Saint Ignatius Brianchaninov: aphorisms. The mission is led by the Lord

AT Church of the Epiphany In the city of Mendeleevsk, the backbone of the Orthodox community is made up of the descendants of the large and friendly Messeev family. This ancient family, whose roots come from the Kryashen village of Setyakovo, Mendeleevsky district (formerly the Yelabuga district of the Vyatka province), is famous for the fact that many teachers and clergymen came out of it. Deserved respect among their countrymen and sincere veneration of the parishioners were won by priests Ignatius Meseev, who served on the territory of the Yelabuga district and district in the first quarter of the 20th century, Vladimir Messeev (nephew of Father Ignatius), who served in the Church of the Epiphany during its restoration at the end of the 20th century, Deacon Mikhail Ignatievich Meseev (son of father Ignatius), who died at the front during the Great Patriotic War.

Deacon Mikhail Meseev (left), Priest Vladimir Meseev

The life paths of the clergymen from the Meseev family developed in different ways, but the most difficult and dramatic fate, full of serious trials, fell to the priest Ignatius Fedorovich Messeev, who became a priest in the difficult years of rampant atheistic power and suffered for his faith. Unfortunately, the time of his death has not yet been established and the place of his burial is unknown. And yet I really want to believe that through the prayers of numerous relatives of Ignatius Meseev, it will be possible to find the place where he found his last earthly shelter.

Meseev family

Ignatius Fedorovich Meseev was born on December 15, 1873 in the village of Setyakovo, Yelabuga district, Vyatka province, into a peasant family. This fact was documented in the metric book of the Church of the Epiphany in the village of Quiet Mountains, where entry No. 64 for 1873 states that he was born on December 15, and was baptized on December 16 baby Ignatius. From the record it also follows that "his parents," the village of Setyakova, were old-baptized from the Tatars, Fyodor Konstantinov and his legal wife Marfa Semyonovna both Orthodox. The godparents of Ignatius were listed as "peasant Dmitry Fomin Ponomarev from the village of Setyakova, old baptized from the Tatars Danila Pavlov's daughter Ephrasinia. The priest of the Church of the Epiphany baptized the baby Ignatius Konstantin Trapitsyn with Deacon Alexy Tataurov and sexton Grigory Kudryavtsev.

The childhood of Ignatius Meseev passed in the village of Setyakovo, which belonged to the parish of the village of Quiet Mountains. The Meseev family was a believer, and the boy was introduced to beauty from a very young age. Orthodox services to which he went with his parents. Elementary education he received, most likely, in a rural school.

Educational and missionary activity among the Kryashen population, or, as they were then called "old-baptized Tatars", and other peoples of the Volga region, based on the experience of Nikolai Ivanovich Ilminsky, was put at that time at a high level. This allowed many young people from Kryashen villages to get an excellent education at the Kazan Central Baptized Tatar School. Graduates of this educational institution after receiving a diploma became teachers or clergymen. Ignaty Meseev was no exception, and in 1893 he graduated from this school with the title of teacher.

In 1895, Ignatius Meseev was called to military service. According to the results of the drawing of lots, the young man was enrolled in the first recruiting station of the Yelabuga district as a militia warrior of the first category until he reached the age of 43 (until January 1, 1917) - that is, speaking modern language, before the designated period was "in reserve" and could be called up for military service at any time.

Ignatiy Meseev began his teaching career at the Bryushlinskaya literacy school, and was later transferred to a similar school in the village of Baituganovo. At the place of service, the young teacher was characterized only from the most positive side.

May 17, 1896 Ignatius Meseev got married. In an extract from the church book of the Peter and Paul Church in the village of Umyak, Yelabuga district, there is an entry that “the peasant of the Kurakovo volost of the village of Setyakovo, Ignatiy Fedorov, by his first marriage” is combined with the “Malmyzh district of the Tsypinsky volost of the village of First Durga, a peasant from the Tatars old-baptized Dimitry Emelyanov by his daughter Alexandra". The guarantors for the groom were: the peasants of the village of Setyakovo Eremy Danilov and Mikhail Semenov; for the bride - Umyaka village peasant Stefan Andreev Babushkin and police officer Alexander Pavlov Goryunov. Crowned the young priest Stefan Emelyanov With psalmist Dmitry Kugleev.

After working as a teacher for 10 years, Ignatius Meseev moved to the Tobolsk province, where he was initiated into a reader. It is extremely difficult today to name the true reasons for the relocation of the family of Ignatius Meseev to Siberia, one can only assume with a high degree of probability that the change of residence was dictated by the interests of the missionary programs of that time.

Having served in the Tobolsk diocese for more than two years as a supernumerary psalmist and being in this position in a constant lack of funds to support his family, Ignatius Meseev decides to return to the Vyatka province - to his native village of Setyakovo.

From that time on, a series of appointments and transfers began. From October 28, 1908, he was appointed as a psalm reader in the village of Malaya Purga, Sarapulsky district. On January 30, 1909, Ignatius Meseev moved to the church in the village of Bulai Zyumi in the same county. On June 5, 1912, the appointment to the church of the village of Kurakovo, Yelabuga district follows, and on July 14, 1915, the transfer to the church of the village of Umyak of the same district. After almost a year of service in the village of Umyak, On July 2, 1915, Ignatius Meseev was ordained a deacon. with leaving his post until August 2, 1916, followed by his transfer to the Holy Trinity Church of the village of Tatar Chelny, Yelabuga district.

Peter and Paul Church in the village of Umyak

A few years later, Ignatius Meseev was ordained a priest. He was sworn in on August 23, 1919 by the priest of the Sarapul Nikolaev Edinoverie Church Alexy Volkov. On August 24, 1919, in the Sarapul Trinity Church, Deacon Ignatius Meseev was ordained a priest by Bishop Alexy (Kuznetsov) of Sarapul during the liturgy and departed for the village of Arkhangelskoye, Yelabuga district.

According to the track record of the priest Ignatius Meseev, according to information in 1919, he had 6 children in the family: Veniamin Meseev, born in 1898, a former psalmist and mobilized into the Red Army during the Civil War; Mikhail Meseev, born in 1901, who worked as a teacher and later became a deacon; Nadezhda, born in 1903, Anna, born in 1905, George, born in 1908 and Gury, born in 1913

Subsequently, Father Ignatius served in various villages of the Yelabuga district, but it is no longer possible to trace all his movements. It is only known that in 1921 he was appointed a priest to the church in the village of Bolshaya Eryksa, Yelabuga region. His further movements in the service until 1930 are unknown. One thing is clear: despite the persecution, the dominance of renovationism, Ignatius Meseev remained faithful to his priestly duty, continued to serve, and as a result, in 1930, he was repressed in the Menzelinsky district, where he lived in the village of Upper Yushady.

From the materials of the archival criminal case against the priest Meseev Ignatiy Fedorovich, it became known that he was arrested on March 5, 1930 by the organs of the GPU of the TASSR in the Menzelinsky canton with a charge of conducting anti-collective farm agitation (Article 58-10 of the Criminal Code of the RSFSR). By the decision of the judicial troika of the GPU TASSR of March 17, 1930, Meseev I.F. was imprisoned in a concentration camp for five years.

Priest Ignatius Meseev

From the documents of the archival criminal case allowed for review, it is known that on January 18, 1930, in the village of Verkhniye Yushady, Menzelinsky district of the TASSR, “mounted policeman N. Mazinsky volmilitsiya interrogated Meseev Ignaty Fedorovich, “spiritual servant”, “wife, 1 daughter 22 years old” as an accused ", temporarily residing in with. Upper Yushady:

“I’m showing on business: I arrived in the village of Yushady in October, before the Intercession. He did not appear for registration with the VIC and s / s until January 13 and did not consider it necessary, i.e. did not know the order. I knew that the church was considered covered. With some members of the church council, I certainly talked about the opening of the church, and start the ministry.

The wife collected bread from the population, some gave meat. With regard to seeds, not so long ago I spoke, apparently at home, I don’t remember who and whom I spoke about, and why the seeds are large and why the seeds are small, there was a conversation about them, only that’s what kind of seeds should be sown.

What prompted me to ask about seed sorting options, I don’t remember myself (but I didn’t campaign). The mistake is that they collected bread without the permission of the s / s, and it was necessary to collect less, or it was not necessary to take it home, I did not know that 3 bags of our bread were stored in the barn, my wife knew.

Until now, there have been cases of walking around the yards, baptizing children at home, without the sanction of s / owls. I admit this is a mistake, I did not know that the church was closed.

The collection of bread was carried out in several villages, ... I admit I was guilty of royal money and portraits of the king, I did not consider it necessary to destroy, and also kept the money of the Vr (replacement) Government, and Kerensky, copper money, francs, for melting down into mugs or others things.

... kept, probably forgot to send them to destroy, kept as drafts. The attitude received in 1928 from Dean Kotelnikov, in ... leadership over churches .. and discussed. all the possible questions of religion ... .. I’m not suggesting anything.

It was necessary to sanction the issue of grain collection with the s / owls, but I accept this mistake, because I did not collect the bread for the service, the grain was all collected from the parish.(p. 14 corner of the case).

The testimonies are given in the form in which they are presented in the criminal case. The illiteracy of a person, or rather a policeman, who recorded this information, is striking.

On March 3, 1930, the GPU of the ATSSR for the Menzelinsky canton, “having examined the material of the inquiry on charges against the priest of the village. Upper Yushady, N.-Mazinsky volost ... Meseev Ignatius Fedorovich according to Art. 58-10 of the Criminal Code” found that “During the sowing campaign in 1929-1930, Meseev campaigned among the population that it was not necessary to sort seeds: “They didn’t sort them before, but there was more bread, everyone was full,” and he himself collected bread from the population, which he hid, this hindered grain procurement and the sowing campaign, that is, he committed an act under Art. 58-10 of the Criminal Code, which requires a preliminary investigation. So the bodies of the Menzelinsky GPU began a preliminary investigation. On the same day for "Miseev I.F." a measure of restraint was chosen in the form of detention in the Menzelinsky Correctional House, since "leaving at will is socially dangerous."

Priest Ignatius Meseev was arrested on March 5, 1930 and after a short investigation he was sent to the GPU of the TASSR. A court session of Troika G.P.U. was held in Kazan. TASSR.

“Listened: Case No. 778 on obv. MISEEVA Ignatius Fedorovich under Art. 58/10 of the Criminal Code.

Decided: MISEEVA Ignatiy Fedorovich to be imprisoned in a concentration camp for a period of FIVE years. File the case."

Thus ended the criminal case of priest Ignatius Meseev. It is still impossible to establish the place of his exile and his further fate in custody, despite the archival research carried out. Searches in the main archives that have information about prisoners in the period of the 30s of the last century have not yet yielded positive results. Most likely, taking into account the already middle age of the priest at the time of his placement in a concentration camp, and he was 57 years old at that time, general morbidity, exhausting work of prisoners and unsuitable conditions of imprisonment, Ignatius Meseev could have died in the camp, which is also confirmed by family traditions. But what is certain is that Father Ignatius suffered for his faith and humbly carried his cross.

Deacon Alexy KOMISSAROV,
Church of the Epiphany,Mendeleevsk

Nikolai Ivanovich Ilminsky (04/23/1822 - 12/27/1891) - missionary, teacher, an outstanding figure not only of the Volga region, but of our entire Fatherland, who significantly influenced the form of education of the non-Russian population of Russia. He formed his famous pedagogical system, was the initiator of the emergence of the national intelligentsia of the Kryashens (baptized Tatars), Chuvash, Cheremis (Mari), Mordovians, Votyaks (Udmurts). But, first of all, one should recognize him as a man of the Church, who throughout his life was concerned about its expansion and strengthening.

Certificate of appearance on the performance of military service. TsGA UR, f.245, op. 1, house 4612, l. 5-5 vol.

Extract from the metric book of the village of Umyak for 1896. TsGA UR, f.245, op. 1, house 4612, l. 34.

Saint Ignatius (in the world Dimitry Alexandrovich Brianchaninov) was born on February 5, 1807 in the village of Pokrovsky, Gryazovetsky district, Vologda province. The saint's father, Alexander Semyonovich, belonged to the old noble family of the Bryanchaninovs. Its ancestor was the boyar Mikhail Brenko, an armor-bearer of the Grand Duke of Moscow Dimitry Ioannovich Donskoy. Chronicles report that Mikhail Brenco was the same warrior who heroically died in the battle with the Tatars on the Kulikovo field in the clothes of the Grand Duke and under the princely banner. Alexander Semenovich Bryanchaninov kept good old customs in his family. He was a faithful son Orthodox Church and a zealous parishioner of the church he built in the village of Intercession.

The mother of Bishop Ignatius was an educated, intelligent woman. Having married very early, she devoted her whole life to her family. Sofia Afanasyevna loved her eldest son Dimitri most of all, distinguishing in him intelligence and beauty.

Dimitri learned to read early. His favorite book was The School of Goodness. This book, which spoke in simple and clear language about the life and deeds of the ancient ascetics, had a great influence on the impressionable soul of the future ascetic. Young Dimitri Bryanchaninov very early loved solitary concentrated prayer. In her he found comfort and consolation.

A very capable and serious young man beyond his years, he received an excellent home education.

When Dimitri was 15 years old, his father took him to St. Petersburg to continue his education. On the way to the capital, Demetrius for the first time openly expressed his desire to become a monk, but his father did not pay attention to this.

In St. Petersburg, young Bryanchaninov brilliantly passed the entrance exams to the Military Engineering School and, with a significant competition, was the first to be enrolled immediately in the 2nd grade.

During all the years of his studies, Dimitri Bryanchaninov was the first student, he was distinguished by rare modesty, sincere piety, and enjoyed the universal love of fellow students and teachers. But the future saint had to endure many sorrows in the school.

A bright star that shone in this darkness alien to him was friendship with Mikhail Chikhachev, who studied at the same Engineering School and, like his young friend, from childhood dreamed of prayer and exploits. Their friendship then continued throughout their lives and is an excellent example of true Christian friendship, because its basis was not some earthly interests, but a common desire to serve Christ the Savior and mutual support on the path of this service. They went to the temple of God together, prayed together.

During the years of his studies, Dimitri Alexandrovich was a welcome guest in many high-society houses. Family ties brought him to the house of the President of the Academy of Arts and a member of the State Council, Alexei Nikolaevich Olenin.
In his house at literary evenings, Bryanchaninov was a favorite reader and reciter, and with his literary and poetic talents he gained the favorable attention of A. S. Pushkin, I. A. Krylov, K. N. Batyushkov and
N. I. Gnedich.

Secular society temptingly extended its arms towards Brianchaninov, but could not catch him. The inquisitive young man was occupied not with worldly entertainment, but with prayer, visiting the temple of God and studying the sciences. He spent more than two years diligently studying the sciences, and when a vast field of human empirical knowledge opened up before the world of his mind, when he studied chemistry, physics, philosophy, geography, geodesy, linguistics, literature and other sciences, he set before The question is: what, in fact, do sciences give to man? “Man is eternal and his property must be eternal. Show me this eternal property, he says, that I could take with me beyond the tomb. But "the sciences were silent."

At this time, the seeker of truth met the monks of the Valaam metochion and the Alexander Nevsky Lavra. It was they who helped to find what his soul aspired to.

Under the guidance of the monks, Dimitri Alexandrovich began to read the works of the holy fathers. Here is how he himself writes about the beneficial influence that the patristic writings had on him: “What struck me first of all in the writings of the Fathers of the Orthodox Church? “This is their agreement, a wonderful, majestic agreement.”

Reading the works of the holy fathers, edifying conversations with the monks of the Lavra, through which he became acquainted with the later famous Optina Elder Leonid - all this revived and finally strengthened in the heart of Demetrius the desire of his childhood years - to go to the monastery.

It was not easy for Brianchaninov to fulfill this cherished desire of his.

After graduating from the Engineering School in 1826 with the rank of lieutenant, Dimitri Aleksandrovich, wishing to enter the monastery, immediately, in the same year, submitted his resignation. But here he had to enter into single combat with many "powers of this world" and "show an example of unshakable courage, martyr's prowess, direct confession." His parents categorically refused to bless him on the path of monastic life. The authorities refused to resign him. Emperor Nicholas I himself was against his dismissal.

Despite convincing requests, personal explanations, firmness of desire and rare tact, Dimitri Brianchaninov did not receive a resignation, and, according to the appointment of his superiors, he had to leave for the Dinaburg fortress in 24 hours.

But when the ascetic's own strengths are powerless in the struggle of life, God Himself comes to his aid and by His wise Providence arranges everything for the good.

In Dinaburg, Bryanchaninov soon fell ill, and in the autumn of 1827 his petition for release from secular service was accepted. Dimitri Alexandrovich immediately perked up; he went to the Alexander-Svirsky monastery of the Olonets province to the elder hieromonk Leonid and joined the number of novices of this monastery. However, soon hieromonk Leonid was forced to move to the Plo-schanskaya hermitage of the Oryol province, and then to Optina hermitage. He was followed by Dimitri Brianchaninov. The novice Dimitry did not stay long in the Optina Hermitage either. The meager food of this subsequently glorified monastery was reflected in his health.

At this time, Dimitri's mother, Sofia Afanasyevna, fell seriously ill. Preparing for death and wanting to say goodbye to her eldest son, she insisted that his father send a covered wagon for him to Optina Hermitage. Being himself in a very serious condition in Optina, Dimitri Brianchaninov visits his sick mother.

The novice Demetrius did not stay long in his parents' house. Soon he retired to the Kirillo-Novoezersky Monastery. Archimandrite Feofan, known for his holy life, lived in this monastery in retirement. The strict charter of the monastery was to the liking of the novice Demetrius, but the harsh, damp climate of the area adversely affected his health. He fell ill with a fever and for treatment was forced to return to Vologda and stay with his relatives. Having somewhat strengthened, with the blessing of the Vologda bishop, he lived in the Se-migorodskaya hermitage, and then in the more secluded Dionysius-Glushitsky monastery.

The years spent in these monasteries enriched him with spiritual wisdom and strengthened his devotion to the will of God.

In 1831, Bishop Stefan of Vologda, seeing the fiery zeal of the novice Demetrius, decided to fulfill the desire of his heart: on June 28, he tonsured Demetrius as a monk in the Resurrection Cathedral and named him Ignatius, in honor of the Hieromartyr Ignatius the God-bearer. To the one who from his youth carried God in his heart, it was most fitting to give this name.

On July 4 of the same year, monk Ignatius was ordained a hierodeacon by Bishop Stephen, and on July 25 a hieromonk.

Seeing the spiritual maturity of Hieromonk Ignatius, Bishop Stefan soon appointed him rector and builder of the Pel'shem Lopotov Monastery, which was already destined for closure. For a relatively short time (about two years), Father Ignatius was the rector here, but in this short period, thanks to his wisdom, strong will and invincible energy, he revived the monastery spiritually and economically. In a short time, the number of brethren increased to 30 people.

The young rector treated the brethren of his monastery, combining paternal severity with touching love. Feeling this love, the inhabitants of the monastery obediently obeyed the rector, despite his relatively young age.

On January 28, 1833, Hieromonk Ignatius was elevated to the rank of hegumen for his diligent efforts to revive the monastery.

At this time, his activities became known in St. Petersburg. At the end of 1833, he was summoned to the capital and he was entrusted with the management of the Trinity-Sergius Hermitage, with the elevation to the rank of archimandrite.

The Trinity-Sergius Hermitage was located on the shores of the Gulf of Finland near St. Petersburg. By the time Archimandrite Ignatius was appointed to it, it had fallen into severe desolation. The temple and the cells came into extreme disrepair. A few brethren (15 people) did not differ in strict behavior. The 27-year-old archimandrite had to rebuild everything anew: churches, buildings, Agriculture; he streamlined the service in the monastery, gathered a wonderful choir.

From 1836 to 1841 the famous church composer, Archpriest Pyotr Ivanovich Turchaninov, lived near the Sergius Hermitage - in Strelna. Deeply respecting Father Ignatius, he responded to his request and took upon himself the work of teaching the monastery choir. Father Pyotr Turchaninov wrote some of his best musical works especially for this choir.

The great Russian composer M. I. Glinka was also a deep admirer of Archimandrite Ignatius; at his request, he studied ancient Russian music and, with his advice, contributed to the improvement of the musical culture of the monastery choir.

The director of the court chapel A.F. Lvov also took an active part in the organization of the choir of the Sergius Hermitage.

Archimandrite Ignatius combined almost incompatible positions: for the brethren of the monastery he was an excellent rector, administrator, and at the same time a benevolent spiritual father. At the age of 27, he already had the gift of receiving the thoughts of his flock and leading their spiritual life. By his own admission, Father Ignatius, serving with the living word was his main occupation, to which he devoted all his strength. The feat of serving his neighbor with a word of edification was for him a source of joy and consolation in the field of his many-sorrowful life. In Sergius Hermitage, despite being extremely busy, he also wrote most of his works.

Since 1838, the circle of activities of Archimandrite Ignatius expanded significantly: he was appointed dean of all the monasteries of the St. Petersburg diocese and could now more widely spread his beneficial influence on the monasticism of the entire diocese. He contributed to the flourishing of the spiritual life of the ancient Valaam monastery, facilitating the appointment of Abbot Damaskin, experienced in the spiritual life, as rector there.

In Sergius Hermitage, visitors of all positions and ranks constantly came to Father Ignatius. Everyone needed to talk, everyone needed time. Quite often I had to travel to St. Petersburg and visit the homes of noble benefactors of his monastery. Despite such an outwardly seemingly scattered way of life, in his heart Archimandrite Ignatius remained an ascetic hermit. He knew how, under any external conditions of life, to maintain inner concentration, to unceasingly perform the Jesus Prayer.
In one of his letters, Father Ignatius wrote about himself: “Having spent the beginning of my monasticism in the most secluded monasteries and imbued with the concepts of strict asceticism, I maintained this direction in Sergius Hermitage, so that in my living room I was a representative archimandrite, and in my office wanderer."

There, in a secluded room, Father Ignatius spent sleepless nights in prayer and tears of repentance. But, as a true servant of God, guided by the spirit of humility, he knew how to hide his exploits from the eyes of people.

In 1847, Archimandrite Ignatius, exhausted by illness, applied for retirement, but instead received a long vacation and went to be treated at the Nikolo-Babaevsky Monastery of the Kostroma diocese. On a way
in this monastery he stopped in Moscow and spent several days in the Trinity-Sergius Lavra.

Father Ignatius stayed in the Nikolo-Babaevsky Monastery for 11 months, after which he again returned to the Sergius Hermitage. Difficult days began again: the leadership of the spiritual life of the monastic brethren, the reception of visitors, trips to St. Petersburg, the construction of new churches.

According to the memoirs of Archimandrite Ignatius (Malyshev), his spiritual father- Archimandrite Ignatius (Bryanchaninov) had a very different attitude towards visitors, it depended on the mood with which they came to Father Ignatius. His soul had a special ability to see the state of mind of other people. This special property is possessed by almost all blessed people, people of the spirit, and not of the flesh. Archimandrite Ignatius at one glance comprehended the human soul. With the petrified, he was silent. With the evil ones, he sometimes played the fool. But with those who sought salvation, he was frank and talked for a long time, pouring into the soul of the interlocutor the salutary balm of the word of God, patristic instructions and life-tested advice.

The circle of acquaintances of Father Ignatius was very extensive. Bishops, abbots of monasteries, monks and ordinary laity turned to him with their requests, knowing that the loving heart of Father Ignatius would respond to their needs.

The name of Archimandrite Ignatius was known in all strata of society. Father Ignatius corresponded with quite a few spiritual and secular persons. So, N.V. Gogol, in one of his letters, speaks with great respect of Father Ignatius. The famous Admiral Nakhimov, a hero of the Crimean War, reverently accepted the icon of St. Mitrofan of Voronezh sent to him in Sevastopol by Archimandrite Ignatius. His letter to the great Russian artist K. P. Bryullov is remarkable.

In total, more than 800 letters of Bishop Ignatius are currently known.
In the letters, the qualities of the soul of Archimandrite Ignatius are somehow more vividly revealed: his extraordinary goodness, spiritual prudence, a deep and correct understanding of contemporary life.

Years passed. The bodily strength of Father Ignatius was weakening more and more. The thought of retiring in order to spend the end of life in solitary silence appeared more and more often.

In 1856, he undertook a journey to Optina Hermitage, intending to completely move there, but this intention was not realized, for the Lord was pleased that His chosen one would also serve the Holy Church in the episcopal rank.

In 1857, at the suggestion of Metropolitan Gregory of St. Petersburg, Archimandrite Ignatius was consecrated Bishop of the Caucasus and the Black Sea. The consecration took place on October 27, 1857 in the St. Petersburg Kazan Cathedral. The consecration was performed by Metropolitan Gregory with a host of other hierarchs.

Father Ignatius never aspired to the episcopal rank. Not about the episcopal baton, but about the simple staff of the desert-dweller were his incessant dreams. In his speech at the naming, he said: “In the days of my youth I strove into deep deserts, but I did not at all think about serving the Church in any order of the priesthood. To be the bishop of my heart and to sacrifice to Christ the thoughts and feelings sanctified by the Spirit—this is the height to which my eyes were drawn.”

On January 4, 1858, Bishop Ignatius arrived in the city of Stavropol and took over the administration of the diocese.

The recently opened Caucasian diocese was very unsettled. The population was distinguished by a restless warlike character; therefore the first word of St. Ignatius, addressed to the Stavropol flock, was the word of peace. "Peace to this city! .."

For a short time - less than four years - Bishop Ignatius ruled the Caucasian diocese. During this time, he visited many parishes of his vast diocese, put the organs of diocesan administration in order, achieved an increase in the salaries of the clergy of the diocese, introduced a solemn service, arranged an excellent hierarchal choir, built a hierarchal house, transferred the seminary to new and better buildings, and closely monitored for her inner life. In addition, he preached tirelessly. In relation to the clergy and parishioners, Vladyka Ignatius was a true peacemaker: strict with himself, he was indulgent towards the infirmities of his neighbors.

But a serious illness did not leave Bishop Ignatius in the Caucasus, and in the summer of 1861 he filed a petition to dismiss him for retirement in the already known to him Nikolo-Babaevsky Monastery. A few months later, the request was granted, and on October 13 of the same year, he, along with several devoted students, moved to the named monastery.

Some time later, he wrote to his friend Mikhail Chikhachev: “Never in my life have I been so pleased with my position as I am now. It seems that my Guardian Angel, at the command of God, dictated to the Holy Synod a decree about me - so this decree satisfies the requirements of my mental mood and bodily health.

The difficult task of managing the diocese was accomplished with dignity by Bishop Ignatius. And now he was going to rest in order to prepare his soul in solitude for the transition to eternity and for feasible occupations for the benefit of others.

Bishop Ignatius arrived at the Nikolo-Babaevsky Monastery on October 13, 1861. And so the years of solitary life in a little-known monastery flowed.

By the time of the arrival of Vladyka Ignatius, the Nikolo-Babaevsky Monastery had fallen into an extremely deplorable state. There was not even food, and the monastery had large debts. Many buildings, in particular, the cathedral church, fell into disrepair.

The natural mind and practicality of the lord allowed him to improve in a short time financial situation cloisters and overhaul buildings and build new temple in honor of the Iberian Icon of the Mother of God.

In his free time, the saint was engaged in revising his previous writings and writing new ones. In the Nikolo-Babaevsky Monastery, St. Ignatius wrote "The Offering to Modern Monasticism" and "The Fatherland". Many of his edifying letters date from this period.

The author himself divided his works into three groups: the first 3 volumes - "Ascetic Experiences", including articles, mainly written in the Sergius Hermitage; 4th volume - "Ascetic Sermon", which includes sermons delivered in the Caucasus; The 5th volume - "The offering to modern monasticism", that is, advice and instructions to monastics about external behavior and internal deeds, the 6th volume - "The Fatherland" - was published after the death of Bishop Ignatius. This book contains the statements of more than 80 ascetics on the issues of Christian asceticism and examples from their lives.

The writings of Bishop Ignatius are not the fruit of the theologian-theorist, but the living experience of an active ascetic who built his spiritual life on the basis of Holy Scripture and moral tradition of the Orthodox Church.

First of all, it must be said about the creations of St. Ignatius that they all bear the seal of blessed anointing. He wrote his works when the Divine verb touched his sensitive ear, when the word sent by the Lord appeared in his heart.

“There were moments in my life,” he wrote to S. D. Nechaev, “either during heavy sorrows, or after a long silence, minutes in which the “word” appeared in my heart. This word was not mine. It comforted me, instructed me, filled me with imperishable life and joy, and then departed. I happened to write down the thoughts that shone so brightly in those blissful moments. I read later, I read not my own, I read words that descended from some higher environment and remain an instruction. For this reason, Saint Ignatius did not regard his works as his own, but recognized them as "the property of all contemporary ascetics of the Orthodox Church."

The writings of St. Ignatius expound the teaching of the holy fathers on Christian life, "applied to the requirements of modernity." This is an important feature and dignity of his creations.

Theological legacy Saint Ignatius was received by the readers with great love and gratitude.

Even during the life of Bishop Ignatius, his creations were distributed to many monasteries of the Russian land and were highly appreciated.

The Sarov Pustyn accepted the "Ascetic Experiences" with special love. In the Kiev-Pechersk Lavra, Optina Hermitage, in the monasteries of St. Petersburg, Moscow, Kazan and other dioceses of creation, the saints were recognized as soul-saving books, reflecting the ascetic tradition of Orthodox asceticism, in relation to the spiritual requirements of monasticism of that time. Even on distant Mount Athos, the creations of Bishop Ignatius gained fame and aroused reverent veneration for their author. The best hierarchs of the last century immediately saw in the writings of Bishop Ignatius a comprehensive guide to spiritual life. On April 7, 1867, Metropolitan Isidore of St. Petersburg wrote to Bishop Ignatius: “Having received today 3-4 volumes of Your Eminence’s work, I hasten to express my sincere gratitude to you for your useful labors, which testify to your deep study of the soul-saving teaching of God-wise ascetics of piety and true leaders in monastic life."

In the first year of his stay in the Nikolo-Babaevsky Monastery, the health of Bishop Ignatius improved somewhat. But soon the disease intensified again, and until his death he stayed here without a break.

The year 1866 came, the 3rd and 4th volumes of his works were being printed. Bishop Ignatius himself became so weak that all those who came to see him were amazed at seeing him. But the master was cheerful in spirit, he was waiting for death, for he devoted his whole life to the service of Christ, and life for him was Christ, and death was gain (Phil. 1, 21).

In the last days of his life, he was imbued with an extraordinary kindness to all, which, it seemed, was dissolved by some kind of pity. But at the same time, unspeakable joy shone on the face of the patient.

On April 16, 1867, the first day of Pascha, Vladyka celebrated the last Liturgy with great difficulty. He no longer left the cell, his strength noticeably weakened.

On the sixth day after his death, the body of Bishop Ignatius was buried by His Grace Joanathan, Bishop of Kineshma, according to the Paschal rite.

5,000 people attended the burial of St. Ignatius.

Everyone was surprised at the softness of the hands and, in general, at the calm position of the body of the deceased, which did not at all emit the usual smell of decay. The funeral of the deceased was more like some kind of celebration than a burial. Involuntarily, the words of the deceased were recalled: “You can know that the deceased is under the grace of God, if, during the burial of his body, the sadness of those around him is dissolved by some incomprehensible joy.”

The coffin with the body of the saint was surrounded around the cathedral and, while singing "Christ is Risen", was lowered into the ground in a small hospital church in honor of St. Sergius Rado-Nezhsky and St. John Chrysostom, at the left kliros.

It is noteworthy that Bishop Ignatius, who devoted almost twenty-five years to the service of the northern monastery of St. Sergius, also found eternal rest in the church of St. Sergius, only in the south.

In the autobiographical notes of M. V. Chikhachev, the posthumous appearances of St. Ignatius by his flock are noted.

So, on the twelfth day after the death of the saint, one of his spiritual daughters, who was in great sorrow because of his sudden death, saw him in an indescribable light in the temple. That same night, she heard the wondrous singing of a thousand voices. Thick basses hummed measuredly from a distance, as the ringing of all Moscow bells hums on Easter night, and this hum smoothly merged with soft velvet tenors, with altos crumbling silver, and the whole choir seemed to be a single voice - there was so much harmony in it. And more and more clearly the words stood out: “Defender of Orthodoxy, repentance and prayer to the doer and teacher, a fair amount, bishops inspired decoration, monastic glory and praise; Thou hast made all of us chaste in your writings. Spiritual Tsevnitsa, new Chrysostom: pray for the Word of Christ God, which you carried in your heart, grant us repentance before the end!

The singing of this troparion was repeated for three nights.

The service of Bishop Ignatius with the word of edification did not stop with his death. The teaching of the saint about the spiritual life of a Christian, set forth by him in his works, serves the salvation of Christians of all subsequent generations. Numerous editions of the works of Vladyka Ignatius quickly dispersed throughout the monasteries and individuals, across the face of the entire Russian land.

In the year of the death of Bishop Ignatius, Archbishop Leonid of Yaroslavl wrote: “I hope that the Orthodox Russian people will gradually assimilate the late saint; in his life and writings they will try to find, and will find, what can be common to the salvation of the soul.

Interest in the personality and immortal creations of Bishop Ignatius does not fade even today. In the Orthodox East, Bishop Ignatius is considered an outstanding ascetic and Orthodox spiritual writer.

“All that Bishop Ignatius teaches on matters relating to Christian life, is in full accordance with the Ecumenical Tradition of Orthodoxy, is based on this tradition expressed in the works of the Holy Fathers.

And at present, Bishop Ignatius is the best spiritual leader, the best example of how a person can remain faithful to Christ in the whirlpool of life, constantly kindling in his heart the fire of love and devotion to God.

Bishop Ignatius was canonized for the holiness of life, which is revealed in his works, written in the spirit of the authentic Orthodox patristic tradition. They continue and now effectively exert their beneficial influence on all who seek the path of Christian salvation.

The primates of the Orthodox Church left a special mark on the culture and spiritual life of the country. Their deeds and words influence the formation of personalities in several generations. One of the outstanding figures of the church is St. Ignatius Brianchaninov. He left behind a vast legacy: spiritual and educational literature, correspondence with famous theologians and statesmen of his time, and many followers.

Family and childhood

The future bishop of the Caucasus and the Black Sea was born into the eminent noble family of the Bryanchaninovs in early February 1807. At baptism he received the name Dmitry. Before his appearance in the family, two babies died, and the mother, trying to overcome despair and filled with faith, visited the holy places around the family estate in the Vologda region. Through fervent prayers, a boy was born, followed by five more children. From childhood, Dmitry was a special child, he loved loneliness, he preferred reading to noisy children's games. Interest in monasticism was determined early.

All the children of the Bryanchaninovs received primary education at home. But it was so brilliant that it easily helped everyone to enter educational establishments with the highest scores. According to the recollections of his younger brother Peter, Dmitry never suppressed his younger brothers with his authority or many knowledge. In the heat of the games, jokingly tying children's battles, Dmitry always told the youngest: “Fight, don’t give up!” This persistence St. Ignatius Brianchaninov carried through his whole life.

military school

At the age of 15, his father decided to send Dmitry to a military school. This was required by the status and position of the family in society. On a trip to St. Petersburg, to the place of study, the father asked his son what his heart was for. Dmitry, after some hesitation, asking his father not to be angry in case of an unpleasant answer to him, said that he saw himself as a monk. The parent did not pay much attention to the answer, believing that this was a rash decision, and did not attach any importance to it.

The competition for the St. Petersburg Military Engineering School was high: thirty students had to be selected from one hundred and thirty applicants. Dmitry Bryanchaninov was one of the first to be accepted based on the results of the exams. Even then, teachers predicted a wonderful future for him. The family ties and his own talents helped the young Bryanchaninov to become an entrance to literary evenings with the president of the Academy of Arts A.N. Venison. In the bohemian circle, he made acquaintance with Pushkin, Krylov, Batyushkov, and he himself soon became known as an excellent reader.

During his studies, St. Ignatius Brianchaninov diligently comprehended the sciences, he was the best in his class, but his inner preferences lay in the field of spiritual interests. During this period, fate brought him together with the Valaam monks and the monks of the Alexander Nevsky Lavra. In 1826 he graduated with honors from an educational institution with the rank of lieutenant, he immediately applied for resignation. His goal was to devote his later life to monasticism. This was prevented not only by relatives, but also by influential patrons of the capital. Dmitry Bryanchaninov had to go to the place of service, but the Lord had other plans.

Novice at the monasteries

Upon arrival at the place of service, in the Dinaburg fortress, the young military man fell seriously ill. The disease did not go away, and after a year he again asked for a discharge from military service, and this time everything worked out in his favor. Freed from worldly duties, Dmitry went to the elder Leonid, who labored in where he became a novice at the age of 20. Due to circumstances, Elder Leonid soon moved first to the Ploschanskaya Hermitage, from where he departed for Optina Hermitage, the novices, including Brianchaninov, made the movements with him.

Life according to strict canons had a bad effect on Dmitry's health. He was forced to leave, the path lay home, where he was able to visit his sick mother at her insistent request. The time spent in the family circle was short, and the novice went to the Kirilo-Novoozersky Monastery. The climate turned out to be almost disastrous, Dmitry became seriously ill, and fate, as if testing him for the strength of the decision, again returned the young man to his parental walls.

Having recovered in body, strengthened in spirit, and having received the blessing of the Vologda Bishop, the future hierarch Ignatius Brianchaninov went as a novice to the Semigorsk hermitage, and then moved to the Dionysius-Glushitsky monastery. The time of obedience is one of the most difficult trials, Dmitry confirmed his decision. At this time, he wrote the first work, "The Lament of the Monk." On June 28, 1831, Bishop Stefan of Vologda took the tonsure and the monk Ignatius appeared in the world, the name was given in honor of the saint and martyr Ignatius the God-bearer. In the same year, the newly tonsured monk received the rank of hierodeacon, and a few days later - hieromonk.

Many works

The life of St. Ignatius Brianchaninov was full of accomplishments, difficulties and strenuous spiritual work. Being young in age, he was appointed head of the Pel'shem Lopotov Monastery. The monastery was already ready for closing at the moment when Ignatius arrived at the place of service. I had to be not only a shepherd of a small brethren, but also a builder. In just two years of energetic activity in the monastery, many buildings were restored, worship services were streamlined, the number of inhabitants of the monastery increased to thirty monks.

Fortitude, rare wisdom for such a young age, earned the abbot respect among the brethren, veneration and unquestioning obedience even to older monks. Diligence and efficiency served as a pretext for the ordination of Hieromanakh Ignatius to the rank of abbot of the monastery.

The successful and quick restoration of the almost lost monastery was the first glory. Vigorous activity, humility and perseverance in achieving goals turned into a new appointment: at the end of 1833, hegumen Ignatius was recalled to St. Petersburg, where he was entrusted under the care of the Trinity-Sergius Hermitage. At the same time, he was elevated to the rank of archimandrite.

Trinity-Sergius Hermitage

At the time of accepting the new monastery, Archimandrite Ignatius was twenty-seven years old. The Trinity-Sergius Hermitage was in a deplorable state: there was confusion in the thinned brethren, laziness was observed, services were conducted with digressions. The courtyard was dilapidated, much collapsed. For the second time, Saint Ignatius Brianchaninov accomplished the feat of restoring the spiritual and material life of the monastery entrusted to his labors.

The proximity of St. Petersburg and the extensive acquaintances of the rector helped to quickly put the premises in order. Spiritual life was filled and took the proper direction thanks to the guidance of Father Ignatius. Within a short time, services in the Trinity-Sergius Hermitage became exemplary. Particular attention was paid to chants. P. Turchaninov applied his labors and cares in the field of teaching the church choir. M.I., in last years life, carried away by history and research of old scores, wrote several works for the local choir.

In 1834, Saint Ignatius Brianchaninov received the rank of archimandrite, and in 1838 he became dean of the monasteries throughout the St. Petersburg diocese. In 1848, tired of labor and bouts of illness, Archimandrite Ignatius asked for his resignation and settlement in a secluded monastery. But this time, the Lord had other plans. Having received a vacation of 11 months, the saint returned to his duties.

The abbot was not only involved in the arrangement and life of the monastery. His attention was riveted to theological literature, research, reflections. Within the walls of the Trinity-Sergius Hermitage, a theologian and rhetorician, St. Ignatius Brianchaninov, appeared. "Ascetic Experiences" - this is the name of one of his best works, the first two volumes were written at this time. Subsequently, theological books will come out from under his pen, shedding light on many issues of religion, the inner mood of monastics and laity.

Bishopric

Desiring to serve God and the church, Ignatius Brianchaninov nevertheless longed for solitude. But he was appointed to serve the development of spiritual life in one of the most difficult regions of Russia. In 1857 Archimandrite Bryanchaninov received the bishopric of the Caucasus and the Black Sea. The administration of the diocese lasted four years. During this time, a lot of administrative work was done: the governing bodies were brought into proper condition, the salaries of the priests were increased, a wonderful choir was created, a bishop's house with a farmstead was built, the seminary received a new place.

But the disease progressed, it became more and more difficult to serve, and the bishop filed another petition asking for his resignation and removal to the Nikolo-Babaevsky Monastery. This time the request was granted.

Last resort

In 1861, Saint Ignatius Brianchaninov, accompanied by several disciples, arrived at a settlement in a remote monastery. The first time of life in the monastery can hardly be called calm: the Nikolo-Babaevskaya monastery was in decline, it took a lot of work to restore it. The path already covered several times was repeated with the same triumph: in a short time, the premises were rebuilt, a farm appeared, a new church in honor of the Iberian icon Mother of God.

The first serious writings of St. Ignatius Brianchaninov also appeared here. He revised his previous works and began to write new ones. The first in a series of best works were written "The Fatherland" (posthumous edition) and "Offering to modern monasticism." During the life of the author, books began to be published, which he divided into three parts:

• the first included: "Ascetic Experiences", 3 volumes;
• in the second: "Ascetic Sermon", 4th volume;
• in the third: "An offering to modern monasticism", 5 vol.

The fourth part of the works came out after the repose of the saint, it was compiled by "The Father". In demand among monastics and deeply believing laity is the book written by St. Ignatius Brianchaninov, “To Help the Penitent”. In this work, instructions are written, given practical advice those who follow the path of inner enlightenment, where repentance is the cornerstone of faith and turning to God. On April 30, 1867, the saint's earthly journey ended, and the ascent began.

Canonization

The works of St. Ignatius Brianchaninov received recognition during the author's lifetime and were distributed to libraries. The Athos priesthood, famous for its harsh judgments and zeal of faith, accepted the author's works with favor. The life of the saint was ascetic, full of work, enthusiasm, accomplishments. The laity, brethren and students noted the greatness of the soul of Ignatius Brianchaninov, after his death, interest in his personality did not fade away. Works serve as a guiding star for many in the search for their destiny.

Assignment to occurred in 1988. The canonization took place in the Russian Orthodox Church. You can touch the holy relics in the Holy Vvedensky Yaroslavl diocese. In serving God, helping people during life and after death, St. Ignatius Brianchaninov found his destiny.

Books: Theological Legacy

The literary and theological works of the saint are extensive in terms of the topics covered in them. An essential part is the extensive correspondence of the pastor with numerous acquaintances, famous people. Of particular interest is the theological correspondence with Theophan the Recluse, in which the spiritual matters studied by the pastors are discussed. In general, the literary religious heritage refers to the following theological sections:

• Eschatology.
• Ecclesiology.
• A developed author's teaching on spiritual delusion, in which warnings are given to those who study theology.
• Angelology.
• Apologetics.

The complete collection of the works of St. Ignatius Brianchaninov consists of seven volumes. For several generations of monks, laity, historians and lovers of literature, the books of St. Ignatius Brianchaninov help find answers, decide on the choice of a future path, and help believers with spiritual support.

Just as the Valaam Monastery used to send missionaries to Alaska, last year, fulfilling the blessings of His Holiness the Patriarch, three monks went on a missionary trip to Kamchatka. Hieromonks Herman and Ignatius, together with monk Kirill, do not break off contact with their native monastery. Today we are talking with Hieromonk Ignatius (Smirnov), a member of the Valaam Mission in Kamchatka.

12.06.2012 The labors of the brethren of the monastery 11 810

- Good afternoon, father Ignatius, we are very glad to see you again on Valaam! Tell us, please, what position do you hold now and what is your work directly?

I was appointed acting rector of the Church of St. Nicholas the Wonderworker in the village of Palana, Koryak Autonomous Okrug, Kamchatka Territory. My work is the care of the parishioners of the village church, missionary work. Together with my assistant, monk Cyril, who oversees the execution church charter and participates in services as a reader, we attend children's institutions, including an orphanage, a college, we fulfill various requirements, that is, we fully participate in the activities that should be carried out by a priest in a given area.

- How many people are in your spiritual mission? As I understand it, these are not only the monks of the Valaam Monastery?

Three monks arrived from the Valaam Monastery, as well as three people from the brethren of Optina Hermitage. Now the monks from Optina Hermitage are in the city of Petropavlovsk-Kamchatsky in the monastery of the Holy Great Martyr Panteleimon. It's the only one monastery in Kamchatka. The brothers from Optina Hermitage are not currently involved in missionary work. They perform various obediences and wait for the Vladyka's orders regarding themselves: to remain in the brethren of the monastery or go to some village to feed the local residents.

Who initiated the organization of a spiritual mission in Kamchatka?

This idea belonged directly to His Holiness Patriarch Kirill and was voiced by him after his trip to Kamchatka. There is an acute shortage of priests in this remote region. It is difficult for the white priesthood to leave their native lands and go so far with their family, therefore His Holiness Patriarch Kirill wished to attract obedience to this black clergy. After all, the monks are not assigned to places, performing obedience, they can, with a blessing, be anywhere in the world. By their example of self-sacrifice and self-renunciation of earthly blessings, monastics can carry out missionary work in harsh climatic conditions, including in Kamchatka. The man is doing a constant feat. Apparently monks are a better choice for such a mission.

-Please tell me, as property rights, something belongs to your mission, the church, the land?

The temple belongs to the Russian Orthodox Church. It was built at the own expense of the parishioners, without anyone's help. The bulk of our parish is made up of women. Thanks to their care, the building of the temple was erected, and our services are held in it. Currently, a new temple is being built, which will be named in honor of St. Nicholas the Wonderworker. In 2010, during a visit to the Kamchatka Territory, His Holiness Patriarch Kirill laid the groundwork for the future church, and in the autumn of this year it is planned to put the building into operation, prepare and consecrate the church.

- Father Ignatius, do you experience a kind of “competition” from various sects and faiths?

Many orders, many rules established by sectarians are alien to Orthodoxy, Christian values, and the way of life that sectarians lead does not frighten us in any way. There are two largest non-Orthodox religious groups in the village - Baptists and Pentecostals. The Baptists have quite a lot of influence. People choose this church, most likely, not because of a deep sense of faith, but because of some material prospects, because the Baptists provide an opportunity to earn extra money and generally strengthen themselves financially. As for the second dominant religious group, the Pentecostals, it is very close to the Koryaks in terms of tradition, folklore associated with dances and songs, in general, in terms of prayer service, customs that they have established. And therefore, some Koryaks settle down to them very quickly. But the stumbling block is those unnatural feelings that arise during charismatic worship, they just really scare people away.

- Do you help people to return from Baptists and Pentecostals back to Orthodoxy?

No, you can't say that. If people come to us, we talk to them, we are interested in what brought them to our church. It should be noted that the sectarians are very well prepared and in all disagreements with Orthodox Christians, they know how to defend their point of view. People who come to services in our church are people who do not like something in sects and they begin to take an active interest in Orthodoxy. In conversations with them, we show the negative aspects of sectarianism, talk about true Orthodoxy, true Christian piety, about the history of Christianity, and try to open our eyes to many things. We get the impression that many former members of these religious groups are simply hypnotized. The Russian Orthodox Church ended up in these places too late. Sectarianism appeared in Kamchatka much earlier and managed to plant its poisoned seeds and create cells. The people were initially greatly deceived, but now people are beginning to more or less navigate, distinguish the Orthodox faith from sects.

- How often do you perform the Sacrament of Baptism?

Baptism we hold regularly, no more than three times a week. On average, once a week. Quite recently I baptized a Koryak girl.

- Do people from sects or atheists get baptized more often?

Atheists and pagans are more often baptized. Many still adhere to the traditions of Koryak paganism. The Koryak people since ancient times believed in gods, or rather in demons. Paganism has taken deep roots, but in general the Koryaks believe in God. Therefore, among this people, Christianity is mixed with paganism. For example, they believe in the transmigration of souls, this belief is passed down from generation to generation. From this tradition fixed in the mind, the fear of death, the fear of God's judgment, which Christianity proclaims, is lost.

- What brings you joy in the work of the mission, and what points would you like to change?

We managed to attract parishioners to long services, most people regularly participate in the Sacraments of Confession and Communion. Despite the unusual many hours of standing, people listen to us, participate in prayer. It's really nice. Easter passed very happily! On the bright week there were daily services, parishioners participated in the procession, showed interest in the services, the sacraments. There is a parish Sunday School. In the classroom, people learn to understand important things so that through this understanding they can feel the importance of participating in the ordinances. I think we are succeeding in enlightenment.

The difficulty lies in the fact that residents get used to us for a long time. One can feel their shyness, complexes, especially from the Koryaks. They are hard to open up in confession. We understand the importance of a person telling about his secrets, deeds, deeds, revealing all sins for healing through the Sacrament of Confession. Therefore, now in the first place for us is the trust of parishioners. When we first arrived at the parish, we found a difficult moment: the parishioners quarreled among themselves, some even had a conflict with the priest.

Before leaving, Vladyka warned about the unhealthy atmosphere in the village of Pelana and that our task would be to reconcile the warring people. With God's help, this situation was resolved. Unfortunately, the entire parish is made up of women, while there are practically no men. There was one middle-aged man, but he went to work in a neighboring village.

There is also an idea to attract and train some of the local young people, and perhaps in the future they will become priests, will minister to the flock of this parish. And how many people, on average, partake of communion Sunday Liturgy? Almost all who came to the service. These are women and children. On average 20-25 people.

- Upon arrival in Palana, how did you get acquainted with the local population?

I arrived here on December 19, 2011, together with the head of the missionary department, monk Fyodor, who himself had only once visited the village of Palana. At that time, the Belgorod priest Alexei served as rector, since an agreement was concluded between the Belgorod and Kamchatka dioceses, according to which a priest is sent from the seminary for six months to practice. Alexey's father's service life was coming to an end, and I replaced him. Father Aleksey knew the local residents, the village administration well and introduced me to all the key officials. The members of the administration were very willing to communicate, they were interested in the timing of my arrival. Fathers were constantly changing in the village. The change of abbots made people nervous, because the priest they were used to was leaving, and they had to get used to a new person. We promised that we would stay at the parish for at least 2-3 years. The welcome from the administration was friendly. Officials offered comprehensive assistance in any difficulties. For example, with the help local authorities, on the feast of the Epiphany, a hole was cut out, where we made the first consecration of water. In our work, help also comes from ordinary citizens. The local newspaper publishes articles devoted to the holidays of Christmas, Epiphany, Easter. In addition to sects, many are disposed towards Orthodoxy.

- Are you going to attract the priests of the Kamchatka diocese to you?

No, there are now a lot of villages that do not have priests at all, so we will most likely be left alone.

- Is that why you don't have brethren from Optina Hermitage?

For a different reason. Vladyka's plans were to send the Optina monks to another village, and the monks themselves expressed such a desire, but they lacked a priest. In the village of Palana, the Valaam brethren had to be without Father Herman, since Vladyka wanted to leave him in the city of Petropavlovsk-Kamchatsky to head the diocesan department of apologetics (the department for combating sects). At the moment Father Herman is expecting another obedience in Petropavlovsk-Kamchatsky. So far, nothing is clear with the Optina brethren.

- What do you think, when the result of your work will be evaluated in three years, will you be sent to some other mission, and not to the Valaam Monastery?

It is hard to say.

- But would you like to return to Valaam anyway?

Of course, we would like to return to the Valaam Monastery. After all, even if a person tries to maintain his monastic order, negative external conditions are still created, because worldly life relaxes monks.

- That is, maybe in some ways it would be even more logical if there were white priests in the framework of this mission?

Undoubtedly. It is easier for white priests to navigate the everyday difficulties that people voice in confession. It is not useful for monks to delve into these problems. However, constant communion with God really inspires us. We get satisfaction from our activities. It's nice to see the happy faces of people. After all, the general situation in the village is very sad, dull, people live very hard. They have no theaters and cinemas, no entertainment that is in an ordinary city. Free time given to alcohol. There are no jobs, wages are low, citizens live off social assistance. Plants and factories have long been destroyed, the main source of income is fishing and hunting in the summer. In winter, everyone drinks, there is no income.

- It turns out that the need for your work, due to that social position, is huge?

Unfortunately, the state now can offer nothing to local residents for their development, education, comfort. Only the Church can still somehow help. But we are faced with disbelief, with unwillingness to work. It is felt that the place is unconsecrated and it is necessary to arrange a liturgical life, to pray for these people, so that the Lord would sanctify them, direct them to the truth, to salvation.

- But if you yourself understand that there is simply no end of work there, why don't you stay and devote your whole life to missionary work?

The best option would be if we find a replacement from the locals. So let's wait for a favorable period. Naturally, we will not abandon people, we will not leave them without nourishment. It all depends on the general situation that will develop. I hope that God will manage everything and help.

- How does the Kamchatka diocese participate in the work within the framework of this village, what exactly do they do?

Now the temple is being built under their leadership.

- I mean in a spiritual sense.

First of all, we fulfill obediences from the Kamchatka diocese. This is the canonical territory of Bishop Artemy, who actually put us to fulfill this obedience. For about two years in Kamchatka, Father Arkady from the Trinity-Sergius Lavra obeyed and planned to stay until the end of his life. In the new conditions, the monk is tempted by temptations in which he can relax. He has some kind of relationship, connections, friendship with worldly people and it is already hard to refuse when, let's say, you are invited to go to nature, have fun, relax. Thus, one can lose one's monastic order, become worldly. In order not to succumb to this, it is necessary to be spiritually very strong person, to be able to survive the situation. I'm not 100% sure for myself. And what will happen to me in a year, in two years? How much strength, patience, strength will be enough?

- Are there people in Kamchatka now who would live according to the example of St. Herman of Alaska?

I still think that in the time of Reverend Herman of Alaska there was a different life. Today there are many more temptations for modern man. And before there were only aboriginal tribes, there were no kindergartens, no schools. We must not forget that Abbot Damaskino spent a long time choosing whom to send to this mission, and chose St. Herman of Alaska, as a fully formed, spiritually strong monk. But I can't describe myself that way.

- Tell me, how do you spend a typical weekday?

We got up at about 7 o'clock. Together with Father Kirill, we celebrate the Midnight Office, morning rule. Then comes breakfast. After breakfast, Father Kirill bakes prosphora twice a week, while I can continue my prayer rule or study. I am currently studying at the seminary and I need to do both written work and prepare for exams. Just before lunch, all the time is devoted to studying. After lunch we can visit educational institutions. I take care of a local college, and Father Kirill is an orphanage. By 6 pm we are going to the service, we make the evening rule, akathist, compline with evening prayers, well, then we return home, have dinner. At the end of the day we are engaged in reading, writing articles for newspapers, reports for the diocese, in which we inform the authorities about the work done. We also have time to read the holy fathers until 10-11 pm, then the evening rule and around 12 pm lights out.

We currently live in apartments. On Saturday we celebrate the All-Night Vigil, on Thursday and Sunday we celebrate the Divine Liturgy. On the eve we spend Vespers with Matins, on Saturday - Litiya. Before us, the parishioners had never seen the rite of lithium. In general, we try to observe the monastic liturgical charter, without any special abbreviations. After the Sunday Liturgy, we hold a school for adults, where we talk in detail about the sacraments. The parishioners are interested in the classes, they actively ask questions. Frankly, we rejoice when we see such curiosity, zeal for the service, for participation in the sacraments.

- And who during your service acts as a reader, choristers?

The main reader is Father Kirill, and the choristers are local parishioners. They sing in a special Kamchatka chant, from which they do not want to depart, no matter how Father Kirill tries to correct their singing. Of course, I'm more accustomed to the Valaam chant. But for me, confession takes up most of the service, so it’s not always possible to listen to the singing. On the all-night vigil the singers have some difficulties, they do not have a good skill in singing the vigil. This is due to the fact that, most likely, the priests rarely served the vigil, or did not serve at all. But the singers perform the Liturgy just wonderful!

- To what extent have the benefits of civilization entered your life, I mean the Internet, television, computer?

Both me and Father Kirill need a computer. We use the Internet constantly to receive and send information related to reporting and training activities.

- Which of the citizens of the village, except for the singers, will also obey in the temple?

Our parish has a headman who knows the local customs and peculiarities of the Koryaks. She keeps order in the temple during the absence of the priest, for church goods in the shop.

- And who prepares the meal for you?

We manage on our own. Father Kirill cooks, I usually wash the dishes, and we do the cleaning together.

- Is there any piece of Kamchatka land that is especially dear to your heart?

We have not yet become accustomed to any certain place. When they still lived in the skete, and even when they arrived in the village, they regularly went out into nature, visited volcanic places. Having caught autumn, we appreciated the amazing beauty of the Kamchatka region, its picturesque views, cosmic landscapes, bright autumn colors! Now we don't go out very often. I devote most of my time to studying, Father Kirill - to reports and missionary trips to the orphanage. To attract children to Orthodoxy, you need to arouse their keen interest, to reveal important issues in an accessible form Orthodox faith. For fruitful missionary conversations with children, Father Kirill collects scientific and visual material in the form of films, paintings, cartoons, methodological developments. As we could see, the guys did not show enough desire to know God. Older children, adolescents, have already formed a stable point of view on life. We need to have deep knowledge in order to answer their sometimes difficult questions about God, about eternity. We must protect youth from false, misconceptions, and our main goal is not just to bring a child to church, but also kindle a spark of knowledge of God in him.

- What icons are in your church?

There are a lot of icons, they are ordinary, Sofrinsky, small format.

- Do you feel any spiritual connection with your great predecessors, the Kamchatka missionaries of the past?

The name of St. Ignatius Brianchaninov, Bishop of Stavropol and the Caucasus, shines in the annals of the Church and Russia with the bright light of grace-filled election. A strict adherent of the ascetic tradition, an outstanding scientist, ascetic, archpastor, peacemaker, a man of the highest spirituality and culture, he is known throughout the civilized world as the creator of immortal spiritual works, a talented administrator, a zealous guardian Orthodox traditions and culture, as one of the most authoritative leaders of man on the path to Eternal Life.

Saint Ignatius (in Holy Baptism Demetrius) was born on February 5, 1807 in the village of Pokrovskoye, Gryazovets district, Vologda province, and belonged to the old noble family of the Bryanchaninovs. Its ancestor was the boyar Mikhail Brenko, the squire of the Grand Duke of Moscow Dimitry Ioannovich Donskoy. Chronicles report that Mikhail Brenco was the same warrior who heroically died in the battle with the Tatars on the Kulikovo field in the clothes of the Grand Duke and under the princely banner.

The father of the future Saint, Alexander Semyonovich Brianchaninov, kept good old customs in his family. He was a faithful son of the Orthodox Church and a zealous parishioner of the church he built in the village of Intercession. The mother of Bishop Ignatius was an educated, intelligent woman. Having married very early, she devoted her life entirely to her family.

All the children of the Bryanchaninovs received an excellent home upbringing and education. Dimitri's teachers and mentors were surprised at his brilliant and versatile abilities, which were revealed already at a very early age. When the young man was 15 years old, his father took him to distant Petersburg, and sent him to the Military Engineering School. The future planned by the parents did not at all correspond to the moods of Dimitri; he already then told his father that he wanted to "become a monk", but the father dismissed this unexpected and unpleasant desire for his son as an inappropriate joke.

The excellent preparation and exceptional abilities of the young Bryanchaninov were already evident during the entrance exams at the School: he was accepted first in the competition (out of 130 examined for 30 vacancies) and immediately assigned to the second class. The name of the talented young man became famous in the royal palace. Throughout his stay at the school, the future Saint continued to amaze his mentors with brilliant successes in the sciences and was the first on the list to complete the full course of sciences in 1826.

At the School, Bryanchaninov became the head of a circle of admirers of "holiness and honor." Rare mental abilities and moral qualities attracted professors and teachers of the School, fellow students to him. He became known throughout St. Petersburg. The Sovereign Emperor Nicholas I treated him with special paternal attention and love; taking the most active part in the life of the future Saint, he repeatedly talked with the young man in the presence of the Empress and the children.

Origin, upbringing and family ties opened the doors of the most aristocratic houses of the capital for him. During the years of his studies, Dimitri Bryanchaninov was a welcome guest in many high-society houses; he was considered one of the best reciters in the house of the president of the Academy of Arts A.N. Olenin (his literary evenings were attended, among others, by A.S. Pushkin, I.A. Krylov, K.N. Batyushkov, N.I. Gnedich). Already at this time, the extraordinary poetic talents of St. Ignatius were discovered, which later found their expression in his ascetic works and gave many of them a special lyrical flavor. The literary form of many of his works testifies that their author studied Russian literature in the era of Karamzin and Zhukovsky and subsequently expressed his thoughts in beautiful literary Russian.

Even then, Saint Ignatius was sharply different from the surrounding world. There was no blind admiration for the West in him, he was not carried away by the corrupting influence of time and the lures of secular pleasures. Subsequently, when at the age of 24 D.A. Brianchaninov became a monk, and soon an archimandrite, rector of the St. Sergius monastery in the capital, dean of the monasteries of the St. Petersburg diocese, he became known throughout Russia. He was well known and appreciated by the leading member of the Holy Synod, Metropolitan of Moscow Filaret (Drozdov). Acquaintance with Archimandrite Ignatius, his advice and instructions were sought by many prominent people Russia. Among them, N.V. Gogol, F.M. Dostoevsky, A.A. Pleshcheev, Prince Golitsyn, Prince A.M. Gorchakov, Princess Orlova-Chesmenskaya, hero of the Crimean War, naval commander Admiral Nakhimov. Admired by the way of life and work of St. Ignatius, the famous Russian writer N.S. Leskov dedicated his story "Unmercenary Engineers" to him.

Everything conquered contemporaries in the future Saint: majestic appearance, nobility, special spirituality, sedateness and prudence. He spiritually nourished his large flock, contributed to the moral perfection of people who sought God, revealed the beauty and grandeur of Holy Orthodoxy. Many-sided experience, a special gift to look at everything spiritually, deep insight, constant and accurate self-observation made him very skillful in the treatment of spiritual and mental ailments. It is to whose prayerful help should modern patients resort, and not to psychics and sorcerers, charlatans and "healers".

Sensitive to any falsehood, Saint Ignatius noted with bitterness that the object of the image secular art is, first of all, evil. He sharply criticized literary works in which the so-called "superfluous people", "heroes" who do evil out of boredom, like Lermontov's Pechorin and Pushkin's Onegin, were sung. Considering that such literature causes serious harm to the inexperienced souls of young readers, the Saint wrote in 1847 for mass publication a sacred story about the Old Testament biblical hero - the righteous Joseph, the image of purity and chastity. In the preface to the story, he wrote: "We wish that many of the followers of Pechorin turned into followers of Joseph."

By the time Archimandrite Ignatius was appointed rector of the Trinity-Sergius Hermitage, located on the shores of the Gulf of Finland near St. Petersburg, fell into severe desolation. The temple and cells came into extreme disrepair. The small brethren (15 people) did not differ in strict behavior. The twenty-seven-year-old archimandrite had to rebuild everything anew. The monastery was being built and decorated. The service that took place here became exemplary. Monastic melodies were the subject of special care of Archimandrite Ignatius; he cared about the preservation of old church melodies and their harmonization. Renowned church composer Fr. Pyotr Turchaninov, who lived from 1836 to 1841 in Strelna, near the Trinity-Sergius Hermitage, conducted, at the request of Fr. Ignatius, classes with the monastery choir and wrote some of his best works for him. M.I. Glinka, who enthusiastically studied ancient church melodies in the last years of his life, also wrote several hymns for this choir. It was pleasing to the Lord that His chosen one also serve the Holy Church in the episcopal rank, governing one of the newest and most unique dioceses in Russia. It was the diocese of the Caucasus and the Black Sea with a chair in Stavropol, founded in 1843.

The episcopal consecration of Archimandrite Ignatius took place in St. Petersburg, in the Kazan Cathedral, on October 27, 1857. Saying goodbye to the brethren of the Trinity-Sergius Hermitage, brought to a flourishing state by his labors, Vladyka Ignatius set off on a long journey to the Caucasus. This path ran through Moscow, Kursk and Kharkov (railway communication was then only between St. Petersburg and Moscow, then it was necessary to go on horseback).

His Grace Ignatius arrived in the Cathedral City of Stavropol on January 4, 1858. Civil Governor P.A. Brianchaninov (the brother of the Saint, who later followed him to the Nikolo-Babaevsky Monastery and took monastic tonsure there with the name Pavel), together with the mayor, the clergy, the people of God, solemnly met the new Caucasian Archpastor at the entrance to the city. The first words uttered by Vladyka on the Stavropol land were: "Peace be to this city." With these words, Vladyka indicated that he had arrived on the long-suffering Caucasian land as a peacemaker, with the desire to extinguish the fire of the Caucasian war and pacify the world on the fire-breathing land of the Caucasus, where the Saint was to stay from the beginning of 1858 until the autumn of 1861.

Vladyka Ignatius was the third Bishop of the Caucasus and the Black Sea. The external conditions of religious life in this newly established huge diocese were extremely different from everything he had to deal with before his appointment to the Caucasus. The Caucasian war continued, the fertile land was stained with human blood, crying and groaning were heard from everywhere. The multinational and diverse composition of the local population was the reason for the emergence of many such questions of a church administrative nature, the likes of which were not even imagined by the bishops who ruled the well-organized dioceses in the center of the state.

Despite all the difficulties, Saint Ignatius zealously set about fulfilling his archpastoral duties. He saw his most important task in the apostolic ministry to the flock, in the pacification of the world in the fire-breathing Caucasus, in the strengthening and expansion of Holy Orthodoxy here.

Vladyka Ignatius zealously took care of both the arrangement of divine services and the normal relations between the clergy and the laity. The saint took care of improving the life of the clergy, raising their educational level, and better relationships, befitting the clergy. Thanks to this care, diocesan affairs were soon brought to a prosperous state.

Under Bishop Ignatius Bryanchaninov, the Stavropol Theological Seminary, founded in 1846, experienced a period of especially rapid prosperity, for St. Ignatius, like no one else, understood the significance of this nursery of spiritual enlightenment for the cause of Holy Orthodoxy in the Caucasus, and put all his strength into the construction of the Theological School. He personally observed the spiritual growth of the pupils, moved the Seminary to a new spacious building, and forever remained in the grateful memory of the teachers and students of the Stavropol Theological Seminary, being its representative at the Throne of God.

The field of activity of the Saint was not only the cathedral city of Stavropol. He made detours of the diocese, the boundaries of which were the shores of the Black, Azov and Caspian seas, the snowy peaks of the main Caucasian ridge and the distant dry Kalmyk steppes. The Caucasian War was going on, and the Bishop always had a monstrance with him on the road for, perhaps, the last Communion.

Being on the Caucasian Mineral Waters, using healing power sources of Pyatigorsk, Essentuki, Kislovodsk, Goryachevodsk, Zheleznovodsk, St. Ignatius Brianchaninov highly appreciated them and consecrated them. This hierarchical blessing is valid to this day, bringing bodily and spiritual healing to all who resort to the help of springs, for the waters of the springs, in addition to natural medicinal properties They also have a special grace-filled power that heals the ailments of the soul.

August 23, 1858 after Divine Liturgy in the Sorrowful Church of Pyatigorsk in the presence of representatives of the civil and military authorities, noble citizens and eminent visitors to the Waters, with a huge confluence common people Vladyka consecrated the newly discovered Proval Lake. After sprinkling the walls of the grotto with holy water, in a niche opposite the entrance to it, a brought procession image of the Sorrowing Mother of God.

Bishop Ignatius gave great importance construction of churches of God in the Diocese. Through his efforts, in 1859, the St. John-Mary community, founded by the first Bishop of the Caucasus, Jeremiah, was transformed into a monastery. In the same monastery in 1861, His Grace Ignatius laid the foundation stone for a new Church of the Intercession. Vladyka, together with the provincial architect Voskresensky, himself drafted a church in the village of Novo-Grigorievsky, which became an adornment of the Diocese. In 1860, Vladyka Ignatius issued a building charter for the construction of a new church in Mozdok in honor of the miraculous Iberian Icon of the Mother of God, located in this city and deeply revered in the Caucasus. With the blessing of the Saint, in two years (1859-1860) a unique bell tower of Stavropolsky was built according to the project of P. Voskresensky Cathedral Kazan Icon of the Mother of God, which for many decades served as one of the sights of the Caucasus.

For a short time - less than four years - Bishop Ignatius ruled the Caucasian diocese, but this time providentially coincided with many important events in the life of the Caucasus. In August 1859, Imam Shamil was captured. In 1860, the Caucasian line was divided into the Kuban and Terek regions. In 1861, the settlement of the Trans-Kuban region began.

Contributing to God, Bishop Ignatius adequately accomplished the difficult task of managing the vast Caucasian diocese in the conditions of the cruel Caucasian war. Despite the hostilities, the real danger of being taken hostage or being killed, he visited many parishes from Taman to Kizlyar, put the diocesan administration in order, achieved an increase in the salaries of the clergy of the diocese, introduced a solemn service, arranged a wonderful bishops' choir, built a bishops' house. In addition, he preached tirelessly. In relation to the clergy and parishioners, Vladyka Ignatius was a true peacemaker - strict with himself, he was indulgent towards the infirmities of his neighbors.

A serious illness forced Bishop Ignatius in the summer of 1861 to submit a petition for retirement to the Nikolo-Babaevsky Monastery, where, after satisfying the petition, he left on October 13 along with several devoted students.

The significance of the writings of St. Ignatius, the living experience of an active ascetic who built his spiritual life on the basis of Holy Scripture and the Tradition of the Orthodox Church, is invaluable. The theological heritage of St. Ignatius was accepted by the readers with great love and gratitude.

Interest in the personality and immortal creations of Bishop Ignatius does not fade even today. Saint Ignatius Brianchaninov is the best spiritual leader, the best example of how a person can remain faithful to Christ in the whirlpool of life, constantly kindling in his heart the fire of love and devotion to God.

Bishop Ignatius canonized Local Council Russian Orthodox Church (Trinity-Sergius Lavra, June 6-9, 1988). His holy relics rest in the Holy Vvedensky Tolga Monastery of the Yaroslavl Diocese. A part of them was brought to Stavropol His Holiness Patriarch Alexy II of Moscow and All Rus' during the first visit of the Primate of the Russian Orthodox Church to the Caucasus in August 1994.