Chita diocese. © Chita and Krasnokamensk Eparchy
Dioceses. Diocesan City - Chita . The ruling bishop is Bishop Evstafiy (Evdokimov).
Before 1727 Transbaikalia was part of the Siberian and Tobolsk diocese, then - in Irkutsk and Nerchinsk. As an independent Trans-Baikal and Nerchinsk diocese was formed by decree of Emperor Alexander III
March 12, 1894 in the territory Transbaikal region with the episcopal see in Chita. Georgy (Orlov), who was placed as Bishop of Selenginsky, was appointed the first bishop. Until October 9, 1894, management and court were carried out by him through the spiritual board, later through the spiritual consistory, which consisted of 3 people. At the beginning of the XX century. there were already more than 20 deans here, one of them was in charge of monasteries. The diocese included the Selenginsky vicariate, created in 1861-62 to guide Transbaikal Spiritual Mission , from 1880 transferred to Chita. In 1898, Bishop George was replaced at the Transbaikal episcopal see by Nikodim (Preobrazhensky), and in the same year Bishop Nikodim was elevated to the rank of bishop of primary Altai Spiritual Mission Archimandrite Methodius (Gerasimov), who led the diocese until 1912. Under Bishop Methodius, a significant number of churches were erected, including the Alexander Nevsky Cathedral. So, at the time of the establishment of the diocese, there were over 200 churches, 300 chapels and prayer houses, 4 monasteries: 3 male ( Posolsky Spaso-Preobrazhensky , Selenginsky Holy Trinity, Chikoysky John the Baptist) and 1 female (Chitinsky Bogoroditsky); by 1909 the number of churches had reached 376. Schools of the department of the Orthodox confession were created. In 1909 there were 235 of them (a missionary school at the bishop's house, 37 literacy schools, and 197 parish schools). Worked in Chita religious school, diocesan women's school and theological seminary. At the same time, the diocese had 3 almshouses for the maintenance of the elderly and 1 hospital. There was a diocesan guardianship "for the poor of the clergy" and the Chita Church Brotherhood. There were 2 candle factories at the monasteries. The number of monasteries gradually grew, in 1921 there were already 6 of them. Among them are 3 women's ones: Chita Bogoroditsky, Posolsky Spaso-Preobrazhensky (since 1900), Mysovsky Uspensky; and 3 men's: Selenginsky Holy Trinity, Staroselenginsky Spaso-Preobrazhensky and Chikoy St. John the Baptist deserts.
The Trans-Baikal and Nerchinsk diocese possessed significant land owned by clergy and monasteries; it owned fish-rich places on Lake Baikal, along the Selenga and Chikoy rivers. Until the beginning of the 20th century. the printed organ of the diocese was the Irkutsk Diocesan Gazette, later the Transbaikal Diocesan Gazette began to be published. In addition, reports on the state of the Trans-Baikal Spiritual Mission were regularly published. AT late XIX- early XX century. especially revered were considered miraculous icons of St. Paraskeva Pyatnitsy (chapel on Lake Irgen), Heads of John the Baptist (village of Ilyinskoye), Signs Mother of God(village of Torga), Mother of God "guarantor of sinners" ( Troitskosavsk ), 2 images of Nicholas the Wonderworker (Selenginsky and Posolsky monasteries). On December 20, 1912, Ioann (Smirnov) took over the Transbaikal episcopal see, and in early 1916 Meletius (Zaborovsky), appointed Bishop of Transbaikal and Nerchinsk, headed the diocese. In 1918, in connection with the revolutionary changes in the country and the beginning of the persecution of the Russian Orthodox Church, the Transbaikal Spiritual Mission was abolished; in the same year, its last vicar, Bishop Efrem (Kuznetsov) of Selenginsky, tragically died. In 1920, the ruling bishop Melety left Transbaikalia forever, together with the troops of the ataman retreating from Chita. G.M. Semenov ; in 1920-22 he tried to manage church affairs from Harbin. Officially, the diocese lasted for another decade, during which time several bishops were replaced. In 1920-26 the diocese was headed by Bishop Daniel (Sherstennikov); from 1927 to March 21, 1930 - Bishop Eusebius (Rozhdestvensky); from 1930 to 1933 - Bishop Mark (Bogolyubov); from September 22, 1933 to September 28, 1934 - Bishop Ioanniky (Popov) of Verkhneudinsk temporarily ruled the diocese; from November 9, 1934 to January 4, 1935 - Bishop Seraphim (Zaborovsky); from March 3, 1936 to May 18, 1936 - Bishop Seraphim (Shamshin), arrested in 1937 after being transferred to the Tomsk cathedra. Since 1937 the diocese ceased to exist. As a result of a church split in 1922, the Renovationist Transbaikal diocese was established on its territory, which existed until 1929. It was ruled by: Alexy (Kononov; October 26, 1922-25), Mikhail (Orlov; February 16, 1923 - September 22, 1926), Mikhail (Trubin; 22 September 1926-27), Alexander (Spassky; 1927), Alexander (Avdentov; November 1927-?), temporarily Mikhail (Trubin; 1927-29). In the 1920-30s. many clergymen and believers were repressed, most churches were closed. In 1948, the Irkutsk diocese was restored, territorially covering Transbaikalia, and in April 1994 the Chita and Transbaikal diocese was created.
Bishop Pallady (Shiman) was the first to head the diocese, in November 1996 he was replaced by Bishop Innokenty (Vasiliev), who ruled the diocese until October 1999. At that time, the active construction of churches, chapels, and the installation of Orthodox crosses began. The Holy Resurrection Cathedral, which suffered from the fire, was restored, the building of the missionary school was restored, where the Church of the Transfiguration of the Savior was opened. In 2002 Chita region there were 49 Orthodox buildings and structures, 5 of them are classified as monuments of history and culture (Holy Exaltation Cathedral in Nerchinsk , Holy Resurrection Cathedral and the Transfiguration Church in Chita, St. George's Church in Sretensk, church in Schilke ). Since 1997, Innokentiye readings have been held annually, the newspapers "Orthodox Transbaikalia", "Holy Transfiguration", and the magazine "Trinity Word" are published. Organized 2-year catechism courses for the population, established work Sunday schools the church library was opened. In December 1999 Evstafiy (Evdokimov) was appointed Bishop of Chita and Transbaikal. Under him, the restoration of old and the construction of new monasteries, temples, chapels continued; in 2001, the construction of a cathedral in Chita in the name of the Kazan Icon of the Mother of God began. In 2004, during the celebration of the 100th anniversary of the Trans-Baikal and Nerchinsk diocese and the 10th anniversary of the Chita and Trans-Baikal diocese, the cathedral was consecrated by Metropolitan Kirill of Smolensk and Kaliningrad.
Lit .: Acts of His Holiness Tikhon, Patriarch of Moscow and All Russia / Comp. M.E. Gubonin. M., 1994; Zhukov A.V., Yankov A.G., Drobotushenko E.V., Barinov A.O. Modern religious situation in Eastern Transbaikalia. Chita, 2003; Transbaikalia: science, culture, life. 2003. No. 3.
E.V. Drobotushenko
The second world religion that came to Transbaikalia was Christianity. Orthodoxy begins to spread here from the second half of the 17th century. - since the appearance of the first Cossack detachments and the subsequent entry of Transbaikalia into the Tobolsk diocese - then the only one for all of Siberia.
But not only the Cossacks, the first settlers of the region, were the bearers of the Orthodox faith here. They were part of the first detachments of explorers Orthodox priests, performing a special government mission, went to Transbaikalia to convert "foreigners" to their faith. Churches and chapels were among the obligatory wooden buildings that were built in prisons. Already in 1682, in Transbaikalia, on the left bank of the Selenga, the Trinity Selenginsky was founded. monastery. Following him in the late 1690s. - Posolsky monastery on the eastern shore of Lake Baikal. in 1706-1712 By the Decree of Peter I, not far from Nerchinsk, the Assumption Monastery was built with the first Church of the Assumption beyond Baikal. Since the Russian population in the region already at the beginning of the XVIII century. was predominant, then Orthodoxy became not only officially, but actually the dominant religion.
The Orthodox Church carried out active missionary activity. Already in 1681, with the aim of "enlightening the infidels," the Daurian mission was created, which operated until the 1740s. The first 12 missionaries arrived "in Daur" from the Tobolsk diocese. The Trinity Selenginsky Monastery became the center of the mission, the Posolsky and Assumption monasteries, as well as a number of missionary camps located near the places of residence of the “gentiles”, became strongholds. The first missionary camp was established on Irgen at the end of the 17th century.
A variety of methods were used to convert to Orthodoxy - from persuasion and promises of economic benefits (payment of certain sums of money, exemption for three years from paying state taxes) to forcible coercion to be baptized. The newly baptized often settled on the lands of the monasteries and became monastic workers. The success of the mission was not great - it could not prevent the establishment of Buddhism among the Trans-Baikal Buryats. In 1866, only about 1% of the “foreign souls” converted to Orthodoxy.
In 1861, the Trans-Baikal Spiritual Mission was created with its center in the Posolsky Monastery and headed by Bishop Veniamin. Under his leadership, there were several dozen missionaries who were in 18 missionary camps. Their activities were carried out not only among Buddhists and shamanists, but also among the Old Believers, sectarians and small groups of Catholics, Muslims, and Jews. The mission's violent and russifying policy caused discontent, even resistance, especially for the Buryats. Therefore, the tsar's manifesto of October 17, 1905, proclaiming the principle religious freedom, caused a mass transition of the Trans-Baikal Buryats from Orthodoxy back to Buddhism. Despite the negative side of Orthodox missionary activity, it contributed to the transition of part of the Buryats and Evenks to a settled way of life, farming, spreading literacy, and played a certain role in studying the culture of indigenous peoples.
Being the dominant religion, Orthodoxy has made a significant contribution to the social life of the region. Since the middle of the XIX century. Orthodox Church conducts active charitable activities. With its assistance, hospitals, shelters for orphans, the elderly and the disadvantaged, various charitable institutions and organizations are being created.
For 250 years, the Orthodox Church in Transbaikalia was part of the Tobolsk, then the Irkutsk diocese. In connection with the formation of the Trans-Baikal region in 1851, it became necessary to organize an independent diocese, which would operate within the administrative boundaries of the region. But the solution to this problem was delayed, despite the fact that the Trans-Baikal Orthodox parishes grew. In 1885, there were 365 Orthodox religious buildings in Transbaikalia, 137 of them were located in villages. There were three monasteries in Transbaikalia, the opening of another one - for women - was expected in Chita. In the Chita spiritual board, 156 priests, 7 deacons and 220 psalmists served as pastors.
Only in 1894 was an independent Trans-Baikal diocese formed. Bishop George became the first bishop of Transbaikal and Nerchinsk. At the beginning of the XX century. As part of the diocese, there were 278 churches, 4 monasteries, about 300 chapels and chapels. Chita became the religious center of Orthodoxy, where the episcopal chair was located. In 1911, there were 18 churches and 4 chapels in Chita. In the same year, the construction of the largest stone cathedral of Alexander Nevsky in Chita was completed.
"Transbaikal Athos" was called the monastery of John the Baptist, lost in the Chikoy mountains. The monastery, founded by the labors of the Monk Varlaam of Chikoi, existed for about a hundred years. The term is not too long. But even during this short time, by the grace of God, much was accomplished: hundreds and hundreds of schismatics and non-believers accepted the Orthodox faith, hundreds and hundreds of people received spiritual help through the prayers of the inhabitants of the monastery, hundreds and hundreds of people were miraculously healed at the grave of St. Varlaam.
“He endured everything for the sake of God and the saints”
The future ascetic (in the world Vasily Fedotovich Nadezhin) was born in 1774 in the village. Maresevo, Lukoyanovsky district, Nizhny Novgorod province.
By origin, he was from the yard peasants of Peter Ivanovich Vorontsov. Upon reaching the age of majority, Vasily married Daria Alekseeva, also a serf of the Vorontsovs. Their marriage was childless. Seeing the providence of God in childlessness, they took orphans for education, raised them, arranged their lives. Girls were given dowries and given in marriage to pious men. The fact that this was not a whim and not an attempt to satisfy their parental instincts and needs, but a spiritual feat, is evidenced by a phrase from a letter from Darya Alekseevna to her husband, already a monk Varlaam, in Siberia: “I took an orphan again, for the sake of saving my soul.” Daria Alekseevna carried the feat of raising and educating orphans all her life: from her letters we learn that she alone raised and married three orphan girls.
The desire for asceticism of a different kind in her husband Vasily first manifested itself in the fact that he made pilgrimages to various monasteries. On one of these prayers he visited Reverend Seraphim Sarovsky, who set him on a new path. The spiritual director of Vasily Nadezhin was the abbess of the Kazan monastery, the city of Kasimov, Elpidifora. Under the influence of their letters and conversations, Vasily Nadezhin firmly decided to take the path of monastic life.
In 1810, Vasily Fedotovich was on a pilgrimage in Kiev-Pechersk Lavra and wanted to live here, but the authorities of the Lavra, having learned that he did not have a passport, reported this to the secular authorities. Nadezhin was recognized as a "tramp" and sentenced without punishment to exile in Siberia for a settlement. Seeing the Providence of God in this, Vasily Nadezhin, without asking for help from either the Vorontsovs or his relatives, sets off for unknown Siberia.
The journey to Irkutsk stretched for three years. Here the future ascetic of God received his first spiritual consolation - in the Ascension Monastery at the relics of St. Innocent of Irkutsk.
During the first years of his stay in Siberia, Vasily Nadezhin lived at churches, performing the obediences of a trapper, a prosphora baker, and a watchman. Also, being quite literate, he took children to study. In the city of Kyakhta, Vasily Nadezhin met with the priest Aetiy Razsokhin, who was distinguished for his humility, piety, and deeds of mercy. With the blessing of this spiritually experienced priest, in 1820 Vasily secretly leaves for the Chicoy Mountains for a solitary life. Seven versts from the village of Urluka and three from Galdanovka, the hermit stopped in the thicket of the forest, put up a wooden cross to consecrate the place and protect himself from the forces of the enemy, and next to it with his own hands he cut down a cell from the trees for himself. Here he indulged in the thought of God, prayer and the exploits of fasting and humility. AT free time he was engaged in copying church books, prayers for his acquaintances and benefactors. Many temptations had to be endured in the first years of hermitage: the harsh climate, poor food, wild animals were not as terrible as the enemy of salvation, which appeared either in the form of robbers, or in the form of native people. As the legend says, for spiritual struggle and humility, the saint of God put on iron chain mail, which replaced his chains.
In 1824, hunters stumbled upon the hermit, and soon the rumor about the pious elder spread among the local population. The deserts began to be visited by both the Old Believers living nearby and eminent citizens from Kyakhta. With the prayers of Vasily Nadezhin, the labors and means of the first pilgrims, a chapel was built, bells were purchased, liturgical books.
The news of the hermit reached the diocesan authorities. On October 5, 1828, by order of Bishop Mikhail (Burdukov), Bishop of Irkutsk, rector of Troitsky Selenginsky monastery Hieromonk Israel tonsured Vasily Nadezhin a monk with the name Varlaam - in honor of St. Varlaam of the Caves. Shortly before her tonsure, the abbess of the Kazan Monastery, Elpidiphora, instructed through a letter: “I know from the beginning of your life how much patience you had, but you endured everything for the sake of God and the saints. Take courage and be strong!.. God calls you to the angelic image. We must thank God and rejoice in this feat. But who will boast of being worthy of this yoke? Nobody. The Lord calls us from nonexistence into existence. But here is a perfect feat.
Vladyka Michael, seeing the spiritual strength of the monk Varlaam, blessed “the establishment of the Chikoi skete on a solid foundation”: to build a temple in the skete, lead the assembled brethren, and carry out missionary work among the Mongolian, Buryat and Old Believer population.
Beacon of Orthodoxy on the land of Transbaikal
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In 1841, Abbot Varlaam consecrated the main temple of the monastery - in honor of the Nativity of John the Baptist with side aisles in honor of the icon of the Mother of God "Joy of All Who Sorrow" and in the name of St. Innocent, the Wonderworker of Irkutsk. At the direction of Bishop Nilus, the main temple was built in the middle of the skete, so that the former temple fell when descending the stairs from the new one to the east; to the left of the latter along the sidewalk is the rector's building, which burned down in 1872 and was replaced by a new, also two-story building. All outbuildings were moved outside the walls of the monastery, in the monastery itself there was a house for pilgrims, cells for the brethren, which were connected by terraces, numerous stairs, and sidewalks.
The missionary activity of Abbot Varlaam among the Old Believers and foreigners of Transbaikalia had an outstanding success. Both of them knew well the ascetic life of Abbot Varlaam, and therefore they baptized their children with him and gave them to him for upbringing.
With the blessing of Archbishop Nil and with his active assistance, Abbot Varlaam began to persuade the local Old Believers to reunite with the Orthodox Mother Church. First of all, a missionary school was organized at the monastery, in which the children of the Old Believers could study.
Seeing the piety and sincerity of Hegumen Varlaam, the inhabitants of the surrounding Old Believer villages began to accept priests of the same faith. The number of converted Old Believers, built churches and parishes grew so much that Archbishop Nil formed a deanery of the same faith beyond Baikal, which was headed by Abbot Varlaam himself.
In total, through the labors of Abbot Varlaam, about 5,000 Old Believers were converted from the schism. The successes of the Common Faith on Chikoy became known far beyond the Urals, including in Moscow. The Old Believers, so distrustful of strangers, were imbued with confidence in the words and instructions of Abbot Varlaam.
In 1845, Elder Varlaam felt a decline in strength, but continued to work for the benefit of the monastery and the surrounding residents. In January 1846, he made his last missionary journey - farewell to the flock of the Urluk volost. He returned to the monastery sick, it was already impossible to restore the breakdown, and on January 23, 1846, the elder Varlaam, having received communion, gave his spirit into the hands of God. His body was buried near the main temple of the monastery. Later, a brick monument with a tombstone was built over the grave.
A pilgrimage immediately began to the grave of the elder, and therefore, soon a chapel was erected over the place of his repose. Not only residents of the surrounding villages, but also pilgrims from Kyakhta, Irkutsk, Blagoveshchensk visited the grave of the elder, asking for spiritual advice, bodily health, and life determination. The elder was honored so much that even in the years of atheism, the inhabitants of the surrounding villages went in procession to the ruins of the monastery.They treated with reverence both the old man's chain mail and his cell in the Chikoy Mountains - a witness to his first spiritual ones. Pilgrims who came to the cell of the elder could see in the red corner under the icons an inscription made by the hermit himself, which was the spiritual motto throughout his ascetic life: “Gird up me, Lord, with Your power from above on all enemies, visible and invisible, and be me cover and intercession.
The successors of Hegumen Varlaam continued the work begun by the elder: they led the Old Believers, Buryats, Mohammedans, and Jews to the adoption of Orthodoxy, were engaged in the arrangement and beautification of the monastery, taught children from the surrounding villages, took on the maintenance of crippled elders and orphan boys.
Hieromonk Nectarios (1865–1872) was one of these active abbots. In his missionary cares, he paid a lot of attention to the Buryats, he himself went to visit them in the Khorinsky camp, and they often visited the monastery. The success of the missionary activity of Hieromonk Nektary is also evidenced by the evidence of the baptism into Orthodoxy of Buryat shamans, Mohammedans and Jews.
Under him, in 1865, the Kyakhta industrialist M.F. was donated to the John the Baptist monastery. Nemchinov Icon of the Mother of God "Guide of sinners". The icon, famous for its miracles in the men's Odrinsky monastery of the Oryol diocese, was especially revered in Siberia. Lists from this icon were widely distributed throughout the Siberian land: lists with miraculous icon Mother of God "Guide of sinners", through whom the Queen of Heaven showed Her mercy. Here is how the “Siberian Patericon” tells about the special veneration of this icon in Transbaikalia: “Indigenous and pagan Buryats resort to the help of the holy image and take oil from the lamp with it. The image of the Sporuchnitsa in numerous copies spread throughout Transbaikalia: to houses and chapels ... When settling in the recent time of the Amur, the icons of the Sporuchnitsa accompanied the Transbaikal Cossacks and were placed in the first chapels there. The popularity of this image can be explained by the fact that in the land of exiled convicts, many considered themselves great sinners. In misfortunes and hardships, there was only one hope for the Queen of Heaven - the Guarantor, that is, the Intercessor, the Guarantor.
The miraculous image was transferred from Kyakhta to the monastery in a solemn procession. In memory of this event, every year on May 29 (June 11, according to a new style), on the day of the celebration in honor of the icon "The guarantor of sinners", a religious procession was performed in the John the Baptist Monastery.
They prayed not only for health, family well-being but also about getting rid of drought, about saving livestock. And through the prayers of the Mother of God the Surety - Helper, those praying received healing from diseases, the Siberian land bore fruit, epidemics and pestilence bypassed livestock. Every year for more than a hundred years, a procession of many thousands moved from the village of Urluk, remote from large cities and roads, to the St. John the Baptist Monastery.
On the occasion of a large gathering of pilgrims, Hieromonk Nektary, with the assistance of the patron Nemchinov, rebuilt the first monastery church. In 1869, the church was re-consecrated by Bishop Martinian (Muratovsky) of Selenginsky in honor of the icon of the Mother of God "The guarantor of sinners."
During the reign of Abbot Averky (1890–1897), the icon “The Crucifixion of Jesus Christ with those who are present” appeared in the monastery, transferred to the monastery as a blessing by the righteous John of Kronstadt. In 1895, while in St. Petersburg, hegumen Averky served ten times Divine Liturgy with Archpriest John of Kronstadt at St. Andrew's Cathedral in Kronstadt. It was then that Father John gave the abbot of the distant Transbaikal monastery an icon made by St. Petersburg icon painters with the words: “Continue service in Siberia, pray and you will be healthy, be patient and you will be saved.” Under the leadership of Abbot Averky, the monastery solemnly celebrated the fiftieth anniversary of the repose of Abbot Varlaam. A year later, hegumen Averky disappeared. For a long time there was no news about him, and only in the revolutionary hard times did his petition pass through the Transbaikal consistory for the return of the icon given to him by the once righteous John of Kronstadt. In the petition, Archimandrite Averky explained the reason for the unauthorized abandonment of the Trans-Baikal diocese: “I left for the Crimea for treatment. Having no money, he got a job in the navy (in all likelihood, a military or naval priest. – Yu.B.). Transferred to Port Arthur. And the educated Vladivostok diocese in the person of Bishop Eusebius took me.” The resolution of Bishop Meletius (Zaborovsky) to the petition of Archimandrite Averky was as follows: “Send the icon to Tsarevokokshaysk in the village. Semyonovka. But the icon remained in Transbaikalia: now it is in the village. Urluk in the school museum.By 1917, the monastery had grown: three wooden churches in the monastery itself, a school at the monastery, as well as the St. Panteleimon skete with a church on Yamarovskie waters.
Hieromonk Pimen (1926–1927) was the last abbot of the monastery. He managed the monastery in difficult years. In 1927, Hieromonk Pimen attended the celebrations on the occasion of the 200th anniversary of the Irkutsk diocese, where he shared his troubles with the hierarchy. In the diary of the local chronicler, Archpriest Peter Popov, an entry appeared on this occasion: “On<тец>Pimen said that the monastery had ended its existence: the brethren were forced to disperse, the buildings were dismantled and taken away, the same fate awaits the temple.
In the 30s of the last century, they still lived in a destructive monastery last days the elder monks, what became of them later is unknown. Soon, the John the Baptist Monastery itself ceased to exist. Soviet researchers of the history of the region wrote that the decline of the monastery was predictable: the monastery was far from the central cities and major roads, had no arable land; the weak population of Transbaikalia and the whole way of life of the settlers affected the number of monks in the monastery; poor food, severe climatic conditions also did not favor the prosperity of the monastery. It seems to us that the spiritual and moral impoverishment of Russian society at the turn of the 19th-20th centuries led to the decline of the monastery, which caused the events of 1917, and later - the murder royal family- the anointed of God, mass executions of pastors and Orthodox laity.
"This place is famous..."
With the death of the elder monks, the inhabitants of the surrounding villages, especially the Old Believers who converted to the same faith, did not leave the monastery to be completely ruined by the atheists: until the 50s of the last century, some buildings, graves and cells of St. Varlaam were preserved in the monastery. Of the 30 monastery wells dug by the brethren, three have been preserved in good condition.But most importantly, she was alive folk memory veneration of the holy place and shrines of the monastery. During all the decades of godlessness, on May 29/June 11, on the day of the celebration of the icon of the Mother of God "The guarantor of sinners", in memory of the bringing of the miraculous icon to the John the Baptist Monastery from Kyakhta, the inhabitants made a procession from the Prophet-Eliinsky Church with. Urluk to the ruins of the monastery. Despite various prohibitions of those in power, despite the ridicule of fellow villagers, believers went to the abandoned Chikoysky monastery in order to bow to the shrine, draw holy water from the monastery wells, pray for the health of their relatives, for the harvest, for intercession from troubles. They went in groups and singly, on foot, on horseback, and sometimes in cars. Over time, the villagers noticed that those who every year go to the “Surety” have a full house, healthy children, and everything grows in the garden.
Nowadays religious processions again became what they should be - a prayer procession. And every year the number of crusaders increases. In 2002, for the first time, pilgrims from Chita took part in the procession, and a year later, the parishioners of the Dormition Church in the city of Kyakhta and the Mother of God-Kazan city of Severobaikalsk, led by their superiors, joined the procession. They brought to the procession the relic of the Kyakhta church and the whole of Transbaikalia - the icon of the Mother of God "The guarantor of sinners", found in the mid-90s of the last century.
The road goes all the time uphill for about 20 km, of which 2 km is a steep climb. About the mountain system Predtechensky Monastery a lot has been said and written, but still you are amazed at the miracle that manifests itself here every summer, even in the driest one: a spring beats on the top of the mountain, and the ancient monastery wells are always full of water in the monastery.
Upon arrival at the place where one of the flourishing monasteries of Siberia was once located, the priests perform a prayer service for the blessing of water and bless the waters of ancient wells. After the solemn divine service, everyone will have a fraternal meal right in the clearing: the locals consider it obligatory to drink tea on well water on the prayed monastic land.
Saint Varlaam is the only one of the holy ascetics who acquired holiness while living directly in Transbaikalia. It can also be considered a great favor of God that the Lord not only revealed the name of this hermit who labored in the desert mountains in the middle of the 19th century, but also vouchsafed all of us to be witnesses of the finding of the relics of St. Barlaam.
Since 1998, interest in the history of the John the Baptist Monastery and its founder, the desert dweller Varlaam, has been constantly growing. Not only Orthodox researchers became interested in the fate of the monastery: archaeological excavations were repeatedly carried out in the Chikoy Mountains by teachers and students of the Transbaikal State Pedagogical University, archaeologists from other regions of Russia. In July 1999, visiting Innokentiev readings were held, the Krasnochikoysky district was chosen as the venue for which. Led by Bishop Innocent of Chita and Transbaikal (Vasiliev; now Archbishop of Korsun), the participants and organizers of the conference visited the ruins of the John the Baptist Monastery. ZabGPU professors, local historians, Orthodox researchers expressed their assumptions about where to look for the relics of the saint lying under a bushel.
By God's providence, the acquisition of relics was carried out by Bishop Innokenty's successor, Bishop Evstafiy (Evdokimov) of Chita and Transbaikal. That's how it was.
In 2002, an expedition consisting of the rector of the Holy Trinity Church in Ulan-Ude, priest Evgeny Startsev, and local historians from the Republic of Buryatia A.D. set off for the Chikoy forests. Zhalsaraeva and A.D. Tivanenko. The confidence of researchers that the resting place of the Monk Varlaam would be found was based on the biography of the hermit Varlaam, compiled by Bishop Meletius (Zaborovsky). After a short search, the place indicated by Saint Meletios (opposite the altar window with south side chapel in the name of the icon "Joy of All Who Sorrow" of the Church of St. John the Baptist), was found.After receiving the patriarchal blessing, on August 21, 2002, a religious procession headed by Bishop Evstafiy of Chita and Transbaikal headed to the John the Baptist Monastery. Priests, nuns of the All Saints Monastery, pilgrims from Moscow, Chita and Ulan-Ude, local residents walked from the village of Urluk to the monastery. No one expected that the excavations would last so long. The ground collapsed three times. Finally, already in the dead of night, the relics of the monk were uncovered, accompanied by prayerful singing. There was no doubt about their authenticity: along with the relics, a wooden rector's cross was found, which miraculously did not decay.
It is noteworthy that in the life of St. Varlaam it is noted: the Chikoy ascetic had a shrine - the icon of the Solovetsky wonderworkers Zosima and Savvaty - the blessing of Abbess Elpidiphora. With this icon, she sent a letter in which she wrote: “This image is from that monastery with their relics. I pour out my heartfelt desire to you that with the help of God and the prayers of these saints, your this place will be glorified as a lavra and the monastery of the Solovetsky miracle workers ... Ask these saints. They will help you." On August 8/21, when the relics of Saint Barlaam of Chikoi were uncovered, the memory of Saints Zosima and Savvaty is celebrated.
Bishop Evstafiy and the clergy transferred the relics to the prepared tomb and brought them to Chita.
But although the relics have been transferred from the place of their first resting place, the grace of God remains in that place, and the Monk Varlaam equally intercedes for everyone who flows with faith both to his relics and to the place of their former resting place.
And on the eve of the day of finding the relics of the Monk Varlaam, on August 19, tonsure was performed in the Chita Spaso-Transfiguration Church. The newly tonsured monk was named in honor of Saint Varlaam of Chikoi. By an unusual coincidence, Hieromonk Varlaam (in the world Vasily Popov) was once a novice in the church "on Semyonovka" in Yoshkar-Ola, where one of the abbots of the John the Baptist Monastery, Archimandrite Averky, was buried.
The relics of the Monk Varlaam are now in cathedral in honor of the Kazan Icon of the Mother of God in Chita. Centuries-old experience testifies: the monasteries and churches of Russia, in which the relics of the saints were kept, have been preserved, despite wars, unrest, persecution, and are still in operation. We believe that through the prayers and intercession of the Monk Varlaam of Chikoi, the Lord will protect the city of Chita and all of Transbaikalia from enemies visible and invisible.The Monk Varlaam of Chikoi was glorified at the Cathedral of Siberian Saints in 1984 (Comm. 10/23 June). It is known that to local cathedral In 1918, material was collected in the Transbaikal diocese for the general church glorification of the ascetic Chikoysky: Vladyka Melety (Zaborovsky), Bishop of Transbaikal and Nerchinsk, compiled a biography of the reverend, which formed the basis of an essay about the reverend by the famous Orthodox writer Yevgeny Poselyanin. The documents necessary for glorification could be delivered to Moscow by a delegate from the Trans-Baikal diocese, Bishop Ephraim (Kuznetsov) of Selenginsky, who was killed together with Archpriest John Vostorgov by the Bolsheviks in 1918.
The monastery, once founded by the labors of the Monk Varlaam, is gradually being put in order. A cross and a fence were erected at the place where the relics of the Monk Varlaam were found - over the altar part of the ruined church in honor of the icon of the Mother of God "The guarantor of sinners"; a chapel was erected in the name of the Monk Varlaam of Chikoysky, the remains of an unknown monk were covered with stone slabs with a caring hand, the tombstone of Hieromonk Feofan was restored. Local residents carefully guard mountain wells. They preserve the surviving shrines: the chain mail of Varlaam of Chikoi and the icon donated by St. John of Kronstadt. seeds Orthodox faith, planted by the Monk Varlaam, today give a hundredfold fruit: everywhere in the Chita and Transbaikal diocese churches are being built, processions are being made, monastic life is being revived. Saint Varlaam of Chikoi, following Saint Seraphim of Sarov, his contemporary and spiritual leader, preaches: “Acquire the spirit of peace, and thousands around you will be saved.”
Zabaykalsky Krai- subject Russian Federation. Located in the eastern part of Transbaikalia. It is part of the Siberian Federal District, is part of the East Siberian Economic Region. The administrative center is the city of Chita.
Orthodoxy in the Trans-Baikal Territory
After joining Russia, Transbaikalia was part of the then only Siberian diocese - Tobolsk. Since 1727, when the Irkutsk diocese was established, it became part of it, and since 1861 it was listed as part of the Selenga vicariate.
On March 12, 1894, the emperor approved the decision of the Holy Synod on the formation of an independent Transbaikal diocese with a chair in the city of Chita.
The Orthodox population in the diocese in 1900 numbered 401,758 people, churches - 338, prayer houses and chapels - 225, monasteries - 4 (two - for women); in 1902-1903 the diocese had 107 literacy schools, 197 parochial schools (including 8 two-class schools). Church-parish guardianships were at all churches included in the diocese. Raskolnikov, sectarians and Protestants in 1900 on the territory of the diocese, there were up to 64 thousand people. The diocese included the Chita Theological School, the Diocesan Women's School.
After the October Revolution, Renovationists became active in Chita, but it is difficult to unequivocally determine whether the Chita bishops of the 1920-1930s belonged to them. In 1930, the Trans-Baikal diocese under the jurisdiction of the patriarchal locum tenens Sergius (Starogorodsky) was abolished. On January 21, 1931, the Renovation Synod divided the Siberian Metropolis into Western and Eastern, the Chita diocese was determined to be part of the latter.
In 1948, by the decision of the Holy Synod, the Irkutsk diocese was restored, which included, among other things, the territory of Transbaikalia. The ruling bishop received the title of Irkutsk and Chita.
By the decision of the Holy Synod of April 21, 1994, the Transbaikal diocese was restored to its former borders, the ruling bishop was determined to be called Chita and Transbaikal.
On October 10, 2009, in connection with the formation of the Ulan-Ude and Buryat diocese, the ruling bishop was determined to be called Chita and Krasnokamensky.
Settlements
Shrines of the Trans-Baikal Territory
In the chapel of St. Right-Believing Prince Alexander Nevsky is in cancer with the relics of St. Varlaam, the miracle worker of Chikoy.
Especially revered holy icons:
- icon of St. Sergius of Radonezh with relics;
- St. Nicholas the Wonderworker with relics;
- the icon of the Mother of God "Smolensk", called the Guidebook, donated to the cathedral by Metropolitan Kirill of Smolensk and Kaliningrad (now the Patriarch of Moscow and All Russia);
- icon of St. Innocent, Bishop of Irkutsk with relics;
- icon of St. Matrona of Moscow with relics;
- a list of the miraculous icon of the Mother of God “Albazinskaya”, donated by Archbishop Gabriel of the Annunciation in 2006;
- icon of St. Innokenty (Veniaminov), Metropolitan of Moscow, Apostle of Siberia and America.
- Miraculous icon of the Mother of God "Kazan"
- Worship cross under the canopy with a particle of the Tree of the Cross of the Lord.
- Analogue crucifixion with a particle of the Tree of the Cross of the Lord.
- The ark with the relics of the Holy saints of God - martyr. Panteleimon, prmch. Euphemia, Cosmas Bessrebrenik, James Athos, prmch. Ignatius, Juliana the Confessor, St. Akaki, St. Isaac and a particle of the Tree of the Cross of the Lord.
- Icon of St. Nicholas the Wonderworker.
- Icon of St. John of Tobolsk.
- Icon of St. Dimitri Rostovsky.
- Icon of St. Innocent of Irkutsk.
- Icon of St. Sergius of Radonezh.
- Icon of St. Varlaam of Chikoi Transbaikal Wonderworker.
- Icon of the priest. Elizabeth.
- Icon of the priest. Rafaila Abbess Chigirinskaya.
- Icon of St. rights. Simeon of Verkhotursky.
Note: all the icons listed above with particles of holy relics.
- Icon of St. Luke (Voyno-Yasenetsky) with a particle of relics
- Icon of the Monk Varlaam of Chikoy the wonderworker with a particle of relics
- Albazin Icon of the Mother of God "The Word Flesh"
Monasteries of the Trans-Baikal Territory
Convent of All Saints Who Resplendent in the Russian Land (Atamanovka)
, Kyrinsky district, Chitinsky district, Akshinsky district).
Titles
- Chita and Nerchinskaya
- Transbaikal and Nerchinsk (until ca. 1922)
- Chita and Nerchinskaya (?) (ca. 1927-1930)
- Transbaikal and Chita (1930 - c. 1934)
- Chita and Trans-Baikal (1934-1936, April 21, 1994 - October 10, 2009)
- Chita and Krasnokamenskaya (2009-2014)
- Chita (since December 25, 2014)
Story
After joining the Russian state in the 17th century, Transbaikalia was part of the then only Siberian diocese - Tobolsk. Since 1727, with the establishment of the Irkutsk diocese, it became part of it, and since 1862 it was listed as part of the Selenginsky vicariate.
The Orthodox population in the diocese in 1900 numbered 401,758 people, churches - 338, prayer houses and chapels - 225, monasteries - 4 (two - for women); in 1902-1903 the diocese had 107 literacy schools, 197 parochial schools (including 8 two-class schools). Church-parish guardianships were at all churches included in the diocese. Raskolnikov, sectarians and Protestants in 1900, there were up to 64 thousand people on the territory of the diocese. The diocese included the Chita Theological School, the Trans-Baikal Diocesan Women's School.
Monasteries
Operating- Atamanovsky Monastery of All Saints (female; Atamanovka village, Chitinsky district, 51°56′49″ s. sh. 113°37′11″ E d. / 51.94694° N sh. 113.61972° E d. / 51.94694; 113.61972(G) (I))
- Holy Assumption Monastery (male; resort village Molokovka, Chitinsky district)
- Chikoysky John the Baptist Monastery (male; Krasnochikoysky district)
- Intercession Monastery (female; Chita)
Bishops
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Notes
Literature
- // Encyclopedic Dictionary of Brockhaus and Efron: in 86 volumes (82 volumes and 4 additional). - St. Petersburg. , 1890-1907.
Links
- www.eparhiachita.ru/ official site
- on the site Patriarchy.Ru
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An excerpt characterizing the Chita diocese
At the end of December, in a black woolen dress with a carelessly tied braid, thin and pale, Natasha sat with her legs in the corner of the sofa, tensely crumpling and unraveling the ends of her belt, and looked at the corner of the door.She looked to where he had gone, to the other side of life. And that side of life, about which she had never thought before, which had previously seemed so distant and incredible to her, was now closer and dearer to her, more understandable than this side of life, in which everything was either emptiness and destruction, or suffering and insult.
She looked to where she knew he was; but she could not see him otherwise than as he was here. She saw him again the same as he was in Mytishchi, at Trinity, in Yaroslavl.
She saw his face, heard his voice, and repeated his words and her own words spoken to him, and sometimes invented new words for herself and for him, which could then be said.
Here he is lying on an armchair in his velvet coat, leaning his head on a thin, pale arm. His chest is terribly low and his shoulders are raised. The lips are firmly compressed, the eyes shine, and a wrinkle jumps up and disappears on the pale forehead. One of his legs is trembling slightly. Natasha knows that he is struggling with excruciating pain. “What is this pain? Why pain? What does he feel? How it hurts!” Natasha thinks. He noticed her attention, raised his eyes and, without smiling, began to speak.
“One terrible thing,” he said, “is to bind oneself forever with a suffering person. It's eternal torment." And with a searching look—Natasha saw that look now—he looked at her. Natasha, as always, answered then before she had time to think about what she was answering; she said, "It can't go on like this, it won't happen, you'll be healthy - completely."
She now first saw him and now experienced everything that she felt then. She remembered the long, sad, stern look he gave at these words, and she understood the meaning of the reproach and despair of that long look.
“I agreed,” Natasha said to herself now, “that it would be terrible if he remained always suffering. I said it then only because it would be terrible for him, but he understood it differently. He thought it would be terrible for me. He then still wanted to live - he was afraid of death. And I told him so rudely, stupidly. I didn't think this. I thought something completely different. If I said what I thought, I would say: let him die, die all the time before my eyes, I would be happy in comparison with what I am now. Now... Nothing, no one. Did he know it? No. Didn't know and never will know. And now you can never, never fix it.” And again he spoke the same words to her, but now in her imagination Natasha answered him differently. She stopped him and said: “Terrible for you, but not for me. You know that without you there is nothing in my life, and suffering with you is the best happiness for me. And he took her hand and shook it the way he had squeezed it that terrible evening, four days before his death. And in her imagination she spoke to him still other tender, loving speeches, which she could have said then, which she spoke now. “I love you… you… love, love…” she said, clutching her hands convulsively, clenching her teeth with a fierce effort.
And sweet sorrow seized her, and tears were already coming into her eyes, but suddenly she asked herself: to whom is she saying this? Where is he and who is he now? And again everything was shrouded in dry, hard bewilderment, and again, tightly knitting her eyebrows, she peered at where he was. And now, now, it seemed to her, she was penetrating the secret ... But at that moment, when the incomprehensible, it seemed, was revealed to her, the loud knock of the handle of the door lock painfully struck her hearing. Quickly and carelessly, with a frightened, unoccupied expression on her face, the maid Dunyasha entered the room.
“Come to your father, quickly,” said Dunyasha with a special and lively expression. “A misfortune, about Pyotr Ilyich ... a letter,” she said with a sob.
In addition to the general feeling of alienation from all people, Natasha at that time experienced a special feeling of alienation from the faces of her family. All her own: father, mother, Sonya, were so close to her, familiar, so everyday that all their words, feelings seemed to her an insult to the world in which she lived recent times, and she was not only indifferent, but looked at them with hostility. She heard Dunyasha's words about Pyotr Ilyich, about the misfortune, but did not understand them.
“What is their misfortune, what misfortune can there be? They have everything of their own, old, familiar and calm, ”Natasha mentally told herself.
When she entered the hall, her father quickly left the countess's room. His face was wrinkled and wet with tears. He must have run out of that room to let loose the sobs that were choking him. Seeing Natasha, he frantically waved his hands and burst into painfully convulsive sobs that distorted his round, soft face.
“Don’t… Petya… Go, go, she… she… is calling…” And he, sobbing like a child, quickly shuffling with his weakened legs, went up to a chair and almost fell on it, covering his face with his hands.
Suddenly, like an electric current, ran through Natasha's entire being. Something terribly hurt her in the heart. She felt a terrible pain; it seemed to her that something was coming off in her and that she was dying. But following the pain, she felt an instant release from the prohibition of life that lay on her. Seeing her father and hearing her mother's terrible, rude cry from behind the door, she instantly forgot herself and her grief. She ran up to her father, but he, waving his hand helplessly, pointed to her mother's door. Princess Mary, pale, with a trembling lower jaw, came out of the door and took Natasha by the hand, saying something to her. Natasha did not see or hear her. She went through the door with quick steps, stopped for a moment, as if in a struggle with herself, and ran up to her mother.
The countess was lying on an armchair, strangely awkwardly stretching herself, and banging her head against the wall. Sonya and the girls held her hands.
“Natasha, Natasha!” shouted the countess. - Not true, not true ... He is lying ... Natasha! she screamed, pushing away those around her. - Go away, everyone, it's not true! Killed! .. ha ha ha ha! .. not true!
Natasha knelt on an armchair, bent over her mother, embraced her, lifted her up with unexpected force, turned her face towards her, and clung to her.
- Mommy! .. my dear! .. I'm here, my friend. Mom, she whispered to her, not stopping for a second.
She did not let her mother out, tenderly wrestled with her, demanded a pillow, water, unbuttoned and tore her mother's dress.
“My friend, my dear ... mother, darling,” she whispered incessantly, kissing her head, hands, face and feeling how uncontrollably, in streams, tickling her nose and cheeks, her tears flowed.
