks without help. At the hour Father John received the letter, the patient began to feel better and gradually recovered so that he became even stronger than before, thanks to the mercy of God and the prayers of Father John. In the city of Tula in 1890, the meat merchant Ilya Vasilyevich Popov, a young man, 28–30 years old, lived with his wife and two children. had good health and a sober life, never fell ill. Suddenly he fell ill and went blind. I contacted many doctors, but it was useless - no help. There was only hope in God. On trips to the south, Father John of Kronstadt often passed through Tula. And so they asked him to visit the patient in Tula. Father John replied that he could not stop by, but indicated the day and hour of the train’s arrival in Tula so that he could be met. The patient and all his relatives were glad that the good shepherd did not refuse to pray, and they arrived at the station when the train arrived. The train approached, and Father John invited him to enter the carriage and prayed with the blind man. The sick man's relatives also boarded the train and asked Father John to help the sick man heal with prayers to God. The Lord did not abandon Father John’s prayer, and the sick man, thank God, regained his sight. I knew him personally, I knew him well, being a neighbor.” Shanghai, December 20, 1936. The story of Archpriest Father Pavel Vinogradov, a colleague of Father John at the Kronstadt St. Andrew's Cathedral. “My wife was pregnant and developed kidney disease. Such cases usually end in death. I turned to Father John with a request to pray for the sick woman. Father John willingly fulfilled this request, since he knew my wife well. After Father John’s prayer, the kidney disease passed, and mother was safely delivered from her pregnancy.” The story of Archpriest Father John Sokal, who lives in the city of Belgrade in Yugoslavia, on Prince Danilo Street, 35. “In my native village of the Kholm diocese there was a priest who had been ill with epilepsy for seven years - a man who deeply believed and was respected by the population. This priest wrote a letter to Father John of Kronstadt asking him to pray for his healing. Father John of Kronstadt answered him that he had prayed and reassured him that the illness would not happen again. And indeed, his illness never manifested itself again. This event became known to all residents of the village.” Hieromonk Martinian of St. Andrew's Skete related the following incident: “I was a hierodeacon at that time and suffered from stomach catarrh for about a year. St. Petersburg professor Nikitin prescribed me to eat only one fish soup made from ruffs and burbot. After church services, I would get terrible stomach pains from exhaustion, so I would lie down on the bed in pain. Then I went to Kronstadt to see Father John, entered St. Andrew’s Cathedral and stood in the altar, leaning against the cabinet in pain. Father John came up to me, patted me on the shoulder and asked: “Are you a hierodeacon?” I answered in the affirmative and told Father John: “I would like to serve with you.” Father John answered, repeating three times: “I will be very glad, I will be very glad, I will be very glad.” The second time I came again to serve mass with Father John and told him that I had been suffering from catarrh of the stomach for a year now. Father John replied: “I’m sick myself, well, that’s okay. God will heal.” After that, I recovered and subsequently God brought me as a hieromonk to accompany the body of Father John from the Baltic station to the Ioannovsky monastery-tomb.” I saw Father Hieromonk Martinian in 1929 or 1930 in Belgrade in Yugoslavia, and he was going to go to one of the monasteries on Fruška Gora. The story of Father Abbot Luke “When I was in Bulgaria, in the monastery of the Holy Blessed Prince Alexander Nevsky, located near the city of Yambol, Sliven diocese, I heard from one of the residents of the city of Yambol that during the life of Father John of Kronstadt, one of their family members was seriously ill, and they sent a telegram to Father John of Kronstadt with a request to pray for his recovery. The patient was near death and unexpectedly, contrary to the doctors’ predictions, after a day or two he completely recovered, and the illness passed without a trace. The memory of this wonderful event still lives among the residents of this city.” I confirm the accuracy of everything I have communicated with my signature. Humble Luke, abbot of the monastery of fog. Message from priest Viktor Ilyenko For the glory of the name of God and for the glorification of His saint, Father John of Kronstadt, I report what Princess Z.N. told me. Yusupova. “In 1884, when I was 23 years old, I was married for the second year and the mother of a beloved child, the happiest life opened up before me. Around the same time, I heard for the first time about Father John of Kronstadt, that he was an amazing man of prayer, that his prayer created healing. The stories about this made a great impression on me, and I was looking for an opportunity to meet him. We thought of inviting him to serve the Liturgy in our home church, but for some reason we did not have time to do this, since I became seriously ill and was between life and death for three weeks. I knew that I was considered hopelessly ill, but I didn’t feel it myself; on the contrary, I felt quite cheerful. The disease was complex: phlebitis in the left leg, liver atrophy, congestion to the brain - almost to the point of blindness, amazing chills, temperature up to 42° (they even stopped counting the pulse!) and, finally, purple spots on the body. Doctors could not accurately identify the disease and called it typhus of a special form. Only later did it become clear that it was a severe form of blood poisoning caused by premature birth. Professor S.P. treated me like his own daughter. Botkin, whose kindness and attention I will never forget. I felt like I was considered hopeless; As the illness progressed, I myself began to understand the seriousness of my situation. For whole days I did not close my eyes and thought a lot about death. But the desire to live like this was strong in me that, not knowing where salvation would come from, I did not despair and hoped that I would not die. The only strange thing is that during these three weeks, full of the most powerful emotional experiences, I never once remembered Father John, and only suddenly, on one of the sleepless nights, the image of Father John, whom I had never seen, but who was close to my soul, appeared in my mind and did not leave me all night. Early in the morning I expressed to my husband my desire to see Father John. I didn’t think so much about the possibility of healing as I was afraid to die without seeing Father John. My husband immediately went downstairs to my father to tell him of my desire. His father met him with the words: “I saw Father John in a dream all night and I want to ask him to come and pray with us.” That same morning, an anonymous letter was received in which they begged to call Father John to my bedside. They sent an old employee to Kronstadt. Father John was the next one, but, having learned about my situation, he replaced himself and immediately came to us. When Father John came in and put his hand on my head, I immediately felt an extraordinary calm. He and my husband immediately knelt before the icons and began to pray. His prayer was amazing, and it is difficult to convey the impression it made. He asked the Lord for my healing, not only asked, but even seemed to demand. And he prayed so fervently that my spirit also ascended with the words of his prayer to God. Everything earthly at that time did not exist for me, disappeared... After the prayer, Father John came up to me again, talked and, leaving, said: “She will not die.” This shocked my husband terribly, since all the doctors declared me completely hopeless. At the entrance, Father John met with Professor Botkin, who, seeing Father John, told him with excitement: “Help us!” This appeal surprised everyone extremely, since Professor Botkin was reputed to be a free-thinking person. After this visit, there was no particular change in the course of my illness, but my soul was completely calmed. A few days later they decided to invite Father John again. He came, sat down on my bed and spoke for a long, long time, passionately and convincingly, that whether I remained alive or not, I needed to prepare for a new life (whether here on earth, or with the Lord - it is in the hands of God!) by communion of the Holy Mysteries. I replied that I was going to fast before Easter; then Father John began to convince me even more ardently that there was no need to postpone it, although Easter was close, and that he would now go for the Holy Gifts. Father John left and was absent for about two hours, which seemed endless to me. When he returned, I was deeply happy, confessed in full memory and accepted the Holy Mysteries with a bright feeling in my soul. It seemed to me that everything earthly had died for me, that I was going to heaven; I was filled with a feeling of deep calm, peace, joy and, in general, everything that the soul can experience as the height of happiness, but which is difficult and even impossible to express in human words. Then I fell asleep and for the first time in three weeks of my illness I slept peacefully for six hours. When I woke up, I felt completely healthy; the thermometer showed 37.1°. Professor Botkin, seeing such an amazing change, looked at me for a long time in silence. Two tears rolled down from his eyes. “We didn’t do this!” - he said. A week later I got up and walked without assistance. Exactly half a century has passed since then, but everything I experienced is as fresh in my memory as it was on the first day, and has left a deep imprint on my soul for the rest of my life.” October 19 Art. Art. 1934. Reprinted from No. 1 of the newspaper “Orthodox Russia” 321 for 1935. Chapter 59. The priest's repentance “Do not refuse to include in the book you are publishing about Father John I. Sergiev of Kronstadt the mercy of God shown to me through his prayers. While serving as a deacon-teacher in the northern diocese, I made a vow to God before ordaining me to the priesthood to visit the grave of the great righteous man and wonderworker who had already died in God. But soon I was ordained a priest. I forgot about my vow. Several years passed, and failures began one after another, and finally my first-born son died in the fourth month of his life. Sorrows and troubles came. Then I remembered the unfulfilled promise. I asked Father John to forgive me and help me fulfill the promise that lay in my soul. Circumstances were such that I quickly got things done and visited Karpovka, St. Petersburg, where I served a memorial service for dear Father John with tears and received great consolation. Often visiting St. Petersburg, I always went to the Ioannovsky Convent on Karpovka, served a memorial service, thanking Father Ioann and asking for his help in later life. So I learned to reverently honor the memory of dear Father John, and since then, despite all the horrors of what I have experienced and are experiencing, I and my loved ones remain in prosperity through the prayers of the great saint of God, Father John.” Serbian parish priest Chapter 60. Punishment of God, correction and healing A story from the words of Simeon Feodorovich Sudorgin, who lives in Belgrade in Yugoslavia. The sergeant major of the Life Guards Preobrazhensky Regiment of the 11th Company, Grigory Logginovich Chernukhin and his wife Anna, who lived in St. Petersburg on Kirochnaya Street, had an only daughter, Varvara, three and a half years old, who had been sick with a very high fever for about a month. Three doctors visited every day, but could not identify the disease and told the parents that they needed to stop giving medicine and rely on the will of God in everything. These words struck the Chernukhins like thunder: “How come we still haven’t thought of turning to God in prayer?” Unexpectedly, the Chernukhins received news that Father John of Kronstadt 322 would serve in the Varvarinsky courtyard the next day. The Chernukhins were inflamed with a fiery desire to ask Father John to pray for their girl. But how to fulfill this intention? The child’s mother became weak and went to bed, and the father could barely stand on his feet from sleepless nights. We need to ask someone to go to church and convey a request to Father John to pray. However, there were no relatives or friends nearby. But right there lived Chernukhin’s pious colleague Simeon Feodorovich Sudorgin, who could have fulfilled this request, but they were in hostile relations and did not even talk to each other. Here the grace of God brought Chernukhin to his senses. He came to Sudorgin and said with tears: “You are a religious man, you will understand my grief, help me. I only believe in you, that you will fulfill my request, go to church and arrange everything there.” S.F. Sudorgin was moved and also cried, and promised to do everything and sincerely pray. Enemies became heartfelt friends, and the pious S.F. Sudorgin thanked the Lord for this wonderful reconciliation. It was December 4, 1901. Arriving at church at 5 a.m., S.F. Sudorgin turned to the priest with a request to allow him to personally ask Father John to pray for the healing of a hopelessly ill girl. But the rector of the church wrote everything down and said that he would exactly convey the request to Father John, that Father John and all the clergy would pray for the healing of the sick Barbara, and you too pray. And indeed, S.F. Sudorgin heard Father John repeatedly pray for the healing of the sick Varvara. Coming from church to the Chernukhins, S.F. Sudorgin noticed the joy on their faces, and they told him that from 9 o’clock in the morning the girl felt better, rapid breathing began to subside, the fever decreased, an hour later her breathing was normal, the suffering subsided, her eyes perked up, and the girl fell soundly asleep. Having slept for a long time and calmly, the girl began to eat, a day later she left the bed, and after 3-4 days she was already happily running around the room and playing. There was a lot of talk then in St. Petersburg about this miracle of Father John. Anastasia Markovna Nasedkina, who lives in Yugoslavia, in the city of Belgrade, at 15 Dositeeva Street, told me the following: “In 1894 or 1895 in Siberia, in the city of Krasnoyarsk, my sister Pavel Markovna Ivanovskaya, 28 years old, was sick with the liver. A portrait of Father John hung opposite her bed. Suddenly at 10 o'clock in the morning the sick sister says to me: “I prayed to Father John for recovery, but he told me: “Get ready, my dear, an Angel will soon come for your darling.” Having told this, the sister asked her to wash and comb her hair, which we did. She died at 11 o'clock." Chapter 61. The amazing insight of Father John and healing The story of student Nikodim Vasilyevich Efimov, son of Vasily Pavlovich Efimov, colonel of the Kronstadt fortress artillery and teacher at the school at the House of Industriousness. One merchant from central Russia came to Father John in Kronstadt and after mass in St. Andrew’s Cathedral approached the cross. Next to Father John they kept a dish where they put money for the poor. Unexpectedly, Father John grabbed money from this dish and gave it to the merchant. The merchant refuses, saying that he himself is a wealthy man and can put it on a plate for the poor. But Father John insists, saying: “Take it, you will need it.” He didn’t dare disobey and took it. When he returned home, he learned that his warehouses with goods had burned down, and if he had not had the money that Father John had given him, he would have ended up poor. The story seems simple. But you delve into it, and you will become afraid of the greatness and power of God. Think: a priest is serving in Kronstadt, a completely unknown person approaches him among a crowd of thousands (St. Andrew’s Cathedral accommodated 7 thousand people), and God allows this priest to see what is happening thousands of miles away, and lets him know that this incident - a fire - relates specifically to this person who is approaching the cross. Truly, it means that the All-Holy Trinity dwelt in this priest. In 1899, the cornet Vladimir Stepanovich Evlampiev at the station of the Brest-Litovsk fortress witnessed the following incident: His friends’ six-year-old son had diphtheria, and local doctors recognized the boy’s situation as hopeless. At this time, the parents of the dying boy learned that Father John of Kronstadt, traveling with such and such a train, would arrive at the Brest-Litovsky station at such and such an hour. Then the mother told her husband that she would go to the station and ask Father John to pray to save the life of the dying man. The husband objected: “Wherever you go, if they push you in and won’t let you in, I’ll go.” His wife began to beg him: “Take me with you.” But the husband did not agree, saying: “In general, why go there, it’s still useless.” The wife continued to beg him to take her with him, but the husband did not agree, but went alone. When the train arrived, the cornet V.S. Evlampiev saw and heard the following. Father John, leaving the carriage, went straight to the father of the dying child and said to him: “Why didn’t you take your wife with you, because she asked you so?” The father of the dying child was so confused that he did not know what to answer. Father John, having scolded him a little, said: “Well, it’s okay, go, your son is healthy.” And indeed, his son recovered. What can we say about this case? Father John, by the Holy Spirit, learned that in the city of Brest-Litovsk a boy was dying of diphtheria. By the Holy Spirit I heard a conversation taking place between the mother and father of a dying man. By the Holy Spirit he learned that his father had come to the station, and by the Holy Spirit he immediately noticed him in the crowd, although he had never seen him before, and by the power of God he healed a dying boy from such a dangerous disease as diphtheria, in a single word - just as Christ healed the son of a Capernaum courtier, who himself and his whole household believed 323. The story of Colonel of the General Staff Pavel Nikolaevich Bogdanovich “My mother was safely delivered of her pregnancy. After giving birth, she began to have complications that turned into blood poisoning. The famous professor Rein, who was hastily summoned from Moscow, examined the patient and told her father: “Only a miracle can save your wife - science is powerless in this case.” My brother and I were in the bedroom, but now everything is different there, even for some reason the windows are curtained so that daylight cannot penetrate. We approach the bed, on which mother is breathing loudly and impulsively, with her eyes wide open but seeing nothing. They put us on our knees, bend our heads to the bed, and mother’s hand is placed on them. Then they take us out. There are many acquaintances and relatives in the house, my brother and I hear an unfamiliar word - “unction.” In the corner where Aunt Varya is, another unfamiliar word is repeated more and more often in a loud whisper - “Kronstadt”... By the evening, at the consultation, it was decided that there was no salvation, the patient was unlikely to survive this night. After this, my father sent an emergency telegram to Father John in Kronstadt asking for help. By morning the answer came: “I pray for the sick servant of God Anna. John.” Late in the morning mother woke up; The doctors who examined her noted the disappearance of all signs of infection, one of the proofs of which was a completely normal temperature and a good, calm mood of a completely healthy person. The doctors honestly stated that they did not understand anything about what had happened - the patient was beyond any danger. Subsequent events yielded facts of the order of the supernatural in general and completely natural from the point of view of a religious person. Mother recovered quickly; This recovery in our deeply religious family was explained only by the help of Father John of Kronstadt, about whom, clearly, we had endless conversations. When it became known that the venerable 324 would pass through our place, our whole family was at the station for a long time waiting for the arrival of the train. It is necessary to explain that between the healing of my mother and the passage of Father John of Kronstadt through our place, about 7-8 months passed; Before this, none of our family had ever seen the Reverend. Thousands of people gathered at the station and near the station; it was in a big city - Rostov-on-Don 325. Finally the train arrived, the cordons of gendarmes and police were broken, crowds poured out of the station square, and all semblance of order disappeared and a stampede began. With difficulty it was possible to make a narrow passage from the carriage to the royal chambers of the station. Father took me and my brother on his shoulders, mother raised her sister high above her head. A priest in an open cassock, with bright, radiant eyes, appeared in the aisle, ahead of those accompanying him with quick, impetuous steps. Having caught up with the place where we stood, he asked the crowd to make way in a sharp, high-pitched voice, walked up to us point-blank and addressed mother in the tone in which one speaks with people who have known them for a long time: “I’m glad, Anna, that you have recovered.” He kissed mother on the head, blessed us, and with the same impetuous step walked into the royal chambers. We were surrounded by friends and strangers, asking when and where we had seen Father John before. Once again I emphasize all the circumstances. None of our family had ever seen the reverend before that moment. We stood in the middle of the crowd. The monk was ahead of everyone accompanying him, and, therefore, no one could point out his mother to him. Over the course of 7-8 months, the monk received thousands of telegrams similar to ours, and without a doubt, during this period of time, not only one of our telegrams was sent to him from the same Rostov-on-Don, taking into account the popularity of John of Kronstadt, the population of the city and the great religiosity of the Russian people of that time. The monk, through a dense crowd, directly and confidently approached my mother, called her by name, that is, he did what we do with people whom we know very well personally and whom we can immediately notice in a crowded crowd. The only difference is that, probably, the reverend in the crowd could not even see the face of my mother, who was short in stature, just as the reverend himself was short in stature. To glorify the memory of the saint, to strengthen the faith of believers, in memory of my deceased parents and for the reflection of those indifferent in the faith, I report this, which I witnessed.” Pavel Nikolaevich Bogdanovich, Colonel of the Genius Staff. Paris, March 15/28, 1936 Reprinted from No. 7–8 of the newspaper “Orthodox Russia”, 1936. Chapter 62. Father John heals Gentiles In 1891 or 1892, in the city of Warsaw, in a fortress (citadel), two colonels of the Life Guards of the Kexholm Regiment lived and were friends in two neighboring houses; Russian - Nikolai Grigorievich Kalinin and Catholic Yunchis. Their wives, Alexandra Ivanovna Kalinina and Maria Karlovna Yunchis, were in the most cordial friendship and visited each other every day. The Yunchis and Kalinins were very rich. It happened that Maria Karlovna Yunchis became seriously ill. Seven doctors visited her, including professors from the University of Warsaw and among them the especially famous Alexander Eduardovich Franzke. However, all the efforts of the best doctors did not help. Maria Karlovna had been ill for about two weeks, and her situation, gradually worsening, reached hopeless by the end of the second week. She developed inflammation of the peritoneum and gangrene of her legs, on which dark spots first appeared, and then her legs completely turned black. The patient had been unconscious for 4 days. When leaving for the last time, Professor Franzke said that the patient would die in the morning, so that she would be left to die in peace. Alexandra Ivanovna Kalinina, who was generally a woman of faith and told her children about the miracles of Father John of Kronstadt, having heard such a verdict from the doctors and seeing the complete impossibility of doing anything to save her friend, fell into some kind of dull despair, sat at the table, holding her head with both hands. At this time, her son Alyosha, 14 years old, approached his mother and said: “Mom, you told us how Father John of Kronstadt works miracles and heals the sick, so write to him.” To this, the mother irritably told the governess and the bonnet to remove the children and put them to bed so that they would not interfere. However, her husband, Colonel Kalinin, who heard his son’s words and the mother’s answer, told his wife that her son was speaking the truth and that she needed to send a telegram to Father John asking him to pray to save the life of the dying woman. The colonel drew up a telegram, and son Alyosha, always obedient, this time boldly told his mother that he would not let anyone carry the telegram, but would send it himself. The father handed the telegram to his son and sent him with a cable car to the telegraph office. The telegram to Father John was sent to the telegraph office in Warsaw at 10 pm urgently, with a paid response. In the morning the answer came: “Pray to God, everything will be fine.” Alexandra Ivanovna did not sleep all night and at 4 o’clock in the morning she went to see the patient, but did not dare to enter. Colonel Junchis also did not sleep. Alexandra Ivanovna demanded an invitation from the doctor. The sick husband came in and saw that his wife was sitting on the bed with her legs dangling; Alexandra Ivanovna came in and saw that the patient’s legs were completely white. The patient, crying, began to reproach them for their ruthlessness, since she had been calling for half an hour and asking for a glass of water, and no one was coming. Maria Karlovna completely recovered. Alexandra Ivanovna began to hug and kiss her friend with joy. Professor Franzke, a German, arrived and exclaimed: “Miracle!” “Yes, it’s a miracle,” said Alexandra Ivanovna, “it was our father John who healed you.” At the same time, she told how the telegram was sent and the answer received. Then the proud Catholic woman got angry and said: “What, an Orthodox priest? This is nonsense!” After this, the friends quarreled. But the entire Yunchis family little by little died from various accidents. Chapter 63. Amazing healings by Father John Father John heals in absentia with a single word. Author's story My daughter Elena, while a student at the Smolny Institute, fell ill with pneumonia. The diagnosis was made by the experienced institute doctor Weyert. Unexpectedly, my friend, priest Gronsky, came to us and said: “Come, Father will serve tomorrow.” This meant that Father John of Kronstadt would serve the Liturgy in the church of the Leushinsky Monastery. I went to the Liturgy and stood at the altar. I don’t know why I didn’t dare to ask Father John to pray for the healing of his sick daughter at the proskomedia. Father John's service of the Liturgy made such an impression on me as if St. Nicholas the Wonderworker was serving, so I did not dare to disturb him during the service. Father John quickly undressed and, passing me, went down the spiral staircase to the abbot's room. I again stood in indecision and did not ask Father John. I also went down to the abbot’s room, where a huge table for the festive meal was set in the chamber 326; I was invited to a meal, but the cats were scratching my soul, and I had no time for a meal. Then I decided to do this: I took my business card and wrote on it: “I respectfully ask you to pray for the healing of my daughter Elena, who is sick with pneumonia.” Everyone has already sat down to dinner. I approached Father John’s chair from the left side and handed him the card. Father John leaned back in his chair, extended his hand with my card forward to read what was written (obviously he was farsighted), and, turning his face to me, shouted to the whole hall: “According to your faith, be it done to you.” I kissed Father John’s hand and went home. After some time, my wife returned from the Smolny Institute, who was visiting her daughter, and happily told me that Dr. Weyert had just examined Lelya and said that he was mistaken yesterday: she did not have any pneumonia, but only a small laryngitis, that is, a throat cough, and that in three days he would let her go for a walk. I realized that such an experienced doctor could not have made such a gross mistake: the lungs are at the bottom, and the throat is at the top. Obviously, yesterday I had pneumonia, but now it’s gone. Letter from two daughters of Prince Vladimir Anatolyevich Baryatinsky 327. “In the summer of 1893, our sister, now deceased, Princess Irina Vladimirovna Baryatinskaya (later married to Sergei Ivanovich Maltsev) became seriously ill at the age of 13. The onset of the disease was a cold. How the disease developed is now impossible to say, but we remember well how my sister suffered from severe back pain and gradually lost the ability to walk. With all precautions, she was transported from the estate (100 versts from Voronezh) to Yalta, to the seashore, in the hope that the sea air, in connection with serious treatment, would help overcome the disease. Doctor Boris Petrovich Nozhnikov, then famous in Yalta, treated his sister, but there was no relief, and the patient suffered greatly at times. Then they decided to transport it to St. Petersburg to show it to the best specialists (professors Rauchfus, Rybalkin and Mergeevsky). Our parents did everything possible for their sick daughter. The professors decided to resort to a new method of treatment. But before starting it, our parents turned to the prayer of Father John of Kronstadt for help. I clearly remember the arrival of Father (November 23), the excitement in the house, the prayer service in the parents’ room in front of a large icon case with many icons. Anyone who has ever heard the prayer of Father John will never forget it! After the prayer service, Father went to sprinkle the rooms with holy water and all those praying followed him, except for me, the older sister, and our patient, who was sitting in a wheelchair. “It seems to me that I can get up,” she suddenly told me and, with my help, she got up from the chair and walked with quick, uncertain steps towards Father John and her parents. Father greeted her joyfully, and it’s hard to express in words how happy our parents and all of us were. I remember the words of our grandmother (Countess Nadezhda Alekseevna Stenbock-Fermor): “This is what the prayer of a righteous man can do!” From that day on, our sister became healthy. With reverent love and gratitude we preserve the memory of this miraculous healing through the prayer of the unforgettable Father John.” Princess Anna Vladimirovna Shcherbatova, Countess Elizaveta Vladimirovna Apraksina. The story of Count Georgy Pavlovich Suzor, former secretary of Prince Alexander Petrovich of Oldenburg, living at 62, rue Champ-Lagarde, Versaille (S. et O.), France. Prince A.P. Oldenburgsky developed gangrene due to toothache, and his situation, according to doctors, was hopeless. Then the prince turned to Father John, asking for his prayers for healing. Through the prayer of Father John, the gangrene passed, and the prince completely recovered. After this, the prince always had a portrait of Father John with him and took it with him on all his travels and trips. There was a famous opera singer Khokhlov in Moscow. This is what his son told me, who in 1924 served in Moscow in a bank, being at the same time a deacon of the Neopalimovskaya Church on Neopalimovsky Lane in Moscow. He became a deacon under the following circumstances. The priest of this church was sent to prison, the deacon was ordained a priest, and the zealous and pious Khokhlov was asked by the parishioners to accept the rank of deacon, to which he agreed, refusing to participate in church income. By the way, of all the deacons I have ever seen in my life, Khokhlov served the best; he truly prayed with the people: pronouncing the litanies, he was completely in prayer, and his face shone with unearthly faith, hope and love for God. Khokhlov told me that his father was sick with pneumonia; He was treated by famous Moscow professors and in the end they told his mother this: “We did everything in our power, but we are not gods and must warn you that your husband will die and all we can do is prolong his life for 3-4 days.” When the professors left, the patient, who could no longer speak, whispered: “Father John.” From this his family understood that he wished to ask Father John to pray for him. Now they began to make inquiries, and it turned out that Father John was by chance in Moscow. They found him at the station. Father John agreed to come. When he arrived, the artists who were in the apartment—Khokhlov’s colleagues—giggled. When Father John began to pray, the mood became completely different; many had tears. And Father John prayed approximately like this: “Lord, You said that whatever we ask in Your Name, You Yourself will do it for us, and You said that heaven and earth will pass away, but Your words will not pass away and not one tittle or one iota of the law will pass away 328. Therefore, I beg You in the Name of the Lord Jesus Christ Himself, forgive Your servant (name) all his sins, voluntary and involuntary, and heal him.” The voice of Father John resounded with extraordinary power of faith and hope in God. After praying, Father John made the sign of the cross over the sick man and said to him: “Well, now go to sleep,” and left. After this, the patient slept continuously for a day and a half, so that the professors who visited him thought that he was in a lethargic sleep. When the patient woke up and the professors examined him, they said that Khokhlov was completely healthy. This incident so struck Khokhlov’s son, who told me this, that from then on he himself acquired unshakable faith, hope and love for God. Father John served in the church of the Leushinsky metochion. I stood at the altar. Suddenly there was a noise in the church; Father John went out to Solea; I went there too. A woman was dragged through the bars, screaming wildly and struggling. When Father John approached her, she hit him. He said loudly and powerfully: “Get out.” To this the answer was heard: “I won’t go out.” Then Father John commandingly said: “No, you will come out.” And, placing the stole and his hands on her head, he commandingly said: “Cross yourself.” The patient crossed herself with visible effort. “Cross yourself again.” The patient crossed herself again, but still not quite freely. “Cross yourself again,” Father John repeated. The patient freely crossed herself. After this, Father John gave her the cross to kiss and said: “Well, now pray and partake of the Holy Mysteries.” The patient calmly stood through the service and took communion. Aweful horror gripped me and those present. Once, when I came to the editorial office of the newspaper “Novoe Vremya” in Belgrade in order to publish an article about honoring the memory of Father John of Kronstadt, I found Mikhail Alekseevich Suvorin there. He told me: “Why should you bother coming yourself, they should have sent it to me by mail, I will post everything about Father John, since he healed my son, who was hopelessly ill with diphtheria.” I asked Mikhail Alekseevich to tell me this incident, and he told me the following. “When my son had a severe sore throat, I invited the well-known children’s doctor Rusov in St. Petersburg, who, after examining the patient, told me: “Well, my friend, your son has diphtheria and blackening has already begun, there is no salvation!” Then I sent a telegram to Father John, asking him to come. Father John arrived, prayed for healing and began to stroke and caress the diphtheritic child and said: “Nothing, nothing, don’t worry, he will be healthy.” And indeed, the child completely recovered. After such a miracle, tantamount to the resurrection from the dead, I, of course, will always write everything about Father John.” Chapter 64. Appearances of Father John during his lifetime at a distance Father John received from God the same measure of holiness that St. Nicholas the Wonderworker had - many stories testify to his appearance during his life at a distance. Archbishop Sergius of the Black Sea and Novorossiysk said the following at a meeting on the day of memory of Father John in the hall of the Second Belgrade Men's Gymnasium. When Metropolitan Macarius of Moscow was Bishop of Tomsk, Archbishop Sergius was a missionary among the Altai pagans. One woman in Altai was seriously ill. Her relatives sent a telegram to Father John in Kronstadt asking him to pray for the healing of the sick woman. After this, the patient said that she had a priest wearing a miter and blessed her, after which she completely recovered. The widow of corps commander Popov, who died a heroic death in battle with the Reds, said that her husband, being a lieutenant, went crazy and was placed in the regional Vladikavkaz psychiatric hospital, and she lived in Novocherkassk. One day, a nun she knew came to her and advised her to send a letter to Father John with a request to pray, and said that she herself would also pray in front of the cross, which Father John had sent as a gift to their monastery 329. No sooner said than done. A few days later, Mrs. Popova receives a letter from the director of the hospital asking her to come. When she arrived, it turned out that her husband was healthy and said that, being tied to his bed, he saw that Father John appeared to him, who communed him with the Holy Mysteries, after which he felt completely healthy. Popov again entered the service and rose to the rank of general, holding the position of corps commander. Mrs. Kamenskaya's story Mrs. Kamenskaya’s daughter, while at the Smolny Institute, suffered from two serious illnesses at the same time. The doctors recognized the patient’s situation as very difficult. Then the mother sent Father John a telegram asking him to pray for her daughter’s healing. When the next day the mother came and asked about her daughter’s health, one person from the infirmary staff said that her daughter was much better, and the sick woman herself told her mother that she had seen Father in a miter and blessed her. According to the certificate, it turned out that there was no Father in the infirmary. The story of Nadezhda Ivanovna Dubelshtein, the wife of a colonel, living in Belgrade, Yugoslavia, at 30 Svyatosavskaya Street. In the city of Voznesensk, Kherson province, in a German family of Maisch, Lutheran, an eight-year-old girl fell ill with diphtheria. Her situation was very difficult. The doctors didn't help. The parents were in despair. One of the Orthodox Christians advised them to contact Father John of Kronstadt by telegraph. In the evening they sent a telegram, and in the morning they received a telegram answer from Father John that he “will do everything he can.” The girl, waking up, tells her family that a priest whom she had never seen came to her and describes his appearance. Even before that, acquaintances brought them a portrait of Father John. When the girl was shown this portrait, she exclaimed: “This same one came to me, came up to my bed and said: “You will be healthy!” And the girl really recovered completely. Everyone in the city knew this incident. The story of the nun of the Lesninsky monastery, Ksenia, who has been in the monastery for 20 years. One father of a family in Volyn, three children died almost simultaneously from some disease, and one child remained, also sick. This man’s superior, sympathizing with his terrible grief and foreseeing the inevitable loss of his last child, advised him to turn to Father John. The unfortunate father wrote to Father John, and what?! The very next night, his wife saw a vision of a priest rocking a child. The child fell asleep and, to the surprise of everyone, woke up healthy. The case of the healing of the girl Elizaveta Georgievna Belyavskaya through the prayers of Father John of Kronstadt (Recorded from the words of Major General Semyon Nikolaevich Ponomarev, who served in Kharkov) “My brother, Stepan Nikolaevich Ponomarev, was married to Yulia Georgievna Belyavskaya, the daughter of an Ekaterinoslav landowner. His brother's sister-in-law, Elizaveta Georgievna, studied in Kharkov. When she was already in high school, she fell ill and lost the gift of speech - she became numb. Neither the best Kharkov professors nor those abroad could help the patient and after much effort they were forced to admit their powerlessness. Of course, Lisa had to leave the gymnasium and live on her parents’ estate. It is not difficult to imagine the despair and grief of the relatives. Convinced of the powerlessness of science, Lisa’s mother wrote to Father John of Kronstadt, begging him to pray for Lisa and heal her with heavenly help. The priest replied that he would pray, that there was no need to despair and that God’s mercy was immeasurable. One day S.N. Ponomarev, then still a young officer, arrived at the Belyavsky estate. It seemed to be before Easter. After dinner everyone went to their rooms. Lisa also went home, still dumb and sad. We had not yet fallen asleep when Lisa’s loud and at the same time joyful and frightened cry was heard: “Mom, mom!” It was so unexpected. Everyone rushed to Lisa's room. Beside herself, in some kind of ecstasy, Lisa said that “now Father (priest) came into my room, blessed me and told me to call my mother loudly. I shouted: Mom, mom!” According to Lisa’s description, the Father who came to her looked like Father John of Kronstadt. Both Lisa and her relatives, shocked by the miracle, warmly thanked God and the healer Father John. Since then, Lisa has been quite healthy, successfully graduated from high school and got married in due time. From the words of General Ponomarev, this incident of the General Staff was recorded by General Boris Aleksandrovich Shteifon, as evidenced by my signature.” Chapter 65. Father John resurrects the dead Father John himself modestly mentions the resurrection of the deceased in his writings. He writes that he was invited to pray for the healing of a sick child, and when he arrived, the child was already dead, but after his prayer the child came to life. “O-va’s wife, a completely healthy and prominent woman who already had three or four children, was pregnant again and was preparing to become the mother of the next child. And suddenly something happened. The woman felt bad, her temperature rose to forty, complete powerlessness and pains hitherto unknown to her unbearably tormented her for many days. Of course, the best doctors and obstetric luminaries of Moscow were called, of whom, as you know, there was never a shortage of Pirogov clinics in the city. "God forbid, what's going on with my uncle! - Sasha T told me in the morning, meeting me as always in the regimental arena, at the officer's riding. - Liza is dying. Yesterday there was a consultation of professors... If today they don't do some kind of caesarean section and take out the baby's corpse, - Liza will die. Uncle is in despair, mother sits with them all the time, there is horror in the house and confusion...“ After finishing daily training in the regiment, Sasha and I took the first reckless driver we came across and rushed to O. Just by the way the butler met us in the lower hallway, it was clear that grief and horror reigned together in the house at these moments. “So far everything is as before...” the old servant told us in a whisper. “The lady is all hot and insensible... Only they weren’t allowed to cut themselves today... They first asked Father from Kronstadt. They sent a telegram.” In the evening of the same day, a short dispatch arrived from Kronstadt: “I am leaving by courier, praying to the Lord. John Sergiev.” Father John of Kronstadt already knew O.’s family well and visited their house during his travels through Moscow. And, summoned by a telegram, the next day around noon he entered O.’s apartment on Myasnitskaya, in which by this time a whole crowd of relatives and acquaintances had gathered, obediently and reverently waiting in the large living room adjacent to the room where the patient lay. “Where is Liza?” asked Father John, who was entering the living room with his usual hasty gait. “Take me to her, and you all stay here and don’t make any noise.” Father John entered the dying woman’s bedroom and tightly closed the heavy doors behind him. The minutes dragged on - long, difficult, eventually adding up to a whole half hour. In the living room, where a crowd of loved ones had gathered, it was as quiet as a tomb. And suddenly the doors leading to the bedroom swung wide open with a noise. In the doorway stood a gray-haired old man in a pastoral cassock, wearing an old stole over it, with a sparse, scraggly gray beard, with an unusual face, red from the stress of prayer and large drops of sweat. And suddenly words almost thundered out, seemingly terrible, menacing, coming from another world. “It pleased the Lord God to create a miracle!” said Father John. “It pleased the Lord to create a miracle and resurrect a dead fetus! Lisa will give birth to a boy!..” “You can’t understand anything!..” one of the professors, who came to the patient for surgery two hours after Father John left for Kronstadt, said embarrassedly. “The fetus is alive. The child is moving, the temperature has dropped to 36.8°. I don’t understand anything, I don’t understand anything... I argued and still maintain that the fetus was dead and that blood poisoning had long since begun.” Other luminaries of science, whose carriages kept rolling up to the entrance, could not understand anything either. That same night, Mrs. O. was safely and quickly delivered into a completely healthy boy, whom I subsequently met many times at T.’s on Karetno-Sadovaya Street in the uniform of a student of the Katkovsky Lyceum.” Reprinted from No. 2555 of the newspaper “New Time” for 1929. Chapter 66. Appearance of Father John after death Anna Emelyanovna Taran's story about her cousin's wife Nadezhda Aleksandrovna Solomkina. “Before the Great War, in 1911 or 1912, Alexander Nikolaevich Solomkin, chief accountant of the Ministry of Railways in the city of St. Petersburg, visiting his own mother, who lived in the province, allowed himself, in conversations with her, to speak disapprovingly, and sometimes humiliatingly, about the personality of Father John of Kronstadt, being skeptical about his spiritual strength, treating 330 Father as an ordinary, unrepresentative priest. This dispute arose between the son and his mother due to the fact that she was religious and deeply revered Father John, who gave her, like everyone else who came into contact with him at least once, a soul-saving direction in life. When Alexander Nikolaevich Solomkin got married, his wife turned out to have the same view of Father as her husband, which she never hid in conversations with others. And so, not much time passed, and Nadezhda Aleksandrovna Solomkina’s right hand began to gradually, without any reason, dry out. No treatment helped, but on the contrary, it seemed to worsen the disease: the patient even stopped dressing on her own, needing outside help more and more. This continued until she, under the influence of the illness and the search for its causes, developed a religious mood. Then an old priest appeared to her in a dream and advised her to go to the grave of Father John of Kronstadt, serve a memorial service for him and pray. She fulfilled exactly everything that was taught to her, although in a dream, and even more: she ordered a permanent lamp, which, without going out, would burn on the grave of Father. She hid everything from her husband, ordering even her servants not to say anything about it to anyone. Returning home, Nadezhda Aleksandrovna felt unusually tired and drowsy and, trying not to disturb anyone, she went to bed. I slept for 36 hours. This caused a great commotion in the house. The servant had to confess everything to her master, who immediately called doctors to bring his wife back to normal. Having heard about what preceded such a long sleep, the doctors did not advise waking the sleeping woman, leaving the case to its natural course. Having woken up, Nadezhda Alexandrovna began to get dressed without outside help, crying out with joy that she could now do everything herself. At that moment, she realized that a miracle had happened to her through the prayer of Father John, that he had asked God for forgiveness of her sins, who, by His infinite mercy, restored her health.” Letter from the wife of Colonel of the General Staff Maria Nikolaevna Grishina, who lives in the city of Smederevo in Yugoslavia, at 6 Voyvode Djushe Street. “In 1933, on the sixth week of Lent, I came to visit my friend K.N. Bartoshevich 331 with the aim of speaking in the Russian church in Belgrade. On Palm Sunday I took communion and that same evening I left for Smederevo. It was early spring. Being in poor health and suffering from a lung disease, I caught a cold and on Tuesday of Holy Week I went to bed with a high fever. I remember how at night I kept dreaming of some kind of “priest-monk,” in a black cassock, belted with a wide leather belt, with a black velvet cap on his head. He leaned over, sometimes stretched out his hands over me and said something convincingly. I tossed about, woke up and was tormented by the fact that I couldn’t remember a single word of his, I fell asleep again, and again I dreamed of the same old priest. Finally, I turned to him in despair: “I’m not able to understand and remember your words, tell me who you are and what’s your name?” And to this I received the answer: “I am John of Kronstadt, remember, I am John of Kronstadt!” And I remembered... The night seemed unusually long to me - I fell asleep and woke up with fear: lest I forget his name. In the morning I fell into a deep sleep. I woke up without a fever, but with terrible weakness throughout my body. I remembered the dream and immediately turned to my husband with a question whether he knew who John of Kronstadt was, and whether there was such a person at all? “Yes, he was a priest of pious life,” answered the husband. I thought about this and began to look for an answer to my dream. The best answer was given to me by Archbishop Nestor in his lecture dedicated to the memory of Father John of Kronstadt, to which I specially came to Belgrade and followed the Bishop’s words with great attention. I wanted to talk to him so much, but I didn’t have the courage, I was excited and literally suffocated from the feelings I was experiencing. I gradually began to notice that my pulmonary disease stopped bothering me and began to forget doctors, medicines and sanatoriums.” Leonid Aleksandrovich Fribes, who lived (1935) in Casablanca, Morocco, told me the following when he was in Belgrade, Yugoslavia. In the city of Casablanca lives the Russian Archimandrite Barsanuphius 332, who, in turn, says that he had the opportunity to visit Father John personally and asked the great elder to give him something as a keepsake, but Father John refused him this, and in a rather harsh form. After the death of Father John, Father John’s secretary, a girl who devoted herself to serving the great wonderworker, came to Archimandrite Barsanuphius, handed Father Barsanuphius the manuscript of Father John and said that Father John appeared to her and ordered that this manuscript be handed over to Father Barsanuphius 333. Chapter 67. Father John was glorified by God Himself during his lifetime No matter how glorious some sovereigns and great commanders were, they are remembered only in history and military textbooks, while the saints of God are remembered by each and every Christian. Which church did not have an icon of St. Nicholas the Wonderworker? In what Orthodox house was she not? Also, before the Bolshevik revolution in Russia there was almost no hut or house where there was not a portrait of Father John. In eternal memory there will be a righteous man 334! Many pray to Father John and receive miraculous help from him. So he miraculously helped me many times, on occasions when we prayed at his tomb. They may remark to me: “How do you pray to Father John when he has not yet been canonized?” I will answer this with two stories. If you read the complete life of St. Nicholas the Wonderworker, you will find the following story there. Immediately after the death of St. Nicholas, the Wonderworker of Myra, a famous Constantinople artist, say, like our Vasnetsov, painted a large icon of St. Nicholas and placed it in his workshop next to the icon of the Queen of Heaven. This artist was a deep admirer of St. Nicholas. One day the Patriarch came to him with his retinue to order icons for him. Entering the workshop and seeing the image of St. Nicholas, the Patriarch said to the artist: “Why did you put the portrait of Bishop Nicholas of Myra next to the Queen of Heaven?!” Meanwhile, the artist treated the Patriarch and his retinue to wine, but he did not have enough wine, then he prayed to St. Nicholas for the great wonderworker to help him, so what? – Saint Nicholas performed a miracle similar to the miracle of Christ in Cana of Galilee 335, transforming water into excellent wine. The delighted and amazed artist treated the visitors with honor, but did not tell them anything about the miracle. The Patriarch ordered icons and left. Following this, the Patriarch went on business to Asia Minor by ship. A terrible storm occurred, and the Patriarch was washed away from the ship by a wave. At that moment he prayed to St. Nicholas the Wonderworker for salvation. So what? Saint Nicholas immediately appeared, took him out of the depths of the sea and put him on a ship. Imbued with reverent horror, the repentant Patriarch, immediately upon returning to Constantinople, arranged a solemn glorification of the relics of St. Nicholas, the Wonderworker of Myra 336. By this incident, the Lord Almighty Himself showed that if He glorified St. Nicholas with many miracles and powers during his lifetime, then it is not permissible for people not to recognize this Divine glorification. In the same way, during his lifetime, God glorified his faithful servant John of Kronstadt with many miracles and revealed through him the great powers of the Holy Spirit. Here is the second story. Colonel of the Petrograd Metropolitan Police Gustav Apollinarievich Shebeko, who lives in Yugoslavia, either in the city of Smederevo or in Belgrade, (Catholic), personally told me the following. He had an abscess deep in his throat. The doctors decided that they could not help and it all depended on where the abscess broke through: if outward, then the patient was saved, but if inward, then death was inevitable. Under this impression, the patient lay on his bed and waited in horror for what would happen. It was during the day, he dozed off and saw a vision: as if in his room, in front of his bed, in the air there was an icon of John of Kronstadt, who was still alive at that time. Waking up after this nap, the colonel saw that the bed and floor were filled with pus from an abscess that had burst out, and he was saved. Chapter 68. On the issue of canonization of Father John The church elder of the church in the village of Verkh-Buevsky, Osinsky district, Perm province, Pavel Semyonovich Voronov, of a righteous and pious life, being seriously and incurably ill with stomach cancer, having lost all hope for medical help, in early February 1895, by telegraph, turned to Father John of Kronstadt with a request to pray for his recovery. A day after sending the telegram, in the evening of the next day, when the patient was left alone in the room, at that moment a priest unfamiliar to him appeared in his room with an open head, in a cassock, with a shining cross on his chest and, stopping at the entrance to the room, looked at the seriously ill patient with his bright and benevolent face with compassion and sympathy. This phenomenon was so real that Pavel Semyonovich, exhausted from severe suffering, turned with a prayer to the priest who appeared to him for an end to his painful suffering. As soon as the patient uttered these words, the vision disappeared, and he immediately felt better and began to recover quickly. After Easter, Voronov’s health improved so much that in mid-April of the same year he went to Kronstadt to personally convey his gratitude to Father John for healing him from a serious illness. Upon arrival in Kronstadt, Voronov stayed at the House of Diligence in a separate room, where he invited Father John to join him. When the latter entered his room, Pavel Semyonovich immediately recognized him as that grace-filled priest of God who, having appeared to him, healed him of a fatal illness. After his healing, Voronov lived for another 14 years, always filled with the most ardent and deepest gratitude to Father John, and peacefully rested in the Lord on January 27, 1909, on the eve of the celebration of the fortieth day after the death of Father John of Kronstadt. In his dying minutes, already losing external consciousness and entering eternity, Pavel Semyonovich, apparently, was a spectator of the unearthly glory of Father John, since he spoke with delight and joy about the great triumph of the Heavenly Church, which accompanied the entry of the righteous soul of Father John into the heavenly abodes. Word of Archbishop Theophan of Poltava 337, On the 4th Sunday after Pentecost, July 8/21, 1929 in Varna “In the name of the Father and the Son and the Holy Spirit! But I was later and brought many demons to Him: and cast out the spirits with a word and healed all that hurt. These words are added by the Evangelist Matthew to his narrative in the Gospel now read about the healing of the paralytic servant of the Capernaum centurion. When reading these words, someone may ask: do “possessed” exist at the present time, and if they do, is their healing possible? We will answer this question to those who are perplexed not with abstract reasoning, but with a statement of what really happened in our not so distant times, and of which we ourselves were contemporaries and witnesses. In 1909, a rumor spread throughout St. Petersburg that the 16-year-old young man Pavel Ilyin, possessed by some illness inexplicable to science, was brought to the Liturgy at the Ioannovsky Monastery on Karpovka. And here the following happened to him. During the Cherubic Song, he broke free from the hands of fifteen strong men who were holding him, and then flew through the air over the people to the western gate of the church and fell unconscious at the entrance to the church. Unfeeling, he was taken and brought to the tomb of John of Kronstadt. Here the patient woke up for a short time and then fell soundly asleep. During his sleep, Father John appeared to him, gave him instructions, confessed him and told him to go to the Valaam Monastery. When the patient woke up, he did not want to say what exactly happened in the dream. And if it weren’t for the fragmentary phrases spoken out loud during sleep: “Father John, forgive, pray, I will do it,” then perhaps he would have hidden all this, but when he heard these words from those around him and realized that they knew about what had happened, he revealed everything. This is what happened to him. He saw Father John sitting in a chair at his tomb. At the same time, Father John said to him: “You see me in a form in which no one has seen me. Serve requiem services for me, as established by the Church. But the Great God wants to glorify me. The time will come, and prayer services will be served for me.” After these words, Father John blew on the sick man, blessed him and added: “In due time, I will tell you what you will need to do for complete healing.” And having said this, he disappeared. What did those around the patient hear at this time? They saw him gnawing the marble tomb of Father John with his teeth and shouting in a wild voice: “I’m coming out, I’m coming out, O great saint and prophet John, but not quite.” Of course, it was not he himself who shouted, but the demon living within him. After this, Paul no longer suffered so much from his illness, but he had not yet fully recovered. In the same year, 1909, he moved from St. Petersburg to Vyborg; with the blessing of the Archbishop of Finland 338 he enrolled as a novice at the Valaam Monastery and settled in the Bishop's House in the city of Serdobol (Humpel's estate). He performed obedience here in the garden and served as a reader at the church. He lived there until October 1911. On October 19 of that year, on the day of remembrance of St. John of Rila and the day of the Angel of Father John of Kronstadt, the Lord deigned to show His new mercy to the sick Paul through Father John, in fulfillment of the promise given to him by the latter at the tomb. The following happened to him. In the evening of this day, after the all-night vigil, Brother Pavel read an akathist to the Mother of God and while reading the akathist he came into a state of admiration. A wondrous vision was revealed to his spiritual gaze. Initially, Father John appeared in glory with the Monk John of Rila, then Paul of Thebes and Athanasius of Athos and many other reverend fathers. They all greeted each other with joyful exclamations: “Rejoice, John, rejoice, Paul, rejoice, Athanasius!” Finally, the Mother of God Herself appeared behind them in indescribable glory, at whose appearance the choir of the reverend fathers solemnly sang the song: “To the chosen Voivode, victorious...” After this, Father John approached Brother Paul and said: “Now leave your body and follow us with your soul.” It was very difficult for Paul to fulfill this command, but he fulfilled it and followed the monks Paul of Thebes, John of Rila and John of Kronstadt. “They showed me,” said Paul, “first the heavenly abodes and pleasures intended for the virtuous, and then the torment of sinners.” Just as the glory and bliss of the righteous, so the torment of sinners cannot be described in human language. When everything was shown, Father John began to instruct me on how to live in order to receive final healing, and ordered me to re-enter my body and go to Optina Pustyn to Father Barsanuphius, the Elder of Optina. With these words, Brother Paul ended his story about what he saw in a state of admiration. In November 1911, Brother Pavel, in fulfillment of the command of Father John of Kronstadt, went to Optina Pustyn to visit Father Barsanuphius, the Optina Elder, accompanied by Hierodeacon Barsanuphius of the Valaam Monastery. The elder had already been warned about the arrival of the sick man with an escort, received the sick Paul and completed everything that was entrusted to him to do by Father John of Kronstadt. He confessed him and gave him communion, after which the final healing of the patient followed. Until 1912, the healed Pavel, already completely healthy, lived in Serdobol, on the Humpel estate, and then was called up to serve military service. In 1914 he took part in the Great War. Whether he is currently alive or died during this war and the revolution that followed it remains unknown. But he, through the hieromonk of the Valaam Monastery Barsanuphius, who once accompanied him to Optina Pustyn, sent me his notes for publication ten years after his healing. From these notes written by him in his own hand, it is clear both what kind of illness he suffered from and the reason for which he suffered from this illness. From these notes it is clear that during his stay in Moscow, before his departure to St. Petersburg, Paul fell into dire need. He could not find a place for himself anywhere, and all his relatives and acquaintances abandoned him. Dire need brought him to despondency and despair; The thought of suicide repeatedly came to him. At one of these moments, a “mysterious old man” suddenly appeared to him and said: “I will help you if you certify in writing with your own blood that you will be faithful to me both here on earth and after your death!” -Who are you that I should believe in you and trust you? – asked Pavel. “I am the one whom your Church does not love and hates,” answered the one who appeared. - Okay, I will be faithful to you! - declared Pavel, blinded by despair, and gave the required subscription. “Well, now you must throw off this extra burden from your neck,” said the mysterious old man and pointed to the cross. The young man also took off the cross and thus renounced Christ and gave up his soul to the devil. And for this renunciation of Christ, the devil entered into him, and from then on he became possessed by the spirit of demons. It was from this spirit of demoniac possession that Father John of Kronstadt healed him, partly directly, and partly through the mediation of the Optina Elder Barsanuphius. From all of the above, the following conclusion follows with sufficient clarity. Those possessed by demons or possessed by unclean spirits still exist today, just as they once existed in ancient times. People are given over to the spirit of demons for their wicked lives and especially for the sins of denial of God and blasphemy. But there exist now, as they once existed in ancient times, righteous people who have pleased God, who have the power and authority to drive out evil spirits from those possessed by them. The greatest of these miracle workers of recent times is Father John of Kronstadt, whose centenary of birth will be celebrated this year. He pleased the Lord so much with his holy life that he is already listed as a saint in the heavenly monasteries, along with Anthony the Great, Paul of Thebes, and John of Rila. “The Great God,” as he himself said, “will soon be pleased to glorify him on earth, as He glorified him already in Heaven.” And thus, soon we will have a new prayer book and intercessor for us in Heaven. And the deeply instructive story about the youth Paul, in addition to its immediate meaning, also has a deep symbolic meaning. This possessed youth prefigures our unfortunate and long-suffering Russia. And she, unfortunate, like this youth Paul, was given over to the spirit of demons for her sins and for her wickedness. She was betrayed not because of God’s abandonment of her, but because of His special love for her. For the Lord loves him, punishes and beats every son who accepts him 339, so that his spirit 340 may be saved.” This Word was received from Princess Lobanova-Rostovskaya, who copied it from Archbishop Feofan of Poltava himself 341. Engineer, actual state councilor The story of Alexandra Vladimirovna Bazilevskaya, widow of the Moscow provincial leader of the nobility and sister at the Cathedral of Christ the Savior in Moscow. “Between 1920 and 1923 I was a sister at the Cathedral of Christ the Savior. My confessor was Archpriest Khotovitsky, the sacristan of the cathedral. One day, Father Khotovitsky warned me that tomorrow Patriarch Tikhon would serve in the church and perform the rite of glorification of Father John of Kronstadt, preceding his canonization. I was present at this service and remember that they sang glorification to Father John many times. Father Khotovitsky told me that Patriarch Tikhon decided, following his magnification, to canonize Father John, that is, to canonize him 342.” On July 17, 1938, Bishop John of Shanghai received from Revel 343 a brochure in which “Service to our Holy Reverend Father John of Kronstadt” was printed. The preface explains that this Service was compiled by one of the bishop-confessors of the martyr Church in Soviet Russia for the 25th anniversary of the death of Father John - December 20, 1933. The suffering population of Russia places all its hopes on the help of the great miracle worker and prays to him for salvation. From the contents of my present book it is clear that Father John was not only a reverend miracle worker, but also a great prophet. Therefore, justice requires that the Service be written to him not only as a saint, but also as a prophet of God. “A dead person is a living being,” wrote Father John 344. And truly, he is alive for us, and now he is the true leader of the Russian Orthodox Revival, which must begin with repentance. For his part, the hieroschemamonk of the cell monastery of the Ascension of the Lord on Mount Athos, Pachomius, on November 23, 1931, compiled “The Experience of the Akathist to the Honest and Glorious Priest of God John of Kronstadt” and sent it to me with a handwritten inscription: “Compiled at the request and earnest request of the admirers of Father John, as a saint and wonderworker. When the Lord desires to glorify His saint before men 345, then it will be necessary to make some amendments and changes in him.” I gave this document to the honorary and lifelong member of the “Brotherhood of Father John of Kronstadt,” Bishop John of Pechersk, asking the bishop to correct it if he found it necessary. However, the bishop did not find anything that needed correction. In total, the akathist has 49 pages 346. Chapter 69 The wife of the colonel, teacher of His Imperial Majesty's Page Corps, Anna Petrovna Bertels-Menshaya, who lives in the city of Zemun, in Yugoslavia, told about her father Pyotr Nikolaevich Menshoy, senior lieutenant of the cruiser "Alaf" 347, that in 1888, when the cruiser returned from a long voyage, he stood in the Kronstadt roadstead. The Lesser family lived on the Oranienbaum shore in sight of the cruiser. For two weeks, Menshoy could not go ashore, because the commander of the ship, leaving, left him to replace himself. Finally, the Lesser went by boat to Kronstadt, where he began to demand that he be given the boat “Rybka” of Admiral General Grand Duke Alexei Alexandrovich. When the boatswain objected to him that this was the Grand Duke’s boat, the Lesser shouted at him: “Don’t you see that I am the Grand Duke!” Then they realized that he had gone crazy. The doctors of Kronstadt and Professor Chechott, invited from St. Petersburg, recognized the mental illness as incurable and must inevitably lead to death. It must be said that to Menshoy’s father-in-law, Kronstadt mayor F.S. Stepanov, Father John often came, and the Lesser family, who lived in the same house, gathered to see Stepanov. Only Lieutenant Menshoi never went and said: “I don’t want to see this charlatan, he started a clique.” After her husband’s illness, Minor’s wife repeatedly asked Father John to come. However, Father John answered the same thing every time: “No, I will not go to him, but when the time comes, he himself will come to me.” About a year passed, and the patient got worse and worse, and he no longer even understood, for example, that he needed to put on boots. Suddenly, in the month of October, very early in the morning, when it was still completely dark, the patient got up, got dressed and said to the sailor assigned to him: “We now need to get ready for early mass in the Duma Church - Father John of Kronstadt will serve there.” The man only managed to whisper to the cook about their departure. When they arrived at the church, the man asked the watchman: “Who will serve today?” And he received the answer: “Father Alexander.” The guy used to persuade the patient not to go, but now he wants to come back. But the Little One entered the church. At that very moment, a commotion arose, Father John arrived, who, having arrived at the altar, immediately sent a watchman for the Lesser; He made him kneel near the altar and forced him to stand like that throughout the mass: he placed on his head first the stole, then the Gospel, then the cross, then the Chalice with the Holy Gifts; then he confessed him and communed the Holy Mysteries. Back home. The Lesser went to bed and woke up at eleven o’clock, and Father John immediately arrived and began to serve a prayer service, during which the former patient sobbed, and Father John after the prayer service said to the Lesser’s wife: “Now I have come myself, I am returning your husband to you, and the father to the children.” After this, the patient completely recovered, again entered the service, rose to the rank of major general in the Admiralty, held the responsible position of assistant commander of the Kronstadt port and at the same time was an honorary justice of the peace. Then he retired and was elected as a comrade of the mayor and chairman of the Savings and Loan Partnership. “In 1890 we lived in Shuvalovsky Park - a few miles from St. Petersburg along the Finnish railway. I was six years old at the time. One day in May, my mother and I were returning from the city by rail, I leaned out of the window of the carriage, and a burning coal from the locomotive hit me in my right eye. It turned out to be a terrible inflammation. Professors Bellarminov, Tikhomirov and Dr. More tried in vain to save my sight. Complete blindness ensued. I remember even now how they tormented me with strong spotlights, examining the inside of my eyes. Thanks to the nerves that connect my eyes, I am also blind in my left eye. They decided to perform an operation: to separate the right eye from the left in order to save the left, undamaged one. They carried me in a chair with a bandage over my eyes covered with tumors. Usually, in the morning before breakfast, my father took me to a small lake in front of the hill called “Parnassus”. Here, in the thick shadow, he lifted the bandage for me, but I only saw a dull green light in front of me. One Sunday, on the eve of the operation, my father, as usual, took me there around 10 am. We stayed there for about an hour. Then my father moved towards our dacha, lowering the blindfold to me. At this time, a small crowd of people, about 15–20 people, was walking towards them, and among them was a small, thin priest. Seeing the sick man, the priest separated from the crowd and came up to me. My father, a Lutheran, did not know that it was Father John of Kronstadt. - What is this, sick? - asked the priest. “Yes, Father,” said the father, “you see, what a disaster, the boy went blind, coal got into his eye.” “It’s okay, he’ll be fine,” said the priest and with a sharp movement tore off my bandage. I saw in front of me a thin little priest leaving with the crowd. My vision was completely clear and remained that way for the rest of my life. When we returned home, my father, excited, began to tell my mother about what had happened. Suddenly I looked out the window and saw in the garden of the neighboring dacha (the Popovs) a crowd of people coming out and a priest in front of them. - Mom, this Father! - But this is Father John of Kronstadt! - said the mother. She was Orthodox and very religious. My testimony is important because there are very few Orthodox Christians in our family and kinship - all of my father’s kinship is Lutheran, and even a close relative of Father Behrens was the superintendent of the Lutheran Church. After my healing, our entire family’s faith in Father John of Kronstadt was boundless. My father ordered that in the event of death, he be buried according to the Orthodox rite. He is buried at the Isidorovsky cemetery of the Alexander Nevsky Lavra.” General Staff Colonel A. Shneur About 10 years ago, the Lord inspired me with the idea that it was my duty before Him and His great saint, Father John of Kronstadt, to write a book about his life, teachings, miracles, prophecies and in general about everything that I know about him. I began to devote all my free time to writing down all my memories of him, while I was amazed at the exceptional, down to the smallest details, clarity in my memory of all the events and circumstances associated with Father John. From here I realized that the Lord was giving it to me precisely so that I could capture for future generations everything that this prophet of God, sent to the Russian people before the time of hard times, created by the Holy Spirit. I read the works of Father John and the books written about him, and chose the most important from them, since I had to save a lot on printing. I went to the people who told me about Father John and wrote down their stories. However, I had to go to work twice a day and was only able to write for about one hour in the evenings. As a result of this research and my memories of Father John, I wrote for more than 10 years. In the fall of 1936, I turned to all Russian people with a request to help me publish the book: 1) donations and 2) a preliminary subscription of 20 dinars in Yugoslavia and 0.5 dollars abroad per book with postage, that is, in fact, per book for 18 dinars. At the same time, I wrote that the book would have more than 250 pages with three portraits of Father John. By setting the price of the book at 20 dinars, I pursued the goal of giving low-income admirers of Father John the opportunity to purchase his biography and hoped that the great wonderworker himself would help. And indeed, from all over the globe I received letters expressing the most ardent gratitude for the work undertaken. Here, for example, is an extract from a letter from the monks of Valaam: “Great gratitude to you from all the many admirers of Father John for the work you have undertaken in writing his biography, and also for the fact that the cost of the book you are publishing is set to the minimum. For all this, dear Father John himself will reward you a hundredfold, through prayerful intercession at the Throne of the Most High. God bless you for all this.” Many people, in addition to the money for the book, also sent donations for the publication of the book. Along with the subscription fee, I received a significant amount of very valuable information about Father John, as a result of which I was forced to rework the book. In addition, modern church life has raised pressing religious questions, comprehensive answers to which are available in the works of Father John. Therefore, I considered it my duty to supplement my book with the teachings of the great lamp of the Russian Church. As a result, the material collected for printing more than doubled the promised size of the book. To get out of the situation, I began to shorten the book, which took a lot of time. However, this reduction did not lead to the desired result, and the material ended up being more than 500 pages long. My appeal in June 1937 through “Orthodox Russia” to send money to print a beautiful book on the best paper with seven portraits of Father John and sixteen pictures from his life, made according to a method that gives good images, was not successful. Nevertheless, however, I printed the real book in the promised size on thick, good paper with three portraits of Father John and a view of St. Andrew's Cathedral on the best vellum paper (Kunstdruckpapier) 350. The remaining material prepared for printing will make up the second book, which I also intend to publish with God’s help in the near future. I bow deeply to everyone who sent money for the publication in the form of a subscription fee or donations from poverty or from their excess, which gave me the opportunity to publish this book and set a price for it lower than the usual price for a publication in a similar amount. By helping me, you fulfilled the first and greatest commandment of God about love - you love your benefactor, Father Father John, and in him the Lord Himself, and with this book you will convert many to Christ. And the Lord God the Word Almighty will say to you when you appear before Him: “Come to Me, blessed of My Father, 351 for you have created, taught and converted many of these little ones to faith in Me.” Now publishing a real book about Father John, I cannot say: “The duty bequeathed by God to me, a sinner, has been fulfilled - to leave to humanity the complete biography of the great prophet,” because in the book I had to place only approximately 1/4 of Father John’s miracles that I recorded. In order to print all the rest of the material I have prepared for publication, it is necessary to publish a second book in approximately the same size as the first. It will include four departments, namely: Section I, relating to the biography of Father John, in which will be placed: 1. The life of Father John in Moscow during his stay in the Mother See and stops there when passing through, 2. Father John's visit to Kiev, 5. Father John's journey to his homeland. Section II will contain stories about the clairvoyance and all kinds of miracles of Father John, which have not yet been published anywhere, about 150 stories in total. Section III will contain the teachings of Father John: 1. About the power of the Cross of Christ, 2. About the power of the words of the Gospel, 4. Poems dedicated to Father John. Department IV will contain: 1. The above-mentioned Service to our holy and reverend father John of Kronstadt (14 pages), 2. The above-mentioned experience of the akathist to Father John. Moreover, while I am alive and remember the appearance of Father John, it would be necessary to print a portrait of him in paint in order to capture for subsequent generations his blue eyes, light brown hair with graying, as well as the blush on his entire cheek, which came from the daily weathering of his face when moving in all weathers across the sea in the summer on a steamboat, and in the winter on a sleigh from Kronstadt to St. Petersburg and back. For this purpose, at my order, the artist has already painted a very successful portrait of Father John 352. Printing this portrait with 3-4 colors will cause significant expense. In addition, they gave me a portrait of Father John in middle age, printed in St. Petersburg, also in paint. It would be highly desirable to place this portrait in the book. Moreover, according to my order, negatives and photographs were made from seven different portraits of Father John and 18 pictures from his life, namely: 1, 2 and 3) Three different photographs of Father John in his youth, 4) Father John on the occasion of the 25th anniversary of his priesthood, 5) Father John in old age, 6) Father John in full vestments, in a miter, 7) Father John in a fur coat 20 days before his death, 11) The hut where he was born, 12) The old sexton’s house, where he spent his childhood, 13) Boy Vanya prays in front of the church, 14) Father John writes in the cabin of the ship, 15) The people are running after the steamer on which Father John is following, 16) A forest fire, doused with rain caused by the prayer of Father John, 17) People carry Father John in a sleigh in the summer, 19) Father John blesses his native village of Sura, 20) Father John heals a sick man brought to him, 21) Church house in Kronstadt, where Father John lived, 22) House of Diligence in Kronstadt, 23) Internal view of St. Andrew's Cathedral, 24) Ioannovsky Monastery in St. Petersburg, 25) The tomb of Father John in the church-burial vault. Making 25 clichés and printing the designs on the best paper will also require a lot of money. All of the above costs for publishing the second book will far exceed the cost of printing this book, which forces me to determine the cost of the second book by advance subscription of 30 dinars for Yugoslavia and countries with lower currencies; for America and other countries with higher currencies - 0.80 US dollars, including shipping. The pre-subscription deadline is October 1, and for remote countries - December 1, 1938. Perhaps a quick subscription to the second book with money will give me the opportunity to speed up the printing of the second book. I consider it my duty to express my most respectful gratitude to His Grace John, Bishop of Shanghai, who, having read the original edition of this book in my manuscript, gave me some advice and blessed me for publication. I also express my warm gratitude to my confessor, the venerable Archpriest Father John Sokal, who also read my original manuscript and, having the wisdom of God, before which human wisdom is nothing, supported me in moments of temptation, when Satan brought persecution and slander against me through people who knew neither Father John nor my works. I consider it my duty to express my heartfelt gratitude to two more people who worked a lot with me to achieve the intended goal - publishing the book, namely: former customs member Konstantin Antonovich Oshmyansky for his selfless work and help me in the organizational work of publishing and Mikhail Grigorievich Kovalev, who is engaged in printing in exile, who, having taken over the printing of the book and personally typed manuscripts, treated the matter with rare exceptional attention, showing great experience and knowledge. I think M.G. Kovalev is the only typographer who did not treat the matter only formally, but delved into the essence of what was written and, with a thorough knowledge of Russian spelling, often helped me with his advice and corrections of my mistakes and those of the people who sent me their messages and stories. This brotherhood was founded in 1930 in Yugoslavia at the Russian Church of the Holy Trinity in Belgrade, consecrated in 1925. It became the successor to the Society in memory of Father John of Kronstadt, founded in St. Petersburg in 1909. A number of members of the Society, forced to leave Russia during the revolutionary years, settled in Serbia and continued the work they began in their homeland. This Orthodox community began to be called a brotherhood only in Serbia. The new Charter, renaming the Society into the Brotherhood, was approved personally by the Serbian Patriarch Varnava and on his own initiative (for more information about this, see: Current ed. Vol. 2. Chapter 17). At the Russian Church of the Holy Trinity in Belgrade, Orthodox brotherhoods of St. Seraphim of Sarov, St. Prince Vladimir of Kyiv, Brotherhood of Holy Rus'. The book “My Life in Christ, or Minutes of Spiritual Sobriety and Contemplation, Reverent Feelings, Mental Correction and Peace in God” represents extracts made by Father John himself from his personal diaries. It was first published in 1891 and subsequently reprinted many times. The book was included in the complete collected works of Father, published in 1890–1892. Ivan Fidelin (IV and V vols.). Texts were borrowed from these volumes for 12 separate issues, each of which, under its own title, contained extracts from diaries on a specific topic (“On the Holy Trinity,” “On Prayer,” “On Love for Neighbors,” etc.). In 1894, an additional volume VI of the collected works with the same title “My Life in Christ” was published. This book had the subtitle: “Thoughts on the Divine Services of the Orthodox Church.” Subsequently, Father John annually published additions to the book “My Life in Christ” with various titles (“Contemplative Asceticism,” “Christian Philosophy,” etc.), but these additions were not included in the main text of the book. The book was translated into English in 1897. Reviews of foreigners about the book “My Life in Christ”, see p. 65–71 ad. volumes {Paragraph beginning: “The book of Father John “My Life in Christ” contains...” and further. Edition of the ABC of Faith. } A clear indication of the deep veneration of Father John by Metropolitan Anastasius (Gribanovsky) is his message to the foreign Russian flock in 1938 on the occasion of the 950th anniversary of the Baptism of Rus', in which the Bishop, in a brief outline of the formation of Orthodoxy, names only three names: Saint Equal to the Apostles. Prince Vladimir, Venerable Seraphim of Sarov, Father John of Kronstadt, - and sees continuity between St. Seraphim and the Kronstadt Shepherd: “Before the region of darkness enveloped our land. Holy Rus' gave its last bright reflection in the person of our great ascetic, St. Seraphim. It was the will of God that he should shine on our church horizon with heavenly glory, not before the first clap of thunder began to be heard, foreshadowing the subsequent great upheavals. At this time, another great chosen one of God, Fr. John of Kronstadt - this truly All-Russian shepherd and teacher - is also illuminated by the unfading light of the Resurrection of Christ. Like Elijah and Enoch before the Second Coming of Christ, they were sent into the world to strengthen the weakened Orthodox spirit in the Russian people, to convict them of numerous sins and to warn them from heavenly punishment if they do not repent. When the Russian people, in their bitterness, did not heed their preaching, then the Judgment of God was revealed over our Fatherland” (Metropolitan Anastasius. Vladimir Message from the Chairman of the Russian Synod of Bishops Abroad to the Foreign Russian Flock. B/m., 1938. pp. 11–12). Efremovsky Starocherkassky 3rd class convent was located on the banks of the Don River near the village of Starocherkasskaya, 25 versts south of Novocherkassk (region of the Don Army of the Cherkasy District). It was founded in 1837 at the house stone church in the name of the Most Holy Theotokos, in honor of her Donskaya icon, with donations from the Efremov family (Zverinsky V.V. About Orthodox monasteries in the Russian Empire. St. Petersburg, 2005 (reprint of the 1897 edition). P. 143). The monastery had a courtyard in Novocherkassk, and in 1891, on the initiative of the abbess of the Starocherkassk Efremov Monastery, Abbess Innocentia, a church was founded there in the name of the icon of the Mother of God “Joy of All Who Sorrow” in memory of the salvation of the Royal Family from death on the Kursk-Kharkov railway in 1888. The consecration of the church took place on December 12. 1893 by the Most Reverend Macarius (Mirolyubov). The celebration was attended by: Military Ataman of the Don Army, Prince N.I. Svyatopolk-Mirsky, Chief of the Military Staff, Lieutenant General A.D. Martynov, Cossack philanthropist, hereditary honorary citizen of Novocherkassk I.S. Koshkin, clergy and secular persons. Father John, who was in Rostov these days, was invited to the consecration, but was unable to attend; at two o’clock in the morning, when the train was passing through Novocherkassk, “the builder of the church, Abbess Innocentia, was honored to present Father John with an icon of the Mother of God of the Don, decorated with a golden embroidered robe with precious stones, the work of monastery needlewomen.” Father John conveyed good wishes to the new church and, “having accepted the altar cross presented to him from his admirers, he returned it as a blessing to those who honored his reverence’s train, the suffering sick and all citizens of the city of Novocherkassk, for transfer to the newly consecrated church” (Kirillov L. Starocherkassk Efremov Convent of the Don Diocese. Novocherkassk, 1897. P. 163–164). See: Present. volume. pp. 180–181. {Paragraph beginning “Very remarkable for Lord Seraphim...”. Editorial of the ABC of Faith.} Sections II and III were subsequently rearranged for technical reasons. See note. author on p. 126. {See Division II. Beginning paragraph: “Author’s note: For technical reasons...” Editorial staff of the ABC of Faith. } Members of the Johannite sect deified Father John. The Johannite movement was recognized as heretical first by the Missionary Congress in Kyiv (1908); then followed by the determination of the Holy Synod from December 4–11, 1908, the Metropolitan Society in Memory of Father John of Kronstadt, in which Y.V. Ilyashevich played a prominent role; in his printed organ, the magazine “Kronstadt Shepherd,” he also exposed Johannity. Thus, in the article “On measures against Johannite propaganda” it is reported that “the Johannites are recognized by the Holy Synod as a Khlyst sect, and by the way, the book-sellers of the Johannites in the Volyn province are imposing various Johannite brochures on the common people, which although bear the signature of the censor of the St. Petersburg Spiritual Committee, Archimandrite Alexander, but, as established by the inquiry, this the signature is false” (KP. 1912. No. 24. P. 422–423). about the Johannites, see also note. 43 {Footnote 417 text beginning: “For the sect of the Johannites, see.” Edition of the ABC of Faith.} and 107 to the 2nd volume. {Footnote 523 text beginning: “The missionary trip of Father John, which had...”. Editorial of the ABC of Faith.} “On October 19, 1909, on the day of the Angel of Father John, a new charitable Society was opened in St. Petersburg, dedicated to the blessed memory of the merciful and great man of prayer of the Russian land, Father John of Kronstadt. It was formed at the initiative of a small circle of people (among them were: the widow of Lieutenant General A.N. Prokope, Archpriest P.A. Mirtov, Priest I.N. Ornatsky, his wife Anna Semyonovna and some other persons), inspired by deep reverence for the deceased shepherd and a fiery desire to carry out his lofty behests in life.” The goal of the Society was “to provide material and spiritual assistance to those in need, if possible, in the same ways as were used by Fr. John" (Report, 1911. P. 1). It is known that the Ilyashevichs’ apartment was located not far from the Tauride Garden, at the address: Saperny Lane, 23. Documentary evidence remains of one of Father John’s visits to the Ilyashevich family in the form of a note made in Father’s hand: “General Ilyashevich. On the corner of Preobrazhenskaya and Saperny Lane. D. 23 sq. 3" (TsGIL SPb. f. 2219. Op. 1. D. 68. L. 243). About the Ilyashevich family, see also: Nast. ed. P. 566. {Paragraph beginning: “Ya.V. Ilyashevich was born in an intelligent St. Petersburg..." Editorial of the ABC of Faith.} The courtyard of the St. John the Theologian Leushinsky Monastery in St. Petersburg on Basseynaya Street (now Nekrasova Street) was built in 1893–1894. The consecration of the main church of the metochion took place on November 21, 1894, in concelebration with Father John. The first priest of the metochion was Father John of Ornatsky, a relative of Father. Prot. Nikolai Gronsky lived not far from Ya.V. Ilyashevich at the address: Saperny Lane, 13. This happened on March 1, 1926, when the passage to the tomb was walled up (see: St. John's Stavropegic Convent. History of the monastery. St. Petersburg, 1998. P. 358). See also note. 82 {Footnote 150 text beginning: “On the post-revolutionary fate of the Ioannovsky Monastery.” Editorial of the ABC of Faith.}. Daily newspaper published in Paris 1925–1940; in 1936 it was transformed into a weekly. The newspaper was conceived as a moderate-conservative, monarchical organ, uniting the forces of the Russian diaspora on the basis of the ideas of the White movement. It published I.A. Bunin, I.S. Shmelev, B. Zaitsev, A.V. Kartashev, I.A. Ilyin. We are talking about the Franco-Prussian War of 1870–1871, as a result of which the national unification of Germany took place under the auspices of the Prussian monarchy, and France lost its primacy in Europe. In September 1870, after the defeat at Sedan, Paris was besieged, and on February 28, 1871, a peace treaty was signed in Versailles, according to which Alsace and a significant part of Lorraine were torn away from France. This is what the First World War was called before the Second World War. Books dedicated to the life and works of Father John are listed by the author (see: Current edition, pp. 73–74 {Paragraph beginning: “I know the following books about Father John...” Editorial of the ABC of Faith.}). In pre-revolutionary Russia, a large number of books about Father were published - see, for example: Verkhovtseva V.T. Memories of Father John of Kronstadt and his spiritual daughter (Sergiev Posad, 1916); V.M. Two days in Kronstadt. From a student's diary (Sergiev Posad, 1902); Dukhonina E. How Fr. Put me on the path of salvation. John of Kronstadt. Diary of a Spiritual Daughter (St. Petersburg, 1907); Zhivotovsky S.V. To the north from the island. John of Kronstadt (St. Petersburg, 1903); Zybin A.A. John Ilyich Sergiev, archpriest, keymaster of the Kronstadt St. Andrew's Cathedral. Essay on life and activity (St. Petersburg, 1891); Levitsky P.P., prot. Archpriest John Ilyich Sergiev of Kronstadt (Pg., 1916); Conversations about. Archpriest John with the abbess of the St. John the Baptist Leushinsky first-class monastery, Abbess Taisia ​​(Pg., 1915), etc. See: Childhood of Father John of Kronstadt. St. Petersburg, 1913. P. 20. For the first time, this story of Father John about his childhood in a shorter version was published in the book: Zhivotov N.N. Father John Ilyich Sergiev of Kronstadt, Archpriest of St. Andrew's Cathedral. Biographical sketch. M., 1894. pp. 20–21. Father’s story was preceded by the following message from the author of the book: “Fr. John himself conveys several facts about the first years of his childhood. Here is the story of the venerable shepherd, recorded from his words by the author of this essay. I cannot vouch for the literal accuracy of the presentation, but I vouch for the fact that all the facts are presented here absolutely correctly” (Ibid. p. 19). See: Childhood of Father John of Kronstadt. St. Petersburg, 1913, pp. 20–22. P. 20. Father John's story about this dream has been repeatedly cited in biographical literature about him. See, for example, the book by Jerome. Mikhail (Semyonov) “Father John of Kronstadt”: “I saw a situation that had long been familiar to me. This was the inside of the same church that I saw in a dream 15 years ago with this newly made iconostasis, this dream was imprinted in my soul forever, leaving me with unearthly joy” (St. Petersburg, 1904 (reprint. M., 1995). P. 29). Wed: Prayer at the ordination of a priest or deacon. See: Prot. I.I. Sergiev (Kronstadt). Homily upon entry into pastoral ministry, into the first celebration of the Liturgy in Kronstadt St. Andrew's Cathedral and Sobr. Op. T. 3. pp. 331–334. About the existence of disciples of St. Seraphim is unknown, but the author of one of the biographies of Father John N.Ya. Bolshakov in his book “The Source of Living Water” reports that a certain student of St. Seraphim, “the pious elder Hieromonk Hilarion, who had enormous influence on the soul and heart of Paraskeva, expressed” to her “his will to go to Kronstadt, that in Kronstadt there is a great luminary of the Church of Christ, Father John, and that Paraskeva would serve with him” (The Source of Living Water. pp. 151–154). Father himself testified that it was Elder Paraskeva who convinced him to “turn to prayer to God for the healing of those who are sick and weakened in soul and body” (O. John of Kronstadt. Conversation with Sarapul shepherds // Memoirs of Samovids. P. 13). According to the testimony of a member of the Society in Memory of Father John of Kronstadt A.K. Kudryavtsev, “our late great prayer book himself said: “She showed me the path that I followed,” that is, the path of all-Russian and even world-wide fame” (TsGIL St. Petersburg f. 2216. Op. 1. D. 16. Ll. 1–2). See: Present. volume. P. 155 {Paragraph beginning: “You, brothers, are my fellow servants...” Editorial of the ABC of Faith} and notes. author to the II section {See. Division II. Beginning paragraph: “Author’s note: For technical reasons...” Editorial staff of the ABC of Faith. }. Wed: Rom.12:5; 1 Corinthians 12:27. Lines from a poem by A.N. Maykova "Who is he?" (Maykov A.N. Selected works. The poet's library. L., 1977 (Large series). P. 390). Foggy paintings - common in the 19th century. demonstration of images using a projection device (“magic lantern”). Using multiple lenses, the illustrations were projected onto clouds of smoke produced by the machines, creating the effect of a living, moving image. Retelling this story, Ilyashevich reveals the name of the shopkeeper, the history of whose relationship with Father John was conveyed by one of the first biographers of Father, but without mentioning the name of the merchant: “I will mention one fact that I personally verified and the characters of which are known to me. This is the story of a petty shopkeeper in Kronstadt...” (Zhivotov N.N. Father John of Kronstadt, Archpriest of St. Andrew’s Cathedral. M., 1894. P. 55). John 14:12–20, 23, 15:7, 16:13, 23 and ch. 17 and Mark 16:17–18. This refers to the book “Essay on the life of Father John Ilyich Sergiev, Archpriest of St. Andrew’s Cathedral in Kronstadt” (St. Petersburg, 1903), published by bookseller A.A. Kholmushin. It contains information about the charity of Father John. P. 43. Wed: Jer.2:13, 17:13; John 4:10, 7:38. This refers to “The Life of St. Basil the New and the vision of Gregory, his disciple, about the ordeal of St. Theodora.” Since 1948 - Lomonosov. On November 30, 1899, Easton visited Father John in Kronstadt and left a note in the book of honorary visitors about his deep impression “both from a personal meeting with Father John, and from the manifestation of his miraculous influence” (Central Bank. 1899. No. 49. Column 1765). For the full address, see: Source of Living Water. pp. 102–104. Manchuria (northern China) was occupied by Russian troops in 1900 due to the Boxer Rebellion. The time of the appearance of Russian troops in Northern China coincided with the increased interest of the Chinese population in Christianity. Thus, in 1904, in the “Addition to the Church Gazette”, with reference to the magazine “China’s Missions”, the following information was placed: “... All classes of society: peasants, artisans, merchants, scientists and the middle class - are equally subject to the influence of the gospel teaching, and if we correctly understand the messages of our missionaries, we are on the eve of a great spiritual awakening in China” (1904. No. 44. P. 1777). If in 1898 there were 458 Orthodox Chinese in China, then by 1909 their number increased to 1304 people. Petition for a special litany. Offering prayer: “Lord God Almighty... grant us grace to find grace before You... and let the Good Spirit of Your grace dwell in us, and on these Gifts that are presented, and on all Your people.” See: Prot. I.I. Sergiev (Kronstadt). Thoughts on the Church and Orthodox Worship // Collection. Op. T. 6. P. 171 of the first pagination. Troparion of Great Saturday, ch. 8th “Let all human flesh be silent...”, sung instead of the Cherubic song. See: Ibid. P. 98 of the first pagination. See: Ibid. P. 174 of the first pagination. P. 60. Russia provided assistance to Ethiopia in the fight against Italian colonization (1894–1896): “Russia’s moral support for Ethiopia - in the press and through diplomatic channels - was combined with the provision of military assistance. The Russian Red Cross detachment sent to Ethiopia during its stay in the country provided medical assistance to tens of thousands of Ethiopian patients. Strengthening Russian-Ethiopian ties at the end of the 19th century. led to the establishment in 1898 of diplomatic relations between both countries at the mission level" (Tsypkin G.V., Yagya V.S. History of Ethiopia in modern and modern times. M., 1989. P. 111). "Wonderful is the vision... with His Divine will." – See: Prot. I.I. Sergiev (Kronstadt). Thoughts on the Church and Orthodox Worship // Collection. Op. T. 6. pp. 346–347 first pagination. British Ambassador Sir O'Connor contributed to the popularization of Father John's book among his compatriots; He also attached great importance to the invitation of Father by the Imperial Family to Livadia in 1894 to the bedside of the dying Sovereign, which he wrote about in his letter: “It was very comforting for the Russian people that the unforgettable Guardian of the peace of the whole world in Bose, the late Emperor Alexander III, called to himself in the last days of his life the prayer book and comforter in sorrows and illnesses revered throughout Russia, Fr. John of Kronstadt" (Velichko M.S. Father John of Kronstadt and his judges. St. Petersburg, 1906. P. 6). In the 1st half of the 19th century. Direct cooperation began between the Russian Orthodox and Anglican churches. In 1840, Deacon of the Anglican Church William Palmer visited St. Petersburg and became acquainted with religious life in Russia. Upon returning to England, Palmer corresponded for 10 years with the Slavophile A.S. Khomyakov. In the 2nd half of the 19th century. The Anglican Church has revealed a clear desire for rapprochement with the Russian Orthodox Church. In 1866, the Russian Church was visited for the first time by a delegation of Anglicans representing the Eastern Church Association. The delegation was received in Moscow by Metropolitan. Filaret (Drozdov), who, however, spoke skeptically about the possibility of harmonizing Orthodox and Anglican dogmatics. After 1869, various concepts of union with the Orthodox Church appeared in the Anglican environment, which received a favorable assessment from the Patriarch of Constantinople (1882) and the Holy Synod (1884). On the other hand, in 1892, Protopresbyter I.L. Yanyshev published a study in German, “Is the doctrine of the Anglican Church really Orthodox-Catholic?”, where he proved the rather Protestant nature of Anglican dogmatic and canonical principles. Ultimately, attempts at union of the two churches were considered impracticable. (For more details, see: Orthodox Encyclopedia. T. 2. M., 2001. P. 311–322; Smolich I.K. History of the Russian Church. 1700–1917. Part 2. M., 1997. P. 368–375.) In 1896, for the coronation of Nicholas II, the Anglican Church sent its official representative in the person of the Bishop of Peterburg to Moscow, and in 1897, Archbishop of York William McLegen arrived in St. Petersburg, as well as one of the most convinced admirers of the Russian Church, V.I. Birkbeck. In response to these visits, Archbishop Anthony (Wadkovsky) traveled to celebrate the anniversary of the reign of Queen Victoria. Father John was familiar with representatives of the Anglican Church from the very first years of his ministry in Kronstadt. In his diaries, he more than once spoke critically about some features of the Anglican doctrine: “Lutherans and Anglicans! Why doesn’t the Mother of God enjoy due reverence and solemn veneration and worship among you? Why do the holy Angels and holy men of God not enjoy solemn reverence and bows?”: “Many Lutherans and Anglicans, not only in their homes, but also in their churches, do not have icons and consider it a sin to have them and worship them, through which they lose extremely much for faith and piety” (Prot. I.I. Sergiev (Kronstadt). My life in Christ. Part 2 // Collection. Op. T. 4–5. pp. 50–51, 188 second pagination). During the visit of representatives of the Anglican Church to Russia in 1897, Father John visited them at the hotel and for about an hour “had an extremely wonderful and interesting conversation” with the Archbishop of York “on the question of the comparative state of the poor classes in England and Russia in religious terms, especially in big cities” (RL. 1898. No. 6. pp. 94–95). Although he had some sympathy for the Anglican Church, Father John stood firmly on the dogmatic and canonical principles of the Orthodox faith and considered only their complete acceptance by the Anglicans to be the basis for the union of the two Churches. Professor at the University of Edinburgh, Doctor of Theology Alexander White, published in Edinburgh, Scotland, in 1898 the book “Father John, Priest of the Greek Church. An assessment of him with some characteristic passages from his mystical biography." An excerpt from it, which sets out the author’s point of view on religious giftedness, is given by Father John in the book “Thoughts of a Christian” (St. Petersburg, 1909, pp. 12–18). We are talking about V.I. Pertsova. This refers to the “Report of the Society in Memory of Father John of Kronstadt” for the first two years of activity of this Society, published in St. Petersburg in 1911. Subsequently, the Society annually published reports on its activities. See also note. 6. {Footnote 11 “October 19, 1909, on the day of the Angel of Father John...”. Editorial of the ABC of Faith.} We are talking about the book: Hieromonk Michael. Father John of Kronstadt. St. Petersburg, 1904 (reprint. M., 1995). Hab.2:4; Rom.1:17; Gal.3:11; Hebrews 10:38. Ex.20:12; Deut.5:16; Matthew 19:19. The two-story church post house on the corner of Andreevskaya and Posadskaya streets, in which Father John lived during his 53 years of service in Kronstadt, was built in the 2nd half of the 18th century. and acquired for the clergy in 1806. Now in part of the apartment there is a memorial museum (see: Priest Gennady Belovolov. Holy Apartment // Finding a Portrait. Holy Righteous John of Kronstadt. Catalog. M., 2001. pp. 47–55). These words are taken from a letter from M.M. Rodzianko dated December 29, 1927, which describes the same incident (Auth.). On November 15, 1902, Father John turned to Metropolitan Anthony (Vadkovsky) of St. Petersburg and Ladoga with a request to approve the status of an independent convent for the metochion of the Sursky Monastery in St. Petersburg, which he founded. He proposed, bearing in mind that “the main church in the monastery (Metochion) is dedicated to the 12 Apostles,” to allow the new monastery to be called the “St. Petersburg Convent of the 12 Apostles” (RGIA. F. 796. Op. 183. Item. 1986. L. 1–2). Metropolitan Anthony agreed to the establishment of a new monastery, but proposed to call it “Ioannovsky, in honor of St. John of Rylsky, the heavenly patron and prayer book of the founder of the monastery, Archpriest John Sergiev" (Ibid.). Father John greeted this proposal with joy and gratitude, and it was confirmed by the decision of the Holy Synod “No. 148 1902/3 December/January 11/15”. The St. Petersburg courtyard of the Leushinsky St. John the Baptist Convent was built on Basseynaya Street (modern address: Nekrasova St., 31). Abbess Taisiya (Solopova) was looking for land for a farmstead in October-December 1891. For a suitable place, she was asked for 8,000 rubles, which she did not have. The abbess turned to Father John for advice: “By 7 o’clock in the evening,” she recalls, “I went to the Baltic station, since at that hour Father John had the custom of returning from St. Petersburg to his place in Kronstadt, and I wanted to inform him about my find and accept the blessing to find funds to buy the place, if he approved of it. He not only approved the place, but said that God Himself had sent it to me, for my labors and sorrows for the benefit of the monastery. He gave me two kopecks as a blessing to start collecting, wishing that with his light hand these 20 kopecks. would have purchased “20 hundred”. So what? The next day, after celebrating the early Liturgy in the Kazan Cathedral, I went to my friend the merchant D.K. Kononov, who had long been aware of my search for the place and conveyed the result to him. He also greatly approved of the place and immediately gave me 2,000 rubles to purchase it. (20 hundred according to Father John). Then I started going to other benefactors I knew and within one week I collected about 6,000 rubles.” (Historical description of the first-class John the Baptist Leushinsky convent of the Cherepovets district. Edition 3, additional St. Petersburg, 1907. P. 110–111). The courtyard was founded in 1893 and was built according to the design of the architect N.N. Nikonova; it was a three-story building designed in the “Russian style,” on the third floor of which there was a two-altar church for 1,000 people. Its main chapel of the Apostle John the Theologian was consecrated on November 21, 1894 by Bishop Nikandr of Narva with the participation of Father John, and the side chapel was consecrated by the VMC. Barbarians - on December 11, 1894, consecrated by Archbishop Feognost of Novgorod and Staraya Rus (see: Death Diary, pp. 126–127). The first rector of the church was the young priest John of Ornatsky. The Lesna first-class Holy Mother of God Monastery was founded in 1885 in the Sedlec province near the district town of Bela in the village of Lesna with the blessing of Archbishop Leonty (Lebedinsky) of Kholm and Warsaw. The founder of the monastery was Countess Evgenia Borisovna Efimovskaya (in monasticism Ekaterina). Thanks to the patronage of the Emperor and donations from Father John, the monastery developed rapidly and soon became a center of education and charity in the Western Region. In 1899, Father John visited Lesna and blessed the sisters of the monastery for further service; Until the end of his life, Father corresponded with Abbess Catherine and the Lesnyanka sisters. In a letter to P.I. Porshneva dated January 24, 1904, Father John wrote about the Lesninsky monastery: “She was and is my pet; I always helped her” (T.I. Ornatskaya. Lesninsky Holy Mother of God Monastery // KP-2. See also Death Diary. pp. 110–111). The Sursky stone St. Nicholas Church was founded on July 8, 1888 and consecrated on June 27–29, 1891. The opening celebration of the parochial school in Sur took place on June 19, 1893. Then, caring for the well-being of his homeland, Father John turned to the Bishop of Arkhangelsk and Kholmogory Ioannikiy (Nadezhdin) with a request to found in village of Sure women's community. The community in the name of the holy Apostle and Evangelist John the Theologian was established by the decision of the Holy Synod on October 13/27, 1899. On June 20, 1900, during the visit of Father John to his homeland, the solemn consecration of the wooden monastery church in the name of St. John the Theologian. The stone church of the Sursky monastery was built only after the death of Father John - in 1915 (For more information about the construction of the church of Father John in his homeland, see: KP-1. pp. 46–142, 213). The Sursky monastery had two metochions: in St. Petersburg (see note 40 {Footnote 87 “On November 15, 1902, Father John converted.” Edition of the ABC of Faith.}) and in Arkhangelsk. The Arkhangelsk courtyard existed since 1902 and was originally a wooden two-story house with a chapel, cells and the office of Father John. In June 1906, Father John laid the foundation stone for the new stone building of the Sursky Metochion. Its consecration took place on October 19, 1907, without Father John, who was unable to come to the celebration due to illness. (KP-1. P. 142–165). By the beginning of 1907, the Leushinsky St. John the Baptist Convent had 5 churches (9 chapels) on the territory of the monastery, 2 churches in monasteries and 2 churches in farmsteads (Historical description of the first-class St. John the Baptist Convent of the Cherepovets district. Ed. 3, additional St. Petersburg, 1907. P. 118). Father John laid the foundation stone for the winter cathedral church in the name of the Life-Giving Trinity with a chapel in memory of St. Seraphim of Sarov. Leushinsky teacher's school was founded in 1884 with the blessing of Metropolitan. Isidora. Father John highly valued the activities of this school. Thus, in a letter dated June 11, 1903, he wrote to Abbess Taisia: “Courses for teachers in your Leushinsky monastery are manna from heaven for Russia; people like those from your school are needed now for Russia, in view of Tolstoyism, which is diligently spreading blasphemy against God, against the Church, against the Government, against the priesthood throughout Russia. I’ll say a few words when I was at the “courses”” (Sergiev I.I. Letters from Father Archpriest John to the abbess of the St. John the Baptist Leushinsky first-class monastery, Abbess Taisiya. St. Petersburg, 1909. pp. 62–63). Father John visited the courses in the summer of 1903 and gave a teaching word to the students, explaining the high task to which they were called and advising them not to succumb to the temptations of modern writers. He talked for a long time with future teachers about their private lives and took photographs with them and their leaders (Kotlin. 1903. July 18, No. 162). About Father John’s last visit to the Leushinsky Monastery, see: Death Diary. pp. 117–118. This refers to the Assumption Women's Skete of the St. Petersburg Ioannovsky Monastery, founded by Father John in 1903, donated to him by Senator V.P. Mordvinov estate of Vaulovo (see: Vaulovsky Assumption Skete. 1903–2003. M., 2003). On the revival of the Khopovsky Monastery after the arrival of the Russian clergy, historian A.B. Arsenyev writes: “The clergy evacuated from Crimea will provide assistance to the Serbian Church - they will compensate for its losses in clergy who died in wars; Russian priests were appointed temporary administrators and confessors in villages and took over neglected Orthodox parishes in Croatia. Russian monks will take over the empty monasteries. Several dozen monks arrived in Serbia from the famous Valaam Monastery, which in those years ended up in Finland. Not far from Novi Sad, in the Frushkogora monastery of Hopovo, a significant spiritual and educational center of the 17th–18th centuries, the Lesninsky monastery of the Holy Mother of God convent of the former Kholm-Warsaw diocese will be located. Led by Abbesses Ekaterina and Nina, more than 70 nuns arrived here from Bessarabia in the summer of 1920, saving the Miraculous Icon of Our Lady of Lesna and their lives. Contributing to the revival of Serbian female monasticism, 19 nuns of the Lesna monastery in October 1923 moved from Khopov to the restored old Kuvedzhin monastery" (Arsenyev AB. At the bend of the Danube. M., 1999. P. 33). The Smolny Institute included two educational institutions: the Educational Society of Noble Maidens (in common parlance it was called the Nikolaev half of the Smolny Institute), which accepted the daughters of hereditary nobles included in the 5th or 6th part of the noble genealogy book, and the Alexander School, also under the direction of the head of the society of noble maidens, which accepted the daughters of nobles included in the 1st, 2nd, 3rd and 4th parts of the noble book. The cipher is an insignia in the form of a carved monogram of the Empress, awarded to graduates of the institute (see: Lyadov VN. Historical sketch of the centenary life of the Imperial Educational Society for Noble Maidens and the St. Petersburg Alexander School. St. Petersburg, 1864). We are talking about a place of special veneration for believers - the grave of Blessed Xenia of St. Petersburg, the Holy Fool for Christ's sake, canonized by the Russian Orthodox Church at the Local Council in 1988. The veneration of the ascetic Ksenia Grigorievna Petrova, who after the death of her husband, a court singer, took upon herself the feat of foolishness under the name of her husband "Andrei Feodorovich", began even under her life. Accurate information about the time and circumstances of Ksenia’s death and burial has not been preserved. It is known, however, that already in the 20s. XIX century her grave attracted many pilgrims. Since the dirt from the grave was constantly being removed by admirers, the grave was surrounded by a fence, to which a mug was attached to collect donations for the construction of the chapel. In the 1830s. a small chapel was built from the plinth stone. In 1894, when the number of visitors to the grave of the servant of God Xenia increased significantly, a glass gallery was added to the chapel on the western side. In the fall of 1901, according to the project of A.A. Vseslavin began construction of a new chapel building in the Russian style, which was completed in October 1902. From 90. Since 1889, the issue of eradicating public drunkenness was urgently raised by the Chief Prosecutor of the Holy Synod, member of the State Council K.P. Pobedonostsev, who recognized that the fight (mainly of the clergy) “against the vice of drunkenness can only be completely successful when both legislation and society come to its aid” (From the report of the Chief Prosecutor of the Holy Synod for 1889). After this, within three years (1889–1891), “205 temperance societies appeared in the country; and by 1890–1900. their number is close to 900 (according to official data).” The St. Petersburg Alexander Nevsky Temperance Society was created by Father Alexander Rozhdestvensky (1872–1905) in the parish of the Resurrection Church near the Warsaw Station; its opening took place on September 19, 1898 (Addition to TsV. 1899. No. 40. P. 1632–1634). O. Alexander Rozhdestvensky, whose spiritual mentor was Archpriest. philosopher Ornatsky, annually published up to three hundred thousand copies of public folk books, including those written by himself (“Victims of drunkenness”, “Beware of the first glass”, “It’s time to come to your senses”, “Conversation of an old and young teetotaler”), and also edited four religious and moral magazines (“Christian’s Rest”, “News of the St. Petersburg Diocese”, “Sober life", "Sunday Blagovest"). For more details, see: And there is only one warrior in the field. The people's mourner, the apostle of sobriety, Father Alexander Rozhdestvensky. St. Petersburg, 2005. Father John was awarded the Order of St. Anne 3, 2 and 1 degrees, respectively, in 1878, 1883 and 1896; St. Vladimir 4, 3 degrees in 1887 and 1891; made mitred archpriest in 1899; appointed member of the Holy Synod in 1907 The translation activity of Bishop Macarius was an outstanding contribution to the work of Altai missionary work. Having mastered the language of the local inhabitants at the beginning of his ministry, he brought his knowledge of it to perfection. He printed the Liturgy of St. in the Altai dialect. John Chrysostom, the Sacred History of the New Testament, the Sunday Gospels, the Sequence of the Hours and Figurative, the sequence of Holy Baptism, catechetical teachings for those preparing for Holy Baptism, etc. “Most of these books were again translated by Fr. Macarius, and only a few were translated before him, and they were revised and corrected by him, and the transcription of the Altai writing was finally established. In any case, he was responsible for the printing of the first books in the Altai language" (Kharlampovich K.V. Eminence Macarius (Nevsky), Kazan, 1905). Together with Mikhail Chevalkov (Altai, baptized, died as an archpriest), Bishop Macarius compiled the Altai alphabet in 1868. He also translated the entire Four Gospels and the All-Night Vigil into the Altai language. Singing at the All-Night Vigil and Liturgy, Study Book of Hours, Breviary with additions, Rule for those preparing for Holy Communion, Complete service book with parallel Slavic text. Ilyashevich cites from memory and very briefly the story that was outlined by the Bishop in more detail in a letter to Father John of Ornatsky, who was collecting evidence of Father’s posthumous help: “It is fitting to keep the Tsar’s secret, but to proclaim the works of the Lord. About six months have already passed since the day on which the Lord showed His mercy to me sinners through the prayers of the ever-memorable Fr. John, Shepherd of Kronstadt." Then the bishop talks about a skin disease that tormented him for 5 years, which gradually took over his entire body and “was especially disturbing at night; I had to get up at midnight, take off the bandages, wash off the old ointment; apply and bandage again. This continued until December 20, 1913. On this day, as the day of the death of the blessed memory of Fr. John, I was invited to serve the Liturgy at the Ioannovsky Monastery, where the body of the shepherd was buried. After the Liturgy, according to custom, a memorial service was served in the crypt where the tomb of the deceased is located. From that day my liberation from a painful illness began. No usual medications were consumed throughout the day and evening. The night passed peacefully, without the help of ointments. Next day too. By nightfall, although the usual drugs had been prepared, they were no longer needed. Then it became clear to me that a miracle of God’s mercy was happening to me, through the prayers of one who, during his lifetime, was glorified for the miraculous power of prayers. From December 20, 1913 until this day, I have not taken any medicine against the illness that beset me, from which I got rid of through the prayers of the ever-memorable Fr. John. This I believe and confess for the glory of God, wondrous in His saints. Macarius, Metropolitan of Moscow. June 28, 1914" (Miraculous manifestations of God's wondrous mercy and gracious help through the prayers of the ever-memorable Father John of Kronstadt. Issue 4. Pgr., 1917. P. 44). This refers to the appeal of the Archbishop of Tomsk Macarius (Nevsky) to the “Orthodox Russian people”, published in the “Addition to the Church Gazette” for 1908. It said, in particular: “The imaginary populists promise to establish peace in the country, but create unrest in it... They promise to establish order, but introduce disorder, presenting an obstacle to the divinely established power to perform her duties ensuring order. And when there is no power or labor, then life in the country will stop. Will we then have to do the same as our ancestors once did, who sent ambassadors to the Varangians to ask them to be their leaders, saying: “Our land is great, but there is no order in it: come and rule over us.” But something worse than this could happen. The Varangians themselves will come to us uninvited, as the Mongols once came, and, taking advantage of civil strife, they will take possession of our country and will establish order in it in their own way. May God save us from this!..” (Addition to TsV. 1908. No. 9. pp. 407–409). Father Vasily Vasilyevich Shustin, a participant in the White movement, met Fr. John (Shakhovsky) (later archbishop), who highly appreciated his memories of Father John of Kronstadt. “In Bila Tserkva there was also a modest semi-home Pastoral School for Russian elderly people who aspired to the priesthood,” he wrote. – Pastoral vacancies in Serbian parishes were then opened in significant numbers. Among the students of the Pastoral Courses there was a person close to Father John of Kronstadt and the Optina elders, Vasily Shustin, a former St. Petersburg technology student. From him I found a valuable manuscript of his memoirs about these Russian righteous people and published it. Shustin accepted the priesthood, was a shepherd in Algeria and died in Cannes” (Faith and Reliability. P. 31). Father Vasily Shustin’s book “Records of Memories of Father John of Kronstadt and the Optina Elders” was published in 1929 in Bila Tserkva (Serbia); republished in 1991 in Moscow. In his book publishing activities, Rev. John (Shakhovskoy) paid special attention to Father John of Kronstadt, because he was convinced of his holiness. He made a lot of efforts in glorifying Father John in the Church Abroad and believed that “one of the signs of the liberation of the church in the USSR would be the canonization of the righteous Fr. John of Kronstadt and other righteous people" (Bishop John of San Francisco. The Russian Church in the USSR. New York, 1956. P. 10). The story of Father Barsanuphius himself to Father V. Shustin (Auth.). I hope that this book will to some extent satisfy those interested in Father John (Auth.). Which led to serious life complications (Auth.). The authority of this story is reinforced by the fact that Father John was very close to the Burachkov family, as evidenced by letters from members of this family. P.S. Burachok was the chairman of the Council of St. Andrew's Parish Trustees and was involved in the publication of the works of Father John. In a letter dated December 21. 1885, he asks for blessings for such a publication: “I submit for your permission, my wondrous prolific Father (with your permission), my following thoughts regarding the creation of your teachings. Do not refuse me, your sinful and unworthy spiritual son, to tell me your difficult life for detailed writing. Excerpts from it should be placed in the preface to one of the issues. Or do you recognize a different order? Do not refuse to notify as soon as possible in order to produce as soon as possible for censorship. I kiss your blessing right hand and dare to ask for your daily holy prayers, so that the Lord and the Lady themselves will bless you to enlighten me, the dark, humble one, to soon accomplish the salvation of many sinful souls, hungry and thirsty for the word of God” (TsGIA St. Petersburg f. 2219. Op. 1. D. 6. L. 7-7v). Describing his conversation with Rev. Seraphim Sarovsky, N.A. Motovilov testified: “And when I looked into his face after these words, I was attacked by even greater awe. Imagine in the middle of the sun, in the most brilliant brightness of its midday rays, the face of a man talking to you. You, for example, see the movement of his lips and eyes, a change in the very outlines of his face, you feel that someone is holding you by the shoulders with his hand, but you do not see not only his hands, but neither yourself, nor himself, but only one dazzling light, stretching several fathoms around, the light...” (Conversation of St. Seraphim of Sarov with N.A. Motovilov “On the purpose of Christian life” // Notes of N.A. Motovilov, servants Mother of God and St. Seraphim. M., 2005. P. 212). It is not established who we are talking about. In the early 1900s. Together with Father John, Archpriest served in St. Andrew's Cathedral in Kronstadt. A.P. Popov, priest P. I. Vinogradov, priest. N.V. Petrovsky (In No. 33 of the St. Petersburg Diocesan Gazette (P. 142) for the first time a photograph of the clergy of the Cathedral, unknown to this day, dating back to the 1900s, was placed). Rumors that Father John converted to Catholicism spread during Father John's lifetime. Thus, on January 23, 1906, Father wrote to Bishop Eulogius (Georgievsky) of Kholm and Lublin: “Catholic priests and Catholic Poles are slandering me that I have converted from Orthodoxy to the Catholic faith; and they embarrassed many, many Orthodox Christians with their blatant lies” (Warsaw Diocesan Leaflet. 1906. March 16, No. 6. P. 54). To expose this slander, in April 1906, Father John made a special trip to Vitebsk. In a word delivered at the Liturgy in the Peter and Paul Cathedral in Vitebsk, Father John said: “Living and serving as a priest in Kronstadt for the 51st year now, I have recently received many letters from the western Polish region, especially the Grodno and Vilna provinces, written, so to speak, with tears of blood, with bitter complaints about Catholic priests and their henchmen of lay Catholics, persecuting Orthodox peasants from them and forcing them by all sorts of violent measures to convert to Catholicism, and the priests, without any twinge of conscience, slandered me that I had converted to the Catholic faith. And the Tsar himself allegedly became a Catholic and ordered everyone to accept the Catholic faith. Is this the spirit of Christ? (Kotlin. 1906. April 16, No. 85). See: Matthew 23:8–10, 21:42; Eph.1:10, 22, 4:15, 5:23; Col.1:18, 2:10. See: Present. ed. T. 2. P. 516 {subtitle “Addition to Chapter 30 of the first volume.” Editorial of the ABC of Faith}. See: Prot. AI. Sergiev (Kronstadt). Thoughts on the Church and Orthodox Worship // Collection. Op. T. 6. P. 346 of the first pagination. A book of teachings by Father John, published in 1905 by the “Society for the Propagation of Religious and Moral Education in the Spirit of the Orthodox Church.” P. 346 (Auth.). See: Ibid. pp. 348–349 of the first pagination. From 107–108. {Chapter 33. Testimony of the father himself... Editorial of the ABC of Faith.} A book of teachings by Father John, published in 1905 by the “Society for the Propagation of Religious and Moral Education in the Spirit of the Orthodox Church,” p. 348 (Auth.). The first part of the book “My Life in Christ” began with the following appeal from Father John to the readers: “I do not preface my publication with a preface: let it speak for itself. Everything contained in it is nothing other than the grace-filled illumination of the soul, which I received from the All-Enlightening Spirit of God in moments of deep attention and self-examination, especially during prayer. Whenever I could, I wrote down my blessed thoughts and feelings, and books have now been compiled from these notes over many years. The content of the books is very varied, as readers will see. Let them judge the contents of my publication. The spiritual one strives for everything, but he himself strives for nothing (1 Cor. 2:15)" (Prototype I.I. Sergiev (Kronstadt). My life in Christ. Preface // Collected works. Vol. 4-5). This refers to the manifesto of October 17, 1905 “On the improvement of the State order”, the first paragraph of which read: “Grant to the population the unshakable foundations of civil freedom on the basis of actual inviolability of the individual, freedom of conscience, speech, assembly and unions” (Complete code of laws of the Russian Empire. T. XXV. Dept. I. St. Petersburg, 1908. P. 754). The press of that time contains many responses about the abuse of freedom of conscience: “But at the present time, for many, is not this freedom equivalent to self-will, with the right to resist not only human, but also Divine laws? But such freedom is slavery, and of the most shameful kind. Only one thing makes a person truly free – this is freedom in Christ” (P.D. On Christian Freedom // TsV. 1905. No. 52. P. 2287). Father John also spoke out on this topic: in a conversation about the speech of Chief Prosecutor P.P. Izvolsky at the Missionary Congress, Father said that “he was delighted mainly by that part of the chief prosecutor’s speech in which it was stated: let everyone know that freedom of conscience was not given for violence against Orthodoxy!” (I. Preobrazhensky. Review of Father John of Kronstadt about one of the speeches of P.P. Izvolsky // Addition to TsV. 1909. No. 8. P. 392). Father John called Leo Tolstoy “Antichrist,” referring to the writer’s later religious views, set forth in the following works: “Confession” (1878–1881), “Critique of Dogmatic Theology” (1880), “A Brief Exposition of the Gospel” (1881), “What is My Faith?” (1884), “Response to the resolution of the Synod of February 20–22 and to the letters I received on this matter” (1901) and “Appeal to the clergy” (1902). Father John wrote more than once about the anti-Christian and anti-church position of L.N. Tolstoy: “...the devil distorts and corrupts the Word of God through his adept in Russia, Count Leo Tolstoy...” (From the diary of Archpriest I.I. Sergiev (Kronstadt) for 1895 // St. Petersburg Spiritual Bulletin. 1899. No. 22. P. 253): “Oh, Christ God, how long will Leo Tolstoy be to mock You and Your Church? He is carried away into the beauty and destruction of half the world. O forerunner of the Antichrist! (From the diary of Father John of Kronstadt in denouncing the false teaching of Count L. Tolstoy. St. Petersburg, 1910. P. 5). See also: Death Diary. pp. 132–135. Fanatic - fanatic; a person committed to fanaticism - a false, stubborn belief, with hatred of people of different opinions and intolerance (V. Dal. Explanatory Dictionary of the Living Great Russian Language). About the enormous role of Father John in the spiritual formation of M.K. Prudnikov, a naval officer, then an Orthodox priest, is evidenced by numerous letters from the latter to Father, stored in the Historical Archive of St. Petersburg. The eldership of Father Mikhail was especially noticeable after the revolution, during the persecution of the Church: “A stern face, framed by gray hair and a beard, stern, burning eyes,” wrote about Fr. Mikhail nun Veronica (Kotlyarevskaya). – In the first years of the revolution, when all ordinary people were forced to do hard work, Fr. Mikhail was also working somewhere unloading boards. A heavy beam fell on him. Since then, he could hardly walk, was often ill and rarely left the house. Clear, cool mind, some severity in handling. Sometimes ruthless and demanding of himself and others - these are his distinctive features. He widely spread the glory and veneration of the Icon of the Sovereign Mother of God in the city. Michael fought with more than one “living” church. In St. Petersburg there were many, especially among young people, small communities of a purely sectarian nature. All of them were alien to the Orthodox Church and established their own cult and understanding of religious truths. Under the influence of Fr. Michael, many of them returned to the bosom of the Church. Before his death, he was ill for a short time. His death was peaceful and quiet. They buried him in his beloved Sergius Hermitage. Many pilgrims flocked to the cemetery to these graves. When the monastery was dispersed and the military unit occupied all its premises, visitors were no longer allowed to his grave in the cemetery” (Memoirs of a nun. pp. 33–34). The closeness of Mikhail Prudnikov to Father John even when he was a naval officer is confirmed by materials from the St. Petersburg Historical Archive, where many letters from Mikhail Prudnikov to Father are stored; Thus, in a letter dated January 12, 1897, he asks for the blessing of Father John for the construction of an orphanage on Vasilievsky Island (TsGIL St. Petersburg. F. 2219. Op. 1. D. 39. L. 13). Ilyashevich’s statement about the Metropolitan’s hatred of Father John requires significant correction. The long history of the relationship between Father and Bishop is replete with episodes when the Metropolitan supported the initiatives of Father John, for example, in relation to the Ioannovsky Monastery. However, at the beginning of the 20th century, during the era of political unrest, the disagreement of Father John was caused by the liberal church and social position of the metropolitan, which was reflected in the following diary entry of Father: “Lord, take away M. Anthony, I. Ianitcheva and other unfaithful people! Send us strong in faith and piety” (Death Diary, p. 70). As for the bishop’s aforementioned prohibitions on serving prayer services, it seems necessary to take into account his desire not to give rise to anti-church talk in the “left-wing” press. This visit is described in the book: Archpastors with the sick Father John of Kronstadt. St. Petersburg, 1908. Metropolitan Vladimir (Bogoyavlensky) occupied the Moscow See from February 21, 1898. During 1898–1907. Father John visited Moscow more than 80 times, but neither in the periodical press nor in Father’s letters there were any mentions of his meetings with Metropolitan. Vladimir. Perhaps it was the rarity and randomness of these meetings that prompted Met. Vladimir to ask Father John for forgiveness for his lack of “spiritual attention.” The laying of the foundation stone for the Naval Cathedral in Kronstadt took place on May 8, 1903. Father served with Protopresbyter Alexander Zhelobovsky during the laying of the new church building. The mentioned prediction of Father John came true. In August 1908, four months before his death, he visited the construction of the cathedral and sent a telegram to Emperor Nicholas II in which he wrote: “Your Majesty! Although I am sick, I was deeply interested in the Naval Cathedral in Kronstadt, which was being built according to your initiative, I, with the help of people, visited it, examined its interior from an elevated position and was surprised by its beauty, size, architecture, courage and high artistic taste of the architect and his assistant” (Kotlin. 1908. August 29, No. 196). By the time Father John visited, the cathedral building was already ready: the walls and dome were erected, the windows were glazed, temporary doors were installed, and electricity was installed. However, the interior finishing work took another 5 years. The consecration of the cathedral took place on June 10, 1913 (Isakova E.V. Shkarovsky M.V. Churches of Kronstadt. St. Petersburg, 2004. P. 163–164, 168). This priest was Father John of Ornatsky. We are talking about the book: The death and burial of Father John of Kronstadt. An eyewitness account. Funeral speech of Archpriest F. Ornatsky. Reviews from the press about Father John. Poems dedicated to the memory of Father John. St. Petersburg, 1909. For a detailed description of the burial of Father John, see: Memoirs of Samovids. pp. 620–669. All the icons of the tomb were painted by the artist F.K. Platonov. The donor for the construction of the church-tomb was the daughter of a wealthy merchant A.Ya., who wished to remain anonymous. Lezhoeva, who from 1907 became a nun of the monastery, and in 1911 was tonsured into the mantle with the name of John, later the treasurer of the monastery. Father John Albov, an active member of the society in memory of Father John of Kronstadt, was personally acquainted with Father John. In a speech given on February 2, 1912 at a solemn meeting of the society in memory of Father John of Kronstadt in the hall of the house of the Chief Prosecutor of the Holy Synod, he recalled: “How quick and responsive Fr. John in the matter of material assistance, I had to experience personally. In the early days of my pastoral ministry I had a large temperance brotherhood. And it was necessary to build a room for Sunday meetings of sober people - a room where sober people could come on holidays for conversations, readings, interviews with the priest, where they could offer a glass of tea, sing prayers in common singing, where they could set up Sunday classes, a library, a hospital and other institutions at the church. But we didn’t have a penny of money in the brotherhood; all the members were poor and indigent. I asked for a sheet from the chairman of the Society in which I served, and went to see a kind man. He advised to go to Kronstadt to see Fr. John, promised to give three times more than Fr. John By morning I was in Kronstadt. I arrived at St. Andrew's Cathedral before Matins began. Stand at the altar. Matins ended. Fr. came. John. Having let him pray, I approach him and state my request in a nutshell. Father John takes the sheet and writes: "God will bless the good deed. I sacrifice one hundred rubles. St. I. Sergiev." And, having treated me kindly, he immediately took out a hundred-ruble note from his side pocket and handed it to me. Happy with the successful outcome of the matter, I returned to St. Petersburg and, without even stopping home, I went to the kind man who sent me to Father, and immediately received 300 rubles from him. With a light hand Fr. John, within one month, we collected more than 3,000 rubles, and the next month we solemnly founded a house-barracks - the first church house of sobriety on the Vyborg side” (KP. 1912. No. 7. P. 125). Bishop Micah knew Father since 1872, “when he was a naval officer”; he often attended his services. Already in the word “Towards the death of the father of Archpriest I.I. Sergiev” he expressed confidence in the holiness of the deceased: “It’s somehow incomprehensible to me... during his life he had such boldness before God that his prayer was always heard, and after his death we ask with tears for the repose of his soul. It’s unlikely that anyone doubts that the Lord accepted his soul and that the boldness that he had during his life has worsened now” (Bishop Micah (Alekseev). Towards the death of his father, Archpriest I.I. Sergiev // Holy Right. John of Kronstadt in the memoirs of samovidtsy. M., 1998. P. 74–75). The issue of establishing a pastoral school named after Father John of Kronstadt in Arkhangelsk was discussed on January 25 and February 6, 1909 in a meeting of the city clergy chaired by the Right Reverend Micah (Alekseev). At this meeting, “the establishment of a pastoral school, especially associated with the name of Father John of Kronstadt, was recognized as highly desirable. But this school, by general recognition of the meeting, should be structured and co-organized somewhat differently, compared to the same school in Zhitomir-Volynsky.” It was assumed that the school would have a missionary orientation. The approximate estimate for the construction of a stone building for the school was 65–70 thousand rubles. (Arkhangelsk EV. 1909. No. 5. Neof. pp. 147–149). The proposals of the meeting of the city clergy were transferred to the Holy Synod, but the project ultimately remained unimplemented. The miracles that took place at the tomb of Father John were recorded by the priest of the Ioannovsky Monastery, Father John of Ornatsky (for more information about his activities, see the book: “Remember your mentors.” Holy Right Father John of Kronstadt in the works of Archpriest John of Ornatsky (in print)). Some of the miracles were published in books published at the monastery under the title “Miraculous phenomena of God’s wondrous mercy and gracious help through the prayers of the ever-memorable Father John of Kronstadt.” See also publications: Miracles of God in our days. St. Petersburg, 1913; Miraculous healings through the prayers of Fr. John of Kronstadt in recent years. Pgr., 1915. Father John knew Prince A.A. Shirinsky-Shikhmatov long before the prince became chief prosecutor of the Holy Synod: on February 3, 1899, Father spent time on his estate (in the village of Berezki not far from the Zarechye station of the Nikolaevskaya railway), where he served the Liturgy, and then received people in the prince’s house - primarily the sick and students of parish schools, and talked with priests. (O. Prilezhaev P., priest. Joyful day (On the occasion of the meeting of Father John of Kronstadt) // Novgorod EV. 1899. April 15, No. 8. P. 546–551). Monk writes in his memoirs about the post-revolutionary fate of the Ioannovsky Monastery and the tomb of Father Ioann. Veronica (Kotlyarevskaya), a former actress who left Russia during World War II and died in 1950 in America: “In the first weeks of my conversion, I ended up in a convent on Karpovka, founded by Fr. John of Kronstadt. Here, in the monastery, in the basement church, his tomb was located. We prayed for a long time, kneeling next to the marble slab. Then we went up to the nuns' cells. It was felt that they would not be able to stay in the monastery for long. Some of the nuns of the Ioannovsky Monastery left the monastery when their abbess temporarily leaned towards the side of the “living” church. This error was short-lived. She soon returned to the fold of the Orthodox Church. But many harshly condemned her for this. A person of deep inner life, she did not know how to understand the church affairs of that time. But Father, oh. John of Kronstadt could not have made a mistake, and he was not mistaken, putting her at the head of the monastery. Quiet, thoughtful, silent, humble, a great prayer book - she never tried to achieve obedience with an imperious shout or strict action. The best nuns understood and appreciated her. Shortly before her death, she visited a small community of sisters of the Ioannovsky Monastery, who settled not far from the church and chapel with the icon of the Mother of God “Joy of All Who Sorrow” at the Glass Factory. The sisters felt her presence as a big bright holiday. If I'm not mistaken, this was in 1927–1928. She also already lived in a private apartment. A few days later she sent the holy fool Misha to say that she felt bad. And 2 days later she was gone. Some time later, the Lavra Elder schema-monk Seraphim had a dream: three abbess were coming to him - the founder of Diveyevo, Mother Alexandra, the Shamordino abbess, and the recently deceased abbess of the Ioannovsky Monastery, Mother Angelina. They talked with him and said that it was good for them, that they were comforted together in the heavenly abodes, they blessed him, passed on the blessing to his spiritual children and disappeared. Soon after the death of the abbess, the Ioannovsky Monastery was finally closed. At first they planned to dig up Fr. John and move it to the Smolensk cemetery. Crowds of people gathered on the appointed day at the monastery on Karpovka and at the cemetery, but the funeral did not take place. This happened several times. A rumor spread among the people that the coffin could not be removed from the ground. No matter how much they dug, he went deeper into the ground. The authorities announced that the soil was swampy. One thing is clear: the remains of Father Fr. John was not left at his chosen resting place. The basement church with his tomb was walled up, and the monastery was occupied by a military unit” (Memoirs of a nun. pp. 12, 15–16). See also: St. John's Stavropegic Convent. History of the monastery. St. Petersburg, 1998. pp. 133–146, 162–165; Bertash A.V. The fate of the burial of the holy righteous John of Kronstadt // KP-2. The text of the famous prayer of Father John “Lord! Your name is Love...” see: Prot. I.I. Sergiev (Kronstadt). My life in Christ. Part 2 // Collection. Op. T. 4–5. P. 239 second pagination; The source of the opening passage has not been identified. See: Father John of Kronstadt. Thoughts on the Church and Orthodox Worship // Collection. Op. T.6. P. 6 of the first pagination. See: Ibid. P. 8 of the first pagination. See: Ibid. P. 18 of the first pagination. See: Ibid. P. 26 of the first pagination. See: Ibid. P. 30 of the first pagination. Mark 14:36; Rom.8:15; Gal.4:6. See: Ibid. P. 35 of the first pagination. See: Ibid. P. 37 of the first pagination. See: Ibid. P. 38 of the first pagination. Ikos 10th, Akathist to the Most Holy Theotokos. See: Ibid. pp. 38–40 of the first pagination. Anaphora (Eucharistic Prayer) of St. John Chrysostom. See: Ibid. pp. 40–41 of the first pagination. See: Ibid. pp. 41–42 of the first pagination. See: Ibid. P. 42 of the first pagination. See: Ibid. P. 43 of the first pagination. See: Ibid. pp. 43–44 of the first pagination. See: Ibid. P. 44 of the first pagination. See: Ibid. P. 66 of the first pagination. See: Ibid. P. 34 of the first pagination. See: Ibid. pp. 44–45 of the first pagination. Prayer of the third hour “Master, God, Father Almighty...”. See: Ibid. P. 45 of the first pagination. See: Ibid. pp. 45–46 of the first pagination. Compare: Prayer “Sovereign Lord Jesus Christ...”, from the follow-up to Holy Communion. See: Ibid. P. 49 of the first pagination. See: Ibid. P. 51 of the first pagination. See: Ibid. P. 52 of the first pagination. See: Ibid. pp. 53–54 of the first pagination. P. 135. See: Ibid. P. 56 of the first pagination. See: Ibid. P. 78 of the first pagination. See: Ibid. pp. 84–85 of the first pagination. See: Ibid. P. 85 of the first pagination. See: Ibid. P. 88 of the first pagination. See: Ibid. P. 91 of the first pagination. See: Prayer of adoration “Lord, Most Merciful...”, from the litia of the all-night vigil. See: Ibid. P. 96 of the first pagination. See: Ibid. P. 95 of the first pagination. See: Prot. I.I. Sergiev (Kronstadt). Homily for the Day of the Council of St. Archangel Michael and other Ethereal forces // New Words, 1902, pp. 114–115. See: Prot. I.I. Sergiev (Kronstadt). Thoughts on the Church and Orthodox Worship // Collection. Op. T. 6. P. 77 first pagination. See: Ibid. pp. 75–77 of the first pagination. See: Prot. I.I. Sergiev (Kronstadt). My life in Christ. Part 2 // Collection. Op. T. 4–5. P. 32 of the second pagination. See: Present. volume. P. 81. {Paragraph beginning: “Nun of the Lesninsky Monastery...” Editorial of the ABC of Faith. } Compare: Irmos of the 4th canto, canon for Holy Communion, ch. 2. See: Prot. I.I. Sergiev (Kronstadt). Thoughts on the Church and Orthodox Worship // Collection. Op. T. 6. pp. 60–61 first pagination. Compare: Chorus to the opening psalm, from the sequence of Vespers. See: Sermon on Great Friday, March 26, 1904 // Kotlin. 1904. March 27, No. 10. P. 154. “The conversation of Father John of Kronstadt with the pastors on June 21, 1904 in the city of Sarapul” was published under the signature “Active” in the Novgorod Diocesan Gazette (1904. August 15, No. 16, pp. 1095–1102). Then the same text appeared in the “Addition to the Church Gazette” (1904. September 25, No. 39. pp. 1518–1522 with the signature “Archimandrite Andrey”) and in the “Vyatka Diocesan Gazette” (1904. Oct. 1, no. 19. pp. 1116–1125 with the same signature “Doer”). In a new edition, corrected and supplemented personally by Father John, the conversation appeared in the Ekaterinburg Diocesan Gazette (1904. December 1, No. 23, pp. 655–676). According to Father John, P.I. Kovrigina “spent almost her entire life so piously and so fruitfully that her death really became a consolation for her, a sleep of repose from her labors...” (Prototype I.I. Sergiev (Kronstadt). Word spoken at the burial of the girl Paraskeva Ivanovna Kovrigina, September 27, 1886. And Collected works. T. 3. S. 467–468). Father John's anti-Tolstoy sermon was a broad, multifaceted phenomenon and included both appeals to believers from the pulpit and printed materials - open letters, excerpts from diaries (see about this above, note 66{Footnote 129 “Father John called Leo Tolstoy...” Editorial of the ABC of Faith.}). The constant motif of Father John’s anti-Tolstoy sermon is the destructive nature of Tolstoy’s teaching: “But a tree is known by its fruits. Look what Tolstoy’s teaching gave rise to in many Russians: unbridled minds, hearts and wills, licentiousness of morals, severance of marriage and sacred bonds, epicurean enjoyment of life, unbelief and godlessness of many, worship of one’s own reason, self-delusion, demonic pride and suicide” (Prot. I.I. Sergiev (Kronstadt). Against gr. L.N. Tolstoy, other heretics and sectarians of our time and schismatics. St. Petersburg, 1902. P. 14). The circumstances of Tolstoy’s excommunication from the Church are set out in the Resolution of the Holy Synod of February 20–23, 1901, where the following is said about the writer’s preaching activities: “In his writings and letters, scattered in large numbers by him and his disciples all over the world, especially within our dear Fatherland, he preaches with the zeal of a fanatic the overthrow of all the dogmas of the Orthodox Church and the very essence of the Christian faith: rejects the personal Living God, glorified in the Holy Trinity. The Creator and Provider of the universe, denies the Lord Jesus Christ - the God-man, Redeemer and Savior of the world, who suffered for the sake of us, people, rejects all the sacraments of the Church and the grace-filled action of the Holy Spirit in them and, swearing at the most sacred objects of faith of the Orthodox people, did not shudder to mock the greatest of the Sacraments - the Holy Eucharist" (L.N. Tolstoy: Pro et contra. St. Petersburg, 2000. P. 346). For more details see: prof. THEM. Andreev. The excommunication of Leo Tolstoy from the Orthodox Church // Essays on the history of Russian literature of the 19th century (a brief summary of some lectures given at the Holy Trinity Theological Seminary). Jordanville, 1968, pp. 264–277). In the 1st volume of the three-volume (not four-volume) work “Lessons and Examples of Christian Faith, Hope and Love” (M., 1890) prot. G.M. Dyachenko (priest of the Moscow Trifonov Church) collected patristic evidence that before death a person’s spiritual vision opens, and vicious people then see evil spirits, while pious people see the opposite. (Op. cit. pp. 232–234). This refers to the book: Yarmonkin V.V. Letters of an Idealist (St. Petersburg, 1902), in which parts 10–12 (letters) are dedicated to L.N. Tolstoy. Written in the form of an appeal to Tolstoy, these polemical articles by Yarmonkin contain many quotes from the writer’s later religious and moralistic works: “Jewish and Christian Church teachings You call the faith by which all the peoples of the 19th century live an outrage. You call it a fraud. Your religion of reason has brought you to the point where you declared that “Christ called himself the Son of God because he was illegitimate and did not know the real Father.” One of my acquaintances, who deeply despises your attempts at “teaching,” brought me your novel “Resurrection,” in its foreign edition, and showed me those pages, of course, missed by censorship, in which you literally mock the church service and the Sacrament of Communion. What justification can there be for a person who holds the banner of “non-resistance to evil” with one hand, and with the other publishes his works abroad, i.e. “resists evil” (since undoubtedly you consider censorship evil) and mocks the religious feelings of others? (Op. cit. pp. 300–304). In addition to these articles, Yarmonkin more than once turned to the works of the late Tolstoy. Thus, in the article “The Tragicomedy of Our Life” Yarmonkin reproached Tolstoy for “propaganda of extreme materialism” (“Russian Banner”. 1909. November 25, No. 265). A wide panorama of different motivations for the rejection of this decision of the Holy Synod is given in the book by G.I. Petrov “The Excommunication of L. Tolstoy from the Church” (M., 1978), which contains excerpts from a summary of the results of the inspection compiled by the police department. For example, in a letter from the Adjutant General, Mr. N.P. Ignatiev’s act of excommunication is interpreted as a tactically wrong step: “No, this public statement of the Synod is hardly timely, and in the eyes of frivolous and misguided people it will only increase, perhaps, the importance of Tolstoy and hostility to the structure of the Orthodox Church.” In a letter to a certain N.P. Agapeva took note of the following lines: “No one could have imagined such a comedy as the official excommunication of L. Tolstoy from the church. They disgraced Russia to the whole world, this is Pobedonostsev’s personal revenge for the fact that Tolstoy ridiculed him in “Resurrection”” (Op. cit. pp. 48–49). In 1917, the island of Valaam went to Finland, and after the Soviet-Finnish war of 1940 it was returned to Russia. The monk Vsevolod (Filipyev) writes about the spiritual influence of the Valaam monks: “Some of them in the 20s. were expelled from the monastery, others during the same years were forcibly taken to the USSR, others remained in the monastery, courageously enduring all the oppression and attacks. But wherever the Old Calendar monks found themselves and, after many years, the Valaam exiles, when signing the letter, after their name they certainly made a postscript: Valaamite. The Valaam exiles brought good fruits in the field of Holy Orthodoxy. Solitary monks, simpletons for the most part, torn from the quiet life of Valaam, they took upon themselves the feat of missionary service. Many of them, falling into the mid-20s. to Serbia, Macedonia, Bulgaria, Slovakia, France, and later to America and Africa, they became confessors and mentors for thousands of Russian refugees. Another important merit of the Valaam monks is their participation in the revival of Slavic monasticism. After all, the monastic tradition among the South Slavic peoples was practically lost. The situation with clergy was even worse. It almost completely disappeared, since during the Turkish yoke the church authorities allowed Communion without confession due to the fact that the Turks often tortured priests and extorted the secret of confession from them. The Serbian patriarchs Demetrius and then Barnabas sought to revive Orthodoxy in Serbia in its entirety. For this purpose, they invited Russian exiles to Serbia: bishops, priests, monastics. They sheltered Metropolitan Anthony (Khrapovitsky) in Sremski Karlovtsy, and the latter invited the exiled Valaam Old Calendarists to Serbia” (Vsevolod (Filipev), monk. Svyatorusskoe revelation to the world. Jordanville, 2000. pp. 82–83). Troparion to the Most Holy Theotokos, before the Icon of Her Kazan, ch. 4th. “After the declaration of independence of Poland, Warsaw Cathedral was subjected to barbaric destruction. In 1921, the 70-meter bell tower of the cathedral was dismantled, and in 1924–1926. and the entire cathedral, and in its place a monument to Prince Poniatowski and the Institute for Propaganda of Art appeared, which in turn were destroyed by the fire of World War II” (see: Ilyinskaya T.B. Cathedral in the name of St. Alexander Nevsky in Warsaw // KP-2). This refers to the one compiled by L.N. Tolstoy’s collection of four gospels entitled “A Brief Summary of the Gospel” (1881). See: Prot. I.I. Sergiev (Kronstadt). Word on the name day of the most pious Sovereign Emperor Nikolai Alexandrovich, December 6, 1900 // Collection. Op. T. 7. pp. 102–103 fifth pagination. See: Father John of Kronstadt. Homily on the Day of the Exaltation of the Honorable and Life-Giving Cross of the Lord, September 14 // New Words, 1902, p. 92. We are talking about the one that appeared at the end of the 19th century. tendencies to portray Jesus Christ, ignoring his Divine-human nature. Particularly heated controversy was caused by N. Ge’s painting “What is Truth?”, which was exhibited at the XVIII Traveling Exhibition, which opened in St. Petersburg on February 11. 1890 On March 7, the picture was removed by decision of Emperor Alexander III, to whom the day before, on February 6, K.P. Pobedonostsev sent the following letter: “I cannot help but report to Your Imperial Majesty about the general indignation that is being aroused by Ge’s painting “What is Truth?” exhibited at the traveling exhibition? The artist precisely had in mind to desecrate the image of Christ the God-man and Savior” (Ge N.N. Letters, articles, criticism, memoirs of contemporaries. M., 1978. pp. 345–346). The gospel paintings of V.D. were perceived similarly. Polenov: they, according to a contemporary, “interpret the life of Christ in a completely different way than to answer the question posed with the confession of the Apostle Peter: “You are the Christ, the Son of the Living God”; their artistic response, when translated into words, sounds like a statement of rationalism so unrelated to the art: “You are a sage who has known the truth.” (Remezov L.V. The Life of Christ in the interpretation of a modern Russian artist. For the exhibition of paintings by academician V.D. Polenov “From the Life of Christ.” Sergiev Posad, 1915. P. 30). See: Prot. I.I. Sergiev (Kronstadt). Word on Great Friday // New Words, 1902, pp. 36–37. Wed: Troparion to the Circumcision of the Lord, ch. 1st. We are talking about S.Yu. Witte - author of the Manifesto of October 17. 1905; participant in the signing of the Treaty of Portsmouth, which was unfavorable for Russia, which ended the Russo-Japanese War of 1904–1905, according to which Manchuria, the Kuril Islands, and the southern part of Sakhalin were ceded to Japan. See: Prot. N.N. Sergiev (Kronstadt). Word on the day of the accession to the All-Russian ancestral throne of the most pious Sovereign Emperor Nikolai Alexandrovich // New words and teachings, 1907–1908. pp. 34–35. See: Homily on the day of the transfer of the relics of blessings. led book Alexander Nevsky, who was in 1724 under Emperor Peter I from Vladimir to St. Petersburg // Ibid. P. 21. – See: Sermon on the Day of Remembrance of St. the glorious, all-praised Apostle Andrew the First-Called // Ibid. P. 43. See: Word on the day of the glorious Nativity according to the flesh of the Lord God and our Savior Jesus Christ // Ibid. P. 52. See: Sermon on the day of the glorious Nativity of Christ according to the flesh of the Lord God and our Savior Jesus Christ // Ibid. pp. 51–52. On the night of June 12-13, 1918, near Perm in the Motovilikha area, Grand Duke Mikhail Alexandrovich was shot. On the night of July 17-18, 1918, near Alapaevsk (Verkhotursky district of Perm province), the Grand Dukes Sergei Mikhailovich, Ivan Konstantinovich, Konstantin Konstantinovich, Igor Konstantinovich and Grand Duchess Elizaveta Feodorovna were thrown into a mine. Emperor Nicholas II, Empress Alexandra Feodorovna, their daughters Tatiana, Maria, Olga, Anastasia, and Tsarevich Alexei were shot on July 17, 1918 in Yekaterinburg. See: Prot. I.I. Sergiev (Kronstadt). Word for the Birthday of His Majesty the Emperor Nikolai Alexandrovich, May 6 // New Words, 1902, p. 47. This probably refers to the Word in the 3rd week of Lent, spoken in 1907, which says: “The mystery of lawlessness is already in action (even in the time of the apostles), only it will not be completed until the one who is now holding back (the Autocrat, whose removal is sought by the famous public) is taken from the environment - and then the lawless one will be revealed...” (New Terrible Words, 1906–1907. P. 15.) This was published in 1909 in the book “Living Spike”, p. 28. See: Living ear from the spiritual field of Father John of Kronstadt. Extracts from the diary for 1907–1908. St. Petersburg, 1909. P. 28. See: Word spoken on May 6, 1907 “The kingdoms of the earth waver and fall from unbelief and lawlessness” // New terrible words. 1906–1907 P. 43. Word on the day of the sacred anointing and crowning of the Most Pious, Autocratic Great Sovereign Emperor Nikolai Alexandrovich // Ibid. P. 64. After the Russo-Japanese War, during which the Russian Pacific Fleet was defeated, maritime disasters in Russia continued. Thus, on May 16, 1904, the first Russian combat submarine “Dolphin” suffered an accident; On March 18, 1906, the destroyer “No. 119” ran aground near Libau; in April 1906, a collision occurred in the port of Kronstadt between the destroyers “Modvizhny” and “No. 220”; in May 1906, the Borgo transport received a hole in the underwater part after running into an anchor. Not only Father John was concerned about the state of the Russian fleet. In 1906, the “League for Fleet Renewal” was created, whose program document stated: “People who care about maritime affairs noticed with great alarm that things were going wrong in the fleet and that the situation in merchant shipping was also not improving, and therefore any overseas rival could freely rule the Russian seas” (Kronstadt Bulletin. 1906. May 26. No. 62). Father John, who served in Kronstadt all his life, knew and took the fate of the Russian fleet to heart, as evidenced by his letters and diary entries: “Now it has been ordered to allocate one hundred million for the construction of such shells; but there are no capable officers, and most importantly, no desire for work, patriotism or religion is expected in future sailors, and future sea monsters will again be doomed to extermination. - Gentlemen, excuse me, but listen to an outsider who cares about the fleet. First prepare officers who love Russia and God and are devoted with all their hearts to the cause, as in Germany and England” (Death Diary, p. 56). See: Homily on the Glorious Ascension of Our Lord Jesus Christ // New Terrible Words, 1906–1907. pp. 78–79. Word on the day of remembrance and celebration of the sacred anointing and crowning of the Most Pious Sovereign Emperor Nikolai Alexandrovich on May 14, 1907 // Ibid. P. 41. 1908 edition “New Words”, p. 5. See: Prot. I.I. Sergiev (Kronstadt). Word for the birthday of the Most Pious Empress Alexandra Feodorovna // New words and teachings, 1907–1908. pp. 6–7. The magazine was published monthly in Belgrade by the Kuban and Terek offices under the same cover as the magazine “Volnaya Kuban” in 1923–1939. The editor and publisher of the magazines was Major General, Chief of the Kuban Campaign Staff in exile M.V. Solomakhin (1888–1945?). The nun of the Leushinsky Monastery in St. Petersburg, Ekaterina (Prudnikova), was one of the addressees of Father John, as evidenced by the lines of her letter to Father: “Your valuable and highly significant words about leaving the monastery sank deeply into my soul, and although in your last letter you bless me to endure and remain in the monastery, this did not lift my fallen spirit; It seemed to me that you made the final decision to leave and now I am suffering mentally, not knowing what to do?..” - Quote. according to the publication of T.I. Ornatskaya “Letters to Father John to Abbess Catherine, sisters, priest Vladimir Seybuk and the organizer of the metochion of the Lesninsky Monastery near Warsaw M.F. Bogdanov" // KP-2. In 1914, announcing the publication of the third edition of the book “The Life of His Eminence Anthony, Archbishop of Voronezh and Zadonsk,” the rector of the Voronezh Seminary, Archimandrite. Seraphim wrote about “the high veneration of this Saint, which has especially begun to manifest itself among believers mainly in the Voronezh province in recent times” and about his “heavenly intercession for sinners before God” (Voronezh EV. 1914. No. 37. P. 12). In the “Voronezh Diocesan Gazette” there was a column “According to the prayers of Archbishop Anthony (Smirnitsky),” which cited testimonies of people who were healed after turning to Archbishop Anthony with prayer (No. 20. P. 563–564; No. 42. P. 1153–1154; No. 46. P. 1180–1183). In 1914, construction of a tomb was underway on the site of the archbishop's grave and the crypt in which the saint rested was opened. The crypt served as a place of national veneration, but information about the work of the commission to examine the relics did not appear in the church press. Veneration to Rev. Anthony of Voronezh led to the emergence of a significant movement for his canonization in the early years of the 20th century. But due to well-known historical circumstances, after 1917 a decision on this issue could not be made; since May 2003, the Church has recognized the veneration of St. Anthony (Smirnitsky) as a locally revered saint. There are some inaccuracies in the story of Bishop Seraphim. Yes, Archimandrite. Anthony (Khrapovitsky) was not the rector of the seminary, but of the Moscow Theological Academy. The source of the second inaccuracy is Metropolitan himself. Anthony, in whose memory two events apparently came together: the death and burial of Metropolitan. Leonty (Lebedinsky), which took place on August 1–4, 1893, and the visit of the Moscow Theological Academy by Father John of Kronstadt, which took place two years later, on January 17–18, 1895. The participation of Archimandrite is documented. Anthony, rector of the MDA, in the burial of Metropolitan. Leonty (Moscow Gazette. 1893. 4 Aug. No. 212; 5 Aug. No. 213) and the visit of Father John to the apartment of the rector of the Academy (see: Sokolov V. Visit to the Moscow Theological Academy by Father John of Kronstadt. // Separate reprint from the magazine “Theological Bulletin”. 1895. No. 2. P. 1–30). The same story about miraculous healing was recorded by Archbishop Nikon (Rklitsky), who compiled the biography of Anthony (Khrapovitsky) (see: The Spiritual Image of the Holy Rights, Archpriest John of Kronstadt the Wonderworker. New York, 1965, pp. 53–54). The Metropolitan himself publicly said the same thing in his conversation in Belgrade (Auth.). We are talking about the death of Metropolitan. Leonty (Lebedinsky). See note. 161 {Footnote 306 “In the story of Lord Seraphim there are...”. Editorial of the ABC of Faith.}. State-owned - consisting of state, i.e. state, content. The information published by Sursky is not confirmed by Russian sources. The imprisonment of Patriarch Tikhon lasted from May 1922 to June 25, 1923: at first the Patriarch was under house arrest in the Trinity Compound, and after his capture by the renovationists - in the former treasury chambers of the Donskoy Monastery, from where at the beginning of 1923 the prisoner was transferred to the GPU prison on Lubyanka, where he stayed for 38 days before returning to house arrest in Donskoy monastery At this time, Rev. Ilya Gumilevsky continued to serve in Moscow, in the church at the Lazarevskoye cemetery. Gumilevsky was arrested on December 20, 1928 and sentenced to exile in Siberia. In 1831, returning from exile, he settled in Moscow. “For many years (about 30 years), under the tutelage and at the expense of one of his faithful spiritual daughters - a scientist-chemist - Ilya Vasilyevich lived in one of the houses on Afanasyevsky Lane in the very center of Moscow, practically without going anywhere” (Golubtsov S. Moscow Theological Academy at the beginning of the 20th century. Professorship and employees. Basic biographical information. M., 1999. P. 38–39). Grand total; essence; essentially (lat.) “Living Church” is one of the main groups of the renovationist schism, created in 1922; collapsed after the Great Patriotic War. In emigration, the background of the renovation movement was widely known; Thus, priest Mikhail Polsky, in an autobiographical narrative, spoke about his imprisonment in Moscow in 1923: “Relying on renovationism, the authorities persecuted the Orthodox, and in order to free themselves from prison, it was necessary to announce their transition to renovationism” (Priest Mikhail. The situation of the Church in Soviet Russia. Essay on a priest who fled from Russia. Jerusalem, 1931. P. 12). On May 8, 1923, the Soviet government was presented with a memorandum from the British government, drawn up by Foreign Minister J.N. Curzon, which, in particular, contained a demand to stop the persecution of believers (for the text of the note, see: Documents of Foreign Policy of the USSR. T. 6. M., 1962. P. 288–302). A witness to those events, who managed to emigrate from the USSR in 1927, talks about the significant impact of this note, which contributed, in particular, to the release of Patriarch Tikhon from prison: “And so, at the beginning of the summer of 1923, a rumor spread throughout Moscow and spread throughout the city that a note from Curzon had been received with an urgent demand to release the Patriarch. The authorities were clearly excited about something. They organized large demonstrations in Moscow, mainly of workers who walked through the streets and Red Square, and during the march, raising their fists in the air, shouting to the beat of the music: “Slap the lords in the face.” An effigy of Lord Curzon, dressed in a tailcoat and top hat, was transported throughout Moscow, hanged on a huge gallows mounted on a truck. But still, at that time they were still afraid for their power, afraid of the intervention of foreign states. And so, in June 1923, Izvestia published a message about the release of His Holiness Patriarch Tikhon from prison. My sister and I saw a lot ourselves, and we heard many details from the subdeacons of His Holiness the Patriarch - Vasily Sheptsov and Victor Krepkogorsky. Believing Moscow, church Moscow rejoiced. The renovationists became quiet, and the parishes, together with the clergy, again began to abandon renovationism" (Zinaida Krivoshapka. Letter to the editor // Orthodox Russia. Jordanville. 1960. No. 14. P. 10) Father John arrived in Kazan on July 6, 1894. From the very moment of its establishment on August 15, 1891, the Pukhtitsa monastery enjoyed the attention and care of Father John. He was present at the grand opening of the community, consecrated the monastery Trinity Church (1895), and helped in the construction of a new stone church at the Pyukhtitsa Monastery in Revel (1900). The archives of the Pukhtitsa Monastery preserved extensive correspondence between Father John and the abbess and sisters of the monastery. We are talking about Abbess Varvara (Blokhina Elizaveta Dmitrievna), who led the monastery in 1888–1897. Father John knew the archbishop. Riga and Mitavsky Arseny (Bryantsev) even before his trips to Pyukhtitsa: On August 27, 1896, Father served with the archbishop at the Liturgy in the church of the officer rifle school in Oranienbaum. Present at the celebration were: Chief Prosecutor of the Holy Synod K.P. Pobedonostsev, head of the rifle school, Lieutenant General Roediger, and others (Moskovskie Vedomosti. 1896. No. 237. August 29). After the revolution, from February 1919 to August 1940, the Pukhtitsa Assumption Convent was located on the territory of the Republic of Estonia. See: KP–2. From 193. This event is described by Archbishop (later Metropolitan) Nestor (Anisimov) in his memoirs (see: Metropolitan Nestor (Anisimov). My memoirs. // Memoirs of self-witnesses. pp. 439–447). Ilyashevich was personally acquainted with Bishop Nestor, who in 1933–1934, as Archbishop of Harbin, traveled throughout Yugoslavia. In his book “Essays on Yugoslavia: Impressions of a Traveler” (Harbin, 1935), Bishop Nestor described his visits to Belgrade and other cities of Serbia, as well as monasteries, meetings with Metropolitan Anthony (Khrapovitsky) and Patriarch Varnava of Serbia in Sremski Karlovci, the social, church and cultural life of the Russian emigration. Father John stayed in Vyatka from June 16 to 18, 1904. newspaper founded by the abbot of the monastery, St. Job of Pochaevsky in the Carpathians by Archimandrite Vitaly (Maksimenko). Published in the village of Ladomirovo in 1928–1944. With the departure of Archimandrite Vitaly in the USA, the administrator of the newspaper (already published under the name “Orthodox Carpathian Rus”) became Abbot Seraphim (Ivanov), a graduate of Moscow University, a soldier of the Volunteer Army, and an Athonite tonsure. Of the secular writers, B. Zaitsev, I.S. were published in the newspaper. Shmelev (essay “Old Valaam”, essays from the book “The Summer of the Lord”). His impressions from visiting the publishing house “Orthodox Rus'” I.S. Shmelev outlined it in the essay “Ascetics.” Since 1947, “Orthodox Rus'” was transformed into a magazine and began to be published in Jordanville (USA). In No. 24 for 1951, the memoirs of the poet Sergei Bekhteev (1879–1954) “Two miracles of John of Kronstadt” were published. On December 3 and 4, 1901, Father John served the all-night vigil and Liturgy at the St. John the Theological Church of the Leushinsky Metochion on the occasion of the patronal feast - St. VMC. Barbarians (Prot. I.I. Sergiev (Kronstadt). Homily on the day of the Great Martyr Barbara, December 4, 1901 // Collected works. T. 7. pp. 98–102 of the sixth pagination). At the Liturgy he was co-served by Father John of Ornatsky, Father Eugene of Jerusalem, hieromonk of the Nikiforovsky metochion Father Feofan, priest of the Sursky metochion Father Vladimir Torbaev and three deacons (Kotlin. 1901. December 6, No. 275). The Varvarinsky courtyard received its name from the side chapel, consecrated in honor of the Military Medical Center. Barbarians December 11, 1894 Many stories from Sursky's book testify to the veneration of Father John of Kronstadt as a holy venerable. On the one hand, he was seen as an exemplary shepherd, who was compared with St. John Chrysostom and Gregory the Theologian, on the other hand, parallels were constantly drawn between Father John and St. Seraphim of Sarov and the Optina elders. The fact that the line of veneration of Father John as a saint has become quite widespread is evidenced, for example, by a chapter from the book “philosophical abysses” by the Serbian saint Justin (Popovich), which says: “In modern times, the Russian soul has received its most perfect paradise in the person of the Venerable Father John of Kronstadt. Undoubtedly, it became a paradise for the tormented Russian soul. How? So that with his evangelical deeds he infused the Lord Christ into himself, and with Him all of heaven and all the bliss of heaven. The truth has been confirmed: every gospel virtue affirms a piece of heaven in the human soul; and when everything comes together in man, then paradise is created there in its entirety, with all its eternal perfections. Where are the gospel virtues so alive, so effective, so immortal, as in the Christ-Bearers? Therefore they are the paradise of Christ on earth. And one more thing: what is heaven? Nothing other than the realized Gospel, the experienced and felt Gospel. Moreover, heaven is the Lord Christ felt by man in the fullness of His Theanthropic personality. Like the apostolic experience: It is no longer I who live, but Christ who lives in me (Gal. 2:20). And Christ lives in man through His divine-human virtues. These virtues gradually penetrate the soul and relentlessly push sin, evil, death and the devil out of it, and transfer power to goodness, love, truth, immortality and God.” (Reverend Justia (Popovich). About the paradise of the Russian soul // KP-2). Father John stayed in Rostov-on-Don from December 10 to 13, 1893 (see: Father John Sergiev (Kronstadt) and his stay in Rostov-on-Don. Rostov-on-Don, 1893. pp. 1–29). That is, in the form of the letter “p”: “peace” is the name of the letter “p” in the Slavic alphabet. The fact that the Baryatinsky princes repeatedly resorted to the help of Father John is evidenced by the letter from KN addressed to Father. K. Svyatopolk-Mirsky, in which she asks for prayers for her husband’s sick niece - Prince. Olga Dmitrievna Baryatinskaya, born. Princess Svyatopolk-Mirskaya and “the aunt of that Princess Baryatinskaya, whom you so miraculously cured several years ago” (TsGIA St. Petersburg. F. 2219. Op. 1. D. 26. L. 18–18a vol.). Wed: John 14:13, 14; Matthew 24:35, 5:18. For more information about the cross donated by Father John to the newly consecrated church of the Efremov Starocherkassky Convent in Novocherkassk, see note. 4. {Footnote 7 “Efremovsky Starocherkassky 3rd class convent.” Editorial of the ABC of Faith.} To bully (who, how) French. – treat, treat someone (as...). The Bartoshevich family took an active part in the church and social life of Russian Belgrade. The children of Ksenia Nikolaevna were members of the St. Seraphim Brotherhood, which included future famous church figures Archbishop John (Maximovich), Bishop Cyprian (Kern) and Bishop Cassian (Bezobrazov). Two of Ksenia Nikolaevna’s sons in the future became hierarchs of the Russian Orthodox Church Abroad: Archbishop Anthony (Andrei Yuryevich Bartoshevich; 1910–1993) and Bishop Leonty (Lev Yuryevich Bartoshevich; 1914–1956). Archbishop Anthony, whose tonsure took place in 1941 in the Milkovo Monastery (Serbia), was also a famous icon painter (he painted an Orthodox church in Lyon). “For the formation of the pastoral image of Fr. Barsanuphius was positively influenced by his personal acquaintance with rights. Father John of Kronstadt and confessor Patriarch Tikhon" (Vsevolod (Filipyev), monk. Holy Russian revelation to the world. Jordanville, 2000. P. 109). The fate of the manuscript could not be determined. In the “Life” of Nicholas the Wonderworker, placed in the “Four Menaions” of St. Demetrius of Rostov, borrowed with abbreviations from the legends of Simeon Metaphrastus, this story is dated to the reign of Emperor Leontius (697–698), during which the patriarchal see was occupied by Patriarch Callinicus I of Constantinople (694–706). Archbishop Feofan (Bystrov) personally met Father John during his years of study at the St. Petersburg Theological Academy. Subsequently, he repeatedly celebrated Divine Liturgies with Father and even took part in the funeral of the great shepherd. In his stories, Bishop Theophan especially liked to recall the case of the amazing foresight of Father John, which took place in the early 1900s. At that time, Vladyka was an inspector of the Academy. On the eve of the Liturgy in one of the churches of the capital, where there was a patronal feast day, he had an urgent job: to submit a written report to the metropolitan. Bishop Theophan said: “In the evening and all night I wrote an emergency report, and for this reason I did not have to rest. When I finished my work, it was already morning, I had to go to the church. And there, among other clergy, Father John concelebrated with me. Mass ended, the clergy took communion at the altar. At a convenient moment, during communion, Father John came up to me and congratulated me on receiving the Holy Mysteries. And then he looked at me especially carefully and, shaking his head, said: “Oh, how difficult it is to write all night, and then, without rest at all, go straight to the church and perform the Divine Liturgy... Help, God help you and strengthen you!” You can imagine how gratifying it was to hear such words from such a person. I suddenly felt that all my fatigue instantly disappeared at these words... Yes, Father John of Kronstadt was a great righteous man.” (Betts R., Marchenko V. Confessor of the royal family. St. Theophan of Poltava, new Recluse (1873–1940). M., 1996. pp. 26–28). We are talking about Archbishop Sergius (Stragorodsky), who occupied the Finnish see from 10/6/1905 to 08/10/1917. What happened in the Ioannovsky Monastery was then published by Archpriest Ornatsky in the magazine “Kronstadt Shepherd” (Auth.). Patriarch Tikhon moved his pulpit to the Cathedral of Christ the Savior after the destruction of the churches of the Moscow Kremlin in January 1918. It has not yet been possible to document the decision of the Patriarch to canonize Father John, but it is known that both Father Alexander Khotovitsky and Patriarch Tikhon (Belavin) personally knew and revered Father John. Father Alexander in 1900 turned to Father John for help in collecting donations for the construction of the first Russian church in New York. Father John blessed the fundraiser and donated 200 rubles. and personally gifted Father Alexander: “Having returned to the House of Diligence, I saw in my room a beautiful silk cassock, down, with gold buttons: it was Father John who ordered, it turns out, to dress me warmer so as not to catch a cold on the way. Such kindness and caring for a stranger, such as he showed thousands of each year! I keep this cassock like a shrine to this hour” (The Source of Living Water. pp. 651–654). Father John communicated with the future Patriarch Tikhon in the summer of 1908 in Rybinsk and Vaulovo. On July 28, Yaroslavl Archbishop Tikhon (Belavin) visited Father John at the Vaulovsky monastery. “Father John received the bishop and, after a long conversation, during which both of them sat next to each other. Father stood up and, turning to Vladyka, said: “Now, Vladyka, you sit in my place, and I’ll go and rest,” and he left. Vladyka Tikhon did not sit in the place of Father John. But the All-Russian shepherd and prayer book Father John, foreseeing the future of Bishop Tikhon, predicted to him that he would lead the people to salvation along the same path of life in Christ that he, Father John, walked himself and led others” (Addition to TsV. 1918. No. 23–24. P. 707). See: Prot. AI. Sergiev (Kronstadt). My life in Christ. Part I // Collection. Op. T. 4–5. P. 189 of the first pagination. Father John of Kronstadt was glorified by the Council of Bishops of the Church Abroad on October 19 / November 1, 1964 - on the day of memory of St. John of Rila, whose name was borne by Father John. In 1990, Father John of Kronstadt was glorified as a saint at the Local Council of the Russian Orthodox Church. “The great look of God from the ancient years over our land, gloriously accomplished, is now clearly visible,” recorded in the Acts of the Consecrated Council of June 8, 1990, “for the ascetic, intercessor and intercessor for his children, the good shepherd, the righteous John of Kronstadt, miracle worker, life, works, exploits and deeds, has shone in the Russian Church. the miracles of which the Consecrated Council, having examined, unanimously determines: to canonize this righteous father John among the saints of the entire Russian Orthodox Church...” At present, in the church Divine services of the Orthodox Church, the akathist and service to the holy righteous father John of Kronstadt, written by Metropolitan John (Snychev) and approved by the Holy Synod in 1991, are used. g. There are other akathists to St. rights, to Father John of Kronstadt, recommended for private reading. See present. ed. T. 2. pp. 531–542. {Heading “Chapter 76. The experience of the Akathist...” and further. Editorial of the ABC of Faith } This probably refers to the frigate steamer "Olaf", which served in the Baltic Fleet in 1852–1892. Superintendent - among Lutherans: a clergyman who is at the head of a church district. At the end of the first volume, Sursky inserted material that was not related to the topic of the book, which is why a deletion has been made here in the present edition. Kunstdruckpapier – high quality printed paper (German). Since the late 1880s. In Russia, “chromolithographed popular print portraits” of Father John began to appear, based on the famous photographs of Father. In these portraits, Father John was depicted in the iconographic tradition, emphasizing the importance, majesty and generalization of the image (For more details, see: OR Khromov. Iconography of the Holy Father John of Kronstadt // Finding a Portrait. Historical and Documentary Exhibition. Catalog. M., 2001. pp. 27–36). Of the picturesque portraits of Father, a portrait by the artist M.V. is known. Bryansky (1891), a portrait by an unknown artist from the museum-apartment of Father John in Kronstadt (late 19th century), etc. Which of these portraits Sursky had is unknown.