Archbishop of Nizhny Novgorod and Arzamas Georgy: “Eternal memory to him...”

Georgy (Danilov)
(born 1964), Metropolitan of Nizhny Novgorod and Arzamas, head of the Nizhny Novgorod Metropolis, member of the presidium and chairman of the Commission on the organization of the life of monasteries and monasticism of the Inter-Council Presence of the Russian Orthodox Church, rector of the Nizhny Novgorod Theological Seminary, holy archimandrite of the Sarov Assumption Hermitage In the world Danilov Vasily Timofeevich, a Belarusian by nationality, was born on August 14, 1964 in the city of Zhlobin, Gomel region of Belarus, in a large family. His brother is Vasily (Danilov), hegumen, elected Bishop of Kotlas [1]. Baptized the same year in the Church of the Life-Giving Trinity in Zhlobin.

In 1981 he graduated from high school. After graduating from school, he worked as a driver, and from May 1984 to June 1986 he served in the ranks of the Soviet Army.

After being transferred to the reserve in 1986, he entered the Moscow Theological Seminary. In November of the same year he was accepted as a novice into the Trinity-Sergius Lavra. He took monastic tonsure with the name George (in honor of the Holy Great Martyr George the Victorious) on December 22, 1989.

In 1990 he graduated from seminary and entered the Moscow Theological Academy. On October 9, 1990, he was ordained hierodeacon by Bishop Vincent of Bendery, vicar of the Chisinau diocese. On April 9, 1991, His Holiness Patriarch Alexy II of Moscow and All Rus' was ordained hieromonk.

Since November 1991, he carried the obedience of the head of the candle workshop. On January 20, 1993, he was appointed economist of the Trinity-Sergius Lavra.

In June 1995, he graduated from the Moscow Theological Academy with a candidate of theology degree in the Department of History of the Russian Church. The topic of his dissertation was “ The Life and Patriarchal Ministry of St. Tikhon (Belavin)

". After graduating from the MTA, he taught general church history and Byzantine studies in the 3rd year of the Moscow Theological Seminary, while continuing to serve as the monastery’s steward. Working as an economist of the Lavra, since August 1998, he was appointed to the position of director of the Patriarchal Architectural and Restoration Center in the Trinity-Sergius Lavra. Since 1999, he has been carrying out extensive work on the restoration of churches and monastery buildings and reconstruction of the monastery territory (in particular, during the work, a large-scale restoration of the Lavra bell tower was undertaken and its largest bells, lost in the 1930s, were recreated). On May 31, 2001, by decree of the Patriarch of Moscow and All Rus', Alexy was appointed economist of the United Economy of the Trinity-Sergius Lavra and Moscow Theological Schools.

On December 26, 2002, at a meeting of the Holy Synod of the Russian Orthodox Church, he was determined to be the Bishop of Nizhny Novgorod and Arzamas.

On February 1, 2003, in the home church of All Saints who shone in the land of Russia, the Patriarchal residence of the St. Daniel Monastery, the rite of naming Archimandrite George (Danilov) Bishop of Nizhny Novgorod and Arzamas.

On February 2, 2003, in the Cathedral of Christ the Savior, His Holiness Patriarch of Moscow and All Rus' Alexy II led the consecration of Archimandrite George as Bishop of Nizhny Novgorod and Arzamas.
Concelebrating with His Holiness were Metropolitans of Krutitsa and Kolomna Yuvenaly (Poyarkov), Smolensk and Kaliningrad Kirill (Gundyaev), Solnechnogorsk Sergius (Fomin), Volokolamsk and Yuryev Pitirim (Nechaev), Cheboksary and Chuvash Varnava (Kedrov), Chernivtsi and Bukovina Onufriy (Berezovsky), Archbishops of Vitebsk and Orsha Dimitry (Drozdov), Istra Arseny (Epifanov), Gomel and Zhlobin Aristarkh (Stankevich), Vereisky Evgeniy (Reshetnikov), Bishops of Orekhovo-Zuevsky Alexy (Frolov), Yaroslavl and Rostov Kirill (Nakonechny), Magadan and Sinegorsky Feofan (Ashurkov), Dmitrovsky Alexander (Agrikov), Bryansky and Sevsky Theophylact (Moiseev), Tambov and Michurinsky Feodosius (Vasnev). On August 18, 2004, he was appointed rector of the Nizhny Novgorod Theological Seminary.

On February 24, 2006, by decree of His Holiness Patriarch Alexy II, he was elevated to the rank of archbishop.
On July 27, 2009, he became a member of the Inter-Council Presence of the Russian Orthodox Church, and on March 5, 2010, its presidium [2]. From January 29, 2010 to October 23, 2014 - Chairman of the Commission on the Organization of Church Missions and a member of the Commission on Spiritual Education and Religious Enlightenment, and from October 23, 2014 - Chairman of the Commission on the Organization of the Life of Monasteries and Monasticism of the Inter-Council Presence [3].

On March 15, 2012, he was appointed head of the newly established Nizhny Novgorod Metropolis. From that time until November 17, 2013, he was the temporary administrator of the Lyskov diocese [4].

On March 18, 2012, he was elevated to the rank of metropolitan by Patriarch Kirill of Moscow and All Rus' [5].

On October 21, 2021, he was confirmed as the Holy Archimandrite of the Sarov Assumption Hermitage [6].

Achilles

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The author is a deacon of the Nizhny Novgorod diocese.

Last Sunday I attended a service in the cathedral. An unlucky photographer snatched me from the crowd, and that’s how the photo ended up on the diocesan website. And it remained there for two whole hours. They hit him in the head and the photo was hastily deleted. I wonder if they will kick me out of the temple next?

Well, what are you, sir, petty, vindictive and evil! They were not too lazy to call the bishop of the neighboring diocese, where I occasionally serve at the invitation of the local priest, demanding that he not allow me to attend the service. With the wording “he is against Putin.” Your faithful lackey Sergei Ivanovich Matveev (secretary of the Nizhny Novgorod diocese, Archpriest Sergei Matveev - editor's note) became hysterical, stamped his feet and promised to fire the regent of the cathedral because she invited me to sing in the choir. After signing that very letter (in defense of those persecuted for the truth), you expelled me from the seminary without the right of reinstatement. You are carefully looking for anything against me. There is one thing you will not be able to do: accuse me of apostasy from Christ.

Do you have any business in the diocese? You destroyed everything you touched. Everything that breathed and moved. They started with the destruction of the Alexander Nevsky Brotherhood, and ended with the destruction of the seminary. The only and last one who still dared to express his opinion and disagree with you, Fr. Alexander Myakinin, expelled by you, and with him the best teachers.

One priest was right when he wrote that you raped the Nizhny Novgorod diocese. They surrounded themselves with loyal lackeys. All your “turbulent” activities are just window dressing. With complete internal devastation.

And this latest decree deprives Sunday schools of funding, which will actually lead (already leads) to the elimination of most Sunday schools in parishes. You are not interested in this - strong communities that are formed thanks to the activities of Sunday schools. No, such communities are harmful - after all, you have done so much to destroy community life in your parishes.

You are only interested in power and money.

This is what happens, friends, when the power of one person in a system is unlimited. There is absolutely no system of checks and balances. And the unscrupulous despot, who has seized power, does complete arbitrariness.

With the silence of the majority.

Some publication appears, and commentators rejoice: well, finally, the Nizhny Novgorod fathers have woken up, as much as they can endure! And again silence. They only whisper among themselves, but at meetings they obediently vote unanimously. Patient and silent.

And parishioners are raised the same way. Be silent.

Hence this disaster that is unfolding before our eyes in Russia. The Church hastens to assure the authorities of its utmost loyalty. He blesses everything that the state does. As if it was not the state that exterminated its citizens in the recent past. As if the new martyrs were not killed by the state authorities. As if the ancient saints did not go to death for refusing to make sacrifices to state idols.

As if the state did not execute Christ. For the good of the state. To prevent the boat from rocking. For the sake of stability. He, too, was a “troublemaker” for the state. And for the official religion.

Source

Illustration from the author's Facebook page

Russian Orthodox Church

Born on August 14, 1964 in Zhlobin, Gomel region. Belarus in a large family. Baptized the same year in the Church of the Life-Giving Trinity in Zhlobin.

In 1981 he graduated from high school. In 1984-1986 served in the ranks of the Soviet army.

In 1986-1990 studied at the Moscow Theological Seminary.

In November 1986 he was accepted as a novice at the Trinity-Sergius Lavra. On December 22, 1989, he was tonsured a monk with the name George in honor of St. Vmch. St. George the Victorious.

In 1990-1995 studied at the Moscow Theological Academy.

On October 9, 1990, Bishop Vincent (Morar), vicar of the Chisinau diocese, ordained him a hierodeacon.

On April 9, 1991, His Holiness Patriarch Alexy II ordained him as a hieromonk.

Since November 1991, he served as the head of the candle workshop of the Trinity-Sergius Lavra; on January 20, 1993, he was appointed housekeeper of the monastery.

In June 1995 he graduated from the Moscow Theological Academy with a candidate of theology degree in the department of history of the Russian Church (theme of the dissertation is “The Life and Patriarchal Ministry of St. Tikhon (Belavin)”). After graduating from the M.D.A., he taught general church history and Byzantine studies in the 3rd year of the M.D.A., while continuing to serve as the monastery’s steward. Working as an economist at the Lavra, since August 1998, he was appointed to the position of director of the Patriarchal Architectural and Restoration Center in the Trinity-Sergius Lavra.

Since 1999, he has carried out extensive work on the restoration of churches and monastery buildings and reconstruction of the monastery territory (in particular, during the work, a large-scale restoration of the Lavra bell tower was undertaken and its largest bells, lost in the 1930s, were recreated).

On May 31, 2001, by decree of His Holiness Patriarch Alexy II, he was appointed economist of the united economy of the Trinity-Sergius Lavra and Moscow theological schools.

By the decision of the Holy Synod of December 26, 2002, he was elected Bishop of Nizhny Novgorod and Arzamas.

He was named on February 1, 2003 in the home church of All Saints, in the Russian Land of the Shining Ones, the Patriarchal residence of the Danilov Monastery in Moscow. The service was performed by His Holiness Patriarch Alexy II, Metropolitans of Krutitsy and Kolomna Yuvenaly, Solnechnogorsk Sergiy, manager of the affairs of the Moscow Patriarchate, Volokolamsk and Yuryevsky Pitirim, Cheboksary and Chuvash Varnava, Chernivtsi and Bukovinsky Onuphry, Archbishops of Vitebsk and Orsha Dimitri, Istra Arseny, Gomel and Zhlobinsky Aristarchus, Vereisky Evgeny, bishops Orekhovo-Zuevsky Alexy, Yaroslavl and Rostov Kirill, Magadan and Sinegorsky Feofan, Dmitrovsky Alexander, Bryansky and Sevsky Theophylact, Tambov and Michurinsky Theodosius.

He was consecrated on February 2, 2003 during the Divine Liturgy in the Cathedral of Christ the Savior in Moscow. The divine service was performed by His Holiness Patriarch Alexy II, Metropolitans of Krutitsy and Kolomna Yuvenaly, Smolensk and Kaliningrad Kirill, Chairman of the DECR MP, Solnechnogorsk Sergius, Administrator of the Moscow Patriarchate, Volokolamsk and Yuryev Pitirim, Cheboksary and Chuvash Varnava, Chernivtsi and Bukovina Onuphry, Archbishops Vite Bsky and Orshansky Dimitry , Istra Arseny, Gomel and Zhlobin Aristarkh, Vereisky Evgeny, bishops Orekhovo-Zuevsky Alexy, Yaroslavl and Rostov Kirill, Magadan and Sinegorsky Feofan, Dmitrovsky Alexander, Bryansky and Sevsky Theophylact, Tambov and Michurinsky Theodosius.

On February 24, 2006 he was elevated to the rank of archbishop.

By the decision of the Holy Synod of March 15, 2012 (magazine No. 7), he was appointed head of the newly formed Nizhny Novgorod Metropolis.

On March 18, 2012 he was elevated to the rank of metropolitan.

From March 2012 to November 2013 - temporary administrator of the Lyskov diocese.

By the decision of the Holy Synod of October 21, 2021 (journal No. 97), he was confirmed as the Holy Archimandrite of the Assumption Monastery of Sarov Hermitage in the city of Sarov, Nizhny Novgorod region.

***

Member of the Synodal Biblical and Theological Commission.

Georgy (Danilov)

Born in 1964 in the family of a participant in the Great Patriotic War, Timofey Nikolaevich Danilov (October 14, 1921 - November 1, 2009). Of the six children, two chose to serve God in the monastic rank. Brother - Bishop of Kotlas and Velsk Vasily.

He studied at a secondary school in the city of Zhlobin, graduating in 1981.

In 1984-1986 he served in the Soviet Army.

In 1986 he entered the Moscow Theological Seminary.

On December 22, 1989, in the Trinity-Sergius Lavra, the abbot of the Trinity-Sergius Lavra, Archimandrite Feognost (Guzikov), was tonsured a monk with the name George

in honor of the Great Martyr and Victorious George.

In 1990 he graduated from the Moscow Theological Seminary and entered the Moscow Theological Academy.

On October 9, 1990, in the Assumption Cathedral of the Trinity-Sergius Lavra, Bishop Vincent (Morar) ordained him a hierodeacon.

On April 9, 1991, in the Sergius refectory church of the Trinity-Sergius Lavra, Patriarch Alexy II ordained George as hieromonk.

Since November 1992 - head of the candle workshop.

On January 20, 1993, he was appointed economist of the Trinity-Sergius Lavra.

On May 6, 1994, Patriarch Alexy of Moscow and All Rus' elevated him to the rank of abbot during the Divine Liturgy in the Sergius Refectory Church of the Lavra.

In June 1995 he graduated from the Moscow Theological Academy with a candidate's degree in theology in the department of history of the Russian Church, the topic of his thesis was “The Life and Patriarchal Ministry of St. Tikhon (Belavin).”

Since August 1995 - teacher at the Moscow Theological Seminary. From 1995 to 1999, he lectured on general church history in the 3rd year of seminary. From 1999 to 2002 he lectured on Byzantine studies in the 3rd year of the seminary.

On April 24, 1998, Patriarch Alexy of Moscow and All Rus' elevated him to the rank of archimandrite during the Divine Liturgy in the Sergius Refectory Church of the Lavra.

Since August 1999, as the Lavra's economist, he was appointed ex-officio director of the Patriarchal Architectural and Restoration Center in the Trinity-Sergius Lavra.

On May 31, 2001, he was appointed economist of the United Economy of the Trinity-Sergius Lavra and Moscow Theological Schools.

On December 26, 2002, by decision of the Holy Synod, he was appointed Bishop of Nizhny Novgorod and Arzamas.

On February 1, 2003, Patriarch Alexy II, concelebrating with a council of bishops, consecrated George a bishop at the home church of All Saints, Who Shone in the Russian Land, at the patriarchal residence in the Danilov Monastery.

On February 2, 2003, in the Cathedral of Christ the Savior, he was consecrated Bishop of Nizhny Novgorod and Arzamas. The ordination was performed by: Patriarch of Moscow and All Rus' Alexy, Metropolitan of Krutitsy and Kolomna Yuvenaly (Poyarkov), Metropolitan of Smolensk and Kaliningrad Kirill (Gundyaev), Metropolitan of Solnechnogorsk Sergius (Fomin), Metropolitan of Volokolamsk and Yuryev Pitirim (Nechaev), Metropolitan of Cheboksary and Chuvash Varnava ( Kedrov), Metropolitan of Chernivtsi and Bukovina Onufriy (Berezovsky), Archbishop of Vitebsk and Orsha Dimitriy (Drozdov), Archbishop of Istrinsky Arseny (Epifanov), Archbishop of Gomel and Zhlobin Aristarkh (Stankevich), Archbishop of Vereisky Evgeny (Reshetnikov), Bishops of Orekhovo-Zuevsky Alexy ( Frolov), Yaroslavl and Rostov Kirill (Nakonechny), Bishop of Magadan and Sinegorsk Feofan (Ashurkov), Bishop of Dmitrov Alexander (Agrikov), Bishop of Bryansk and Sevsky Theophylact (Moiseev) and Bishop of Tambov and Michurinsky Theodosius (Vasnev).

On June 7, 2005, at his residence, he met with the head of the Russian Orthodox Old Believer Church, Metropolitan Andrian.

On February 24, 2006, “taking into account the importance of the Nizhny Novgorod diocese in the life of the Russian Orthodox Church and in consideration of the diligent service of the Church of God,” he was elevated to the rank of archbishop.

On March 15, 2012, he was appointed head of the newly formed Nizhny Novgorod Metropolis and temporary administrator of the Lyskovsky diocese (he ruled until November 17, 2013), and in connection with this, on March 18, 2012, he was elevated to the rank of metropolitan.

George, Metropolitan of Nizhny Novgorod and Arzamas

Difficulties of spiritual leadership, dangers of false eldership and ways to overcome them

One of the three monastic vows is obedience. It is given at the time of tonsure and requires on the part of the monk a conscious and firm renunciation of his will and entrusting himself to the spiritual guidance of an experienced elder. A spiritual mentor is called upon to help a new monk take the path of struggle against passions and lusts, teach him the art of this struggle, protect him from dangers, temptations and enticements and make him able to bring God the fruit of true repentance. The second rule of the Double Council reads: “Do not consecrate anyone to the monastic image without the presence of a person who must accept him into obedience, and have authority over him and take care of his spiritual salvation. Let this be a God-loving man, the head of the monastery, and capable of saving the soul newly brought to Christ” [1]. The fulfillment of the vow of obedience, therefore, is possible with the coordination of two wills - the will of the monk and the will of God, manifested to him through the spiritual leader.

“The novice ladder,” writes St. Gregory of Sinaite, “has five degrees leading to perfection: the first is renunciation (from the world), the second is submission (entering the monastery with a vow to fulfill the monastic rules), the third is obedience (submission in practice, in life), the fourth is humility, the fifth is love, which is God... Obedience, acting entirely according to the commandments, builds a ladder of various virtues, and places them, like ascensions, in the soul. Highly creative humility, having accepted the obedient one from such a ladder, raises him to heaven, betrays him to the queen of virtues - love, and, leading him to Christ, presents Him... There is no other shortest way to ascend to the royal divine palaces through the small ladder of virtues, like the mortification of the five passions that are contrary to obedience, namely: disobedience, contradiction, self-indulgence, justification and a harmful high opinion of oneself” [2].

It is quite obvious that climbing this “novice ladder” is impossible alone; it is unthinkable without perceiving the living experience of monastic work. Its bearer must be a spiritual leader. Quite naturally, the question arises about what criteria can be used to determine a true spiritual mentor, who has a truly “pearl of great price” in the treasury of his soul, and not a brilliant fake. In the works of St. Ignatius Brianchaninov we find quite a lot of warnings against trusting elders, who may find themselves in a state of spiritual delusion and delusion. Such people, like blind leaders, perish themselves and destroy their flock.

At the present time of the revival of church life in general and monasticism in particular, the question of true spiritual leadership carried out in monasteries must be recognized as very important. Deviation from the spiritual monastic tradition, distortion of the principles of spiritual work, substitution of genuine life according to Christ with only its appearance is fraught with the involvement in this harmful error of a significant number of people who have taken the path of monastic life and trusted those who are invested with spiritual power and seem to be an authority in the art of holiness. Such a danger really exists, and an appeal to the patristic ascetic heritage, and especially to the works of St. Ignatius, in this regard seems extremely relevant.

A thorough study of this heritage is one of the auxiliary means in paving the right fairway to reach the pier of salvation. It, of course, cannot replace living spiritual experience, but spiritual experience without reliance on book knowledge loses important guidelines in moving towards a given goal.

Just as in the patristic ascetic writings we discover amazing agreement and trace the spiritual tradition passed on from century to century, so in the practical spiritual leadership currently carried out in monastic monasteries, there should be a kind of school of obedience and acquisition of virtues, ensuring the preservation and transmission of a living tradition spiritual mentoring. Is someone capable of becoming a spiritual leader who was not a humble novice to a godly elder, but who undertook to rule others after reading ascetic literature and understanding it according to his own understanding? It is enough to point to the host of venerable fathers of Optina Hermitage to be convinced of the exceptional importance in the matter of spiritual leadership of continuity and fidelity to a single integral and living spiritual tradition.

The participation of the abbot of the monastery in such a tradition is not the only, but a very significant condition for the spiritual success of the monastic brethren. It is the abbot who bears the first and main responsibility for the spiritual climate in the monastery and the spiritual health of each of its inhabitants; the confessor is only his co-worker in this ministry.

The reasons for the difficulties that arise in the spiritual care of the brethren on the part of the abbot can be found not only in the spiritual weakness of the leader himself, but also in the unwillingness or unwillingness of the monastic to fully accept such instruction. The task of the abbot, through patience and humility, a good example and a wise word, and not through violence and gross coercion, is to lead him to understanding and consent to heed these instructions as beneficial for his soul. True spiritual leadership is not violence and coercion, but help to those who voluntarily wish to asceticize, and the abbot, first of all, is an example of humility, offering up joint prayer with the brethren for the monastery, and not an arrogant despot who humbles others with partiality.

Saint Basil the Great writes: “It is necessary for the abbot, out of the love of Christ, to succeed in humility so that even when he is silent, the example of his deeds serves as a lesson that teaches more powerfully than any word.” “Let the priest not be puffed up by the dignity, lest he himself be deprived of the bliss promised to humility (Matthew 5:3), or “become proud and not fall into condemnation with the devil” (1 Tim. 3:6). But let him be sure that caring for many is serving many. Just as one who ministers to many wounded, cleanses the pus from each wound and provides them with benefits according to the quality of the injury, does not consider his service a reason for exaltation, but rather for humiliation, languor and burden, especially the one who is entrusted with healing the ailments of the brotherhood, as the common servant of all and obliged to give an account of all, must think and worry a lot. In this way he will achieve his goal, because the Lord said: “Whoever wants to be first must be last of all and servant of all” (Mark 9:35) [3].

At present, the brethren of monasteries, as a rule, are very heterogeneous both in age, and in the level of churching, and in education and spiritual state. The abbot needs an individual approach to everyone while maintaining equal love for everyone. His care should be manifested taking into account the spiritual state of the monk, the characteristics of his character and past worldly life. This requires spiritual sensitivity and a desire to see these features and reckon with them.

St. Basil the Great writes: “[The abbot] must be kind-hearted, generously endure if someone, due to inexperience, fails to fulfill any of his duties, not indulge in sins, but with meekness endure the disobedient and with all gentleness and moderation give them medicine, to be able to invent a method of healing appropriate to weakness, not reprimanding with arrogance, but “with meekness” admonishing and punishing, according to what is written (2 Tim. 2:25), to be prudent in present affairs, prudent in considering the future, to have the strength to strive together with the strong, to bear the infirmities of the powerless, to be able to do and speak everything for the improvement of those living with him” [4].

The abbot must delve into the needs of each brother, not distance himself from the everyday problems and everyday difficulties of the monks; in this participation his Christian brotherly love is manifested. The abbot responds to this love with love. In temptations and sorrows, a monk living in a dormitory should not find himself alone with his problem. Timely support and admonition of the abbot can prevent greater temptation and protect the brethren from temptation.

For successful and fruitful spiritual leadership, the abbot himself must constantly check himself for agreement with the holy fathers and not exclude mistakes and errors on his part in the spiritual care of the brethren. The abbot must remember that he is also among those being saved. Like other monks, he is on a journey. He needs the prayerful support of his flock and special grace-filled help from above.

The difficulties of spiritual leadership, on the one hand, and spiritual prosperity, on the other, include those that arise from certain relaxations in monastic life, which have become the norm in most modern monasteries. This applies to the presence in the monastery of persons of the opposite sex, carrying out labor obedience there or working on a permanent basis, the frequent exit of the monks into the world and trips outside the monastery, the use of computers with Internet access by the brethren, their accumulation of personal property, the reception of strangers in the cell and etc.

Indeed, the structure of modern monasteries does not fully correspond to the norms that the wise fathers left us. The reason is our weakness, our unpreparedness to strictly and fully follow these rules, written by skilled and experienced ascetics of the past in monastic work.

Sometimes voices are heard proposing to reconsider these rules, abandon them as long outdated and recognize as the norm those relaxations that have already entered the life of monasteries. This is fundamentally wrong. Let the bar remain high, and let us humbly acknowledge our weakness. At the same time, it is difficult to agree with the opposite proposal - to adopt a strict charter, mandatory for all monasteries, and to achieve its strict implementation. Without taking into account the spiritual realities of modern church life, it is impossible to artificially introduce strict norms that can lead monastic life to serious disorder.

Separately, I would like to dwell on the problem of false old age, which I briefly mentioned above. St. Ignatius Brianchaninov describes in great detail and accurately how an ascetic who has not acquired the fullness of humility can, imperceptibly for himself, fall into a false, charming state of subtle pride and draw into it those who come to him for instruction. He calls the portrayal of oneself as a spiritual elder by those who encroach on the leadership of others, without having the gifts from above, as pathetic and destructive comedy. Saint Ignatius considers life on the advice of the elder brethren and the written instructions of the holy fathers to be the most faithful path of monastic activity for a modern ascetic.

The question quite naturally arises: who is responsible for spiritual life in monastic communities? Who should notice in time the distortion in the spiritual leadership carried out in the monastery and take timely measures? Who, finally, will ensure that the brethren have a wise and virtuous spiritual leader in the person of the abbot and confessor? Without a doubt, Bishop. The 4th rule of the IV Ecumenical Council reads: “Let monastics in every city and country be subordinate to the bishop,” who “should have due care for the monasteries.” To do this, the bishop needs to visit the monasteries of his diocese more often, communicate with the brethren, regularly gather the abbots and abbess of the monasteries, and conduct confidential, soul-helping conversations with them. The bishop himself must know monasticism well and have his own experience of monastic life. These efforts will not be in vain. Distortions and errors in monastic life in general and in spiritual leadership in particular will be identified and eliminated in time.

Monasticism is a mystery for the people of this world. It cannot be comprehended by those who have not tasted his grace, who have not been filled with his humility, who have not experienced his power. But it is also an art, passed on from experienced to beginners, from mentors to novices. The Holy Fathers left countless wise instructions and teachings to subsequent generations of monks. It is impossible to perceive them in full and apply them in your life, relying on your own strength; With God’s help, everything is possible - victory over passions, acquisition of virtues, and achievement of eternal bliss with Christ.

[1]Rules of Local Councils [T. 2]. M., 1880. pp. 796−798.

[2] Gregory of Sinai, St. Very useful chapters arranged in acrostics // Creations. M.: Novospassky Monastery, 1999.

[3] Basil the Great, St. The rules are set out at length in the questions and answers. Questions 43 and 30 // Creations: in 2 volumes. M.: Siberian Blagozvonnitsa, 2009. T. 2. P. 211.

[4] Basil the Great, St. Rules, set out at length in questions and answers. Question 43 // Creations: in 2 volumes. M.: Siberian Blagozvonnitsa, 2009. T. 2. P. 212.

Based on materials from the official website of the Synodal Department for Monasteries and Monasticism

The Nizhny Novgorod Metropolitan drives an armored Toyota and sits in a chair for 137 thousand

We recently wrote that the first stone of a temple was laid in the Sormovsky district . Local residents expressed their dissatisfaction not because they do not want temples in our city, but because the construction of a temple opposite the beach and market is a violation of all religious rules. What a surprise it was when the townspeople learned that the site for the temple was chosen by the Nizhny Novgorod Diocese. The editors of “Pro City” received many calls from readers who expressed their doubts about the “noble” goals of the Diocese... And a few days ago, a Nizhny Novgorod resident who carried out certain work on behalf of Nizhny Novgorod Archbishop George himself sent us very interesting photographs.

Chair for 137 thousand. Nizhny Novgorod resident Alexander, who asked to keep his last name secret, worked at the Pechersky Monastery a few weeks ago. A couple of times he was lucky enough to visit the cell of Vladyka George himself. The Nizhny Novgorod resident’s surprise knew no bounds when he saw the chair on which the Vladyka sat when he arrived at the monastery. “This is a handmade, collectible chair that costs 137 thousand rubles! 137 thousand rubles! Can you imagine that a person who dedicated his life to God is sitting on a chair that costs almost 200 thousand,” Alexander is indignant.

Armored foreign cars. Alexander told us that Metropolitan Georgy of Nizhny Novgorod and Arzamas moves around the city and region in an Audi and Toyota, accompanied by a jeep with security.

As it turned out , Vladyka drives foreign cars with armored windows. Moreover, as one of the local residents told the journalist, the Toyota doors are automatic and open independently. The driver sits behind the wheel, and the car is accompanied by an SUV with security. All cars have state license plates NNN.

By the way, “close associates” are allowed to drive through the territory of the monastery to the beach.

The cell of Archbishop George is currently undergoing renovation work. Builders are cleaning up the walls of the building and recently reconstructed the columns.

Ice cream. In the dining room, which is intended for the monastery staff, there is a refrigerator with a famous brand of ice cream. It is noteworthy that the ice cream for sale has a very attractive price.

Alms. It’s no secret that almost all churches and monasteries have people begging for alms. People who are confident that people who really need it are asking near the holy place cannot pass by.

The man lying on the ground in the photograph often begs for alms from the Pechersky Monastery. Having received the money, the Nizhny Novgorod resident spends it not on “food,” as he tells passers-by, but on a well-known drink that puts him in such a state... It is noteworthy that the monastery workers know very well what he spends the money received from the townspeople on.

“None of the residents of the cottages located next to the monastery have been talking about what kind of cars Vladyka drives for a long time. Everyone is used to it. But, six months ago there was a case, one of the residents was doing repairs. Of course, they knocked with a hammer and drilled with a drill. The Archbishop’s people came to his house and asked him to stop work: Vladyka was resting in his cell and the knocking was bothering him,” concluded the Nizhny Novgorod resident.

To Gnilitsy, to Elder Gregory

On April 15 of this year, we gathered at the grave of Archpriest Grigory Dolbunov to honor the tenth anniversary of the blessed death of our dear and beloved shepherd. It was Lazarus Saturday, and there were communicants - a whole temple. After the service, at the memorial service at the priest’s grave, everyone stood with lit candles, and the wind constantly extinguished them. But our hearts, which burn with unquenchable love for the deceased priest, did not go out and as long as we are alive, our hearts will not go out. Grigory Vasilyevich Dolbunov was born during the reign of the Tsar, on December 1/18, 1905 in the village of Naruksovo, Nizhny Novgorod province, to Vasily and Anna Dolbunov. The firstborn was named Gregory, in honor of the Rev. Gregory Decapolitus, whose memory the Church honors on December 3/20. He suffered numerous everyday difficulties and sorrows. He experienced oppression and humiliation from the godless authorities, like the entire Orthodox Christian people. But the future clergyman humbly endured all the hardships of life. He firmly believed that everything was sent down to us by God, and His holy will was for everything. Father Gregory’s whole life was directed to a place where there is neither sadness nor sighing, but life is endless...

The currents of the Holy Spirit were sensitive in the youth from his early youth.

From the memoirs of Elder Gregory: “I was about three years old when a red-haired boy came up to our house and began to tease me... I got angry and called him “redhead”... And my father, having heard all this, gave me a strict reprimand. I will remember it for the rest of my life. From then on, I never called anyone names again.”

From the memoirs of priest Dmitry Morozov:

“I remember he told us how he suffered from a hernia in his youth... Gregory began to pray to the Great Martyr Artemy, and the illness passed.

Before becoming a priest, in the 1930s, Father Grigory Dolbunov once went to work in the city of Gorky, where he worked as a foreman for formwork on the construction of a bridge. One day a man remarked to him as he prayed before dinner:

- In such and such an enlightened time, do you still pray? Is everyone in your village like this? “No,” Gregory answered calmly, “in our village there are many who do not pray before eating: these are cats, dogs, horses...

Gregory's spiritual mentor in his youth was the Nizhny Novgorod elder Mikhail Smetanin. Through the prayers of the visionary elder Mikhail, Gregory managed to enter the defense plant in Dzerzhinsk. When the war began, he was exempt from conscription into the active army.

One day, seeing Gregory walking towards him, Elder Michael said: “Here comes the seventy-first apostle!”

The elder's prophecy will come true in decades. The Lord brought him to pastoral service at the age of 50, and for the next forty years, the priest tirelessly served the Lord in fasting and prayer. In 1956, Grigory Vasilyevich became a psalm-reader in the Karpov Church of the Transfiguration of the Lord. On December 27, 1957, he was ordained to the rank of deacon by Metropolitan Korniliy of Nizhny Novgorod and Arzamas, and on March 31 of the same year - to the rank of priest. He was affectionate with people, simple, accessible to everyone at any time of the day. This property of his can be an example to many church and clergymen

. The priest himself often said: “Where it’s simple, there are a hundred angels.” He had an inexhaustible well of love for people who were drawn to him - they rode and walked on foot from different villages and cities of our country. And no one left without receiving consolation and guidance from the priest. At any moment, Father Gregory was ready to come to the aid of his neighbor and, as people said about him, he rejoiced with those who rejoiced and cried with those who wept. Even during his lifetime, being a strong man of prayer, he begged the King of Glory for health to the sick, and from helplessness, those inconsolably crying were given hope, spiritual joy and consolation in grief. People went to church through the prayers of Father Gregory. How many people did he save from eternal destruction! How many healed people came to the Mother Church through his holy prayers!

The authorities did not like his sermons, the growing love and trust of believers in the good shepherd. Father Gregory was transferred to a rural parish in the village of Rozhnovo, Bor district. But here, too, difficulties arose; by order of the authorities, the priest was ordered to “know the way only from home to church and back,” and it was forbidden to confess and give communion to the sick at home. Father Gregory could not come to terms with this.

During these years, the priest’s family was not only oppressed, but once a robbery was provoked against Father Gregory, after a severe beating, he miraculously survived, and his mother also suffered.

The last refuge for Father Gregory was the village of Velikiy Vrag, Kstovsky district. He served there for a quarter of a century. Father Gregory got up very early and prayed for several hours before the service, which began at seven in the morning. I returned home only in the evening. The parish was large, since churches in many neighboring villages were destroyed. After a short rest, he again got up for evening prayer, and after a short sleep - for night prayer, with hundreds of prostrations to the ground.

To those who came to Father Gregory for a marriage blessing, the priest often told the story of his own marriage. By this he wanted to make it clear that family happiness is also arranged by the Lord, as the Giver of all blessings. Therefore, in choosing a bride or groom, one should not rely on oneself, but ask for help from the Lord.

One day a young man came to see his father:

- Here, father, you have found a bride, bless?

- Well, okay, okay, pray for her, 40 fans a day...

The groom began to pray - things were not going well. Again to the priest, they say, it’s not working.

- Do you have anyone else in mind? Pray for this one!

And this time nothing came of the pious groom’s prayer. Only for the third time was he able to fulfill the prescribed prayers. It was with her that Father Gregory blessed the marriage.

And the priest’s sermons - what kind of words they were! He, like Chrysostom, taught us, instructed, helped, denounced and consoled everyone. At almost every sermon, the priest touched on the terrible sin of infanticide. He said that as many people did not die in the war as were killed by their mothers in the womb. Blood flows like a river!

One of Father Gregory's sons and three grandchildren became priests.

Before his death, the seriously ill ninety-year-old man was in the hospital for some time. Despite physical suffering, the elder found the strength to encourage others and guide them on the right path. Elder Gregory served his last service on the day of his Angel, December 3, 1995. Here are a few quotes from the priest’s last sermon:

“Love the Lord God with all your heart, with all your soul, with all your mind, and the Lord will be with you. Never be distracted by the temptation of the world or anyone else. Be strong in faith, strength and love. Do not forget that without love we will not come to God. Without love for God, not a single person will come, only out of love! Love the Lord God with all your heart, with all your soul, with all your mind, and your neighbor as yourself... Love the Lord with all your heart - that’s what the Lord said. How to love God with all your heart? That is, to give Him your life, and your soul, and your body. Fast to the best of your ability, that is, according to the Christian rules established by the Holy Church. Fast on Wednesdays and Fridays all year round, except for four weeks. Fast every day and eat abstinently. Who overeats and gets drunk - there is no hope of salvation! Love God with all your heart and your neighbor as yourself - this is what the Lord commanded. He who loves his neighbor will be loved by the Heavenly Father. And whoever does not love his neighbor will not inherit the Kingdom of Heaven! Amen".

On the first day of Easter, Archpriest Nikolai, the youngest son of Father Gregory, presented the Holy Gifts to his father. The elder's blessed death occurred on the second day of Easter, April 15, 1996.

Our dear shepherd, elder Archpriest Grigory Dolbunov, was buried in the fence of the Mother of God Nativity Church in the village of Gnilitsy, Avtozavodsky district, Nizhny Novgorod. Ten years ago his blessed soul passed away to the Lord, but the path to his grave is still not overgrown in the summer and is not covered with snow in the winter. People come in a stream, as before, to Father Gregory, as if to a living person, with their misfortune and grief. And someone in joy came to thank the Lord and the priest for his holy help... On the grave in the chapel of Father Gregory, in winter and summer, there are fresh flowers, candles and an unquenchable lamp. We lovingly ask for blessings from the Lord and our Father Gregory for anointing from the unquenchable lamp to all who need God's great help. Various miracles and healings are performed to this day at the elder’s grave, as evidenced by Orthodox Christians in their letters, leaving their addresses and phone numbers for books. And books about Elder Gregory are published and sold in many bookstores not only in Nizhny Novgorod, but throughout Mother Russia. I, a sinner, received many different miracles, help and healing from serious illnesses at the priest’s grave, which I also testify to. And in gratitude, I want to bring my poem to dear Father Gregory, the lines of which, I believe, were placed on my heart by the Lord Himself after a tearful prayer.

Offering to Father Gregory

I will fly to you like a white dove, Our righteous Father Grigoryushka, I will not find a place anywhere in trouble - The grief has fallen heavily. I approached you like my own daughter, I bowed before you, father. And from the weakness of my tears I was unable to hold back, I burst into tears and prayed:

“I have no more strength, help me, I ask - A flock of ravens is hovering, I am helpless, I’m walking around in tears, My bitter heart is breaking. I’ll fall with my head on your chest. Drive away the sadness - the clouds are black. Don’t forget me, holy father. Stretch out your white little hands to the Creator!”

My dear father will quietly tell me: “This is a grief for purification, It is not given like this

golden crown, Beg the Creator for forgiveness. Should we despair, for God is with us! And in our sorrows we have all our salvation. I pray for everyone that the Lord will help everyone to see Christ’s Resurrection.”

Our dear shepherd, forgive me, I am a sinner, weak in spirit, help me carry the heavy cross, so that I can enter the palace with glory. Amen. Valentina Pisareva-Belinskaya

Healing from the earth from the grave of Father Gregory

Testimony of the artist Lydia Nikolaevna Voskresenskaya, widow of the Honored Artist of Russia Dmitry Dmitrievich Arsenin, founder of the Nizhny Novgorod school of arts and crafts “Izograph” for disabled children

.

One autumn I found myself at the grave of Father Grigory Dolbunov in Gnilitsy. There is already a large chapel there, like a house, the children made it for him, like the Decembrist Muravyova for her husband. And so one old woman there reproachfully says to me: “What the hell did you come here for and just leave? But, my dear, take some sand (she gave me a bag) and some oil from the lamp.” And she didn't say anything more. I come to the workshop, and Dimka was still alive, and I tell him that they gave me sand from the grave, but I don’t know why. He says: “Probably lie on the sand.” Moreover, he suggested with humor: “And you scatter sand on the bed.” I sewed a cloth bag and poured everything from a cellophane bag into it. And what do you think? Dima got sick with stones, grew a whole necklace in his gall bladder, and had an attack. He was sent to the Semashko Hospital. And there is a council of doctors. If surgery is performed, he will not survive: four heart attacks. And hammering is also fraught. And suddenly at night I have a dream. This old lady sits and says: “Stupid! Why did I give you all this? Go to your husband, apply sand to the liver, and anoint everything with oil, only with a cross.” I immediately rushed to the hospital at five in the morning, there wasn’t even any transport yet. But I decided not to return home; I arrived at half past eight. Arsenin was surprised. I say: “Now I will treat you and no operations.” I did what this old woman told me to do in secret from all the doctors. And everything calmed down for him. And he was so impetuous, the next morning he told all the doctors: “That’s it, I no longer have anything, no stones, no diseases, goodbye, thank you all, I’m going home.” He comes the next day and says: “Mother, you cured me.” I say: “This is Father Gregory.” But he had terrible pain, wandering, and it all went away. When the book about Father Gregory came out, I quickly bought it and began to read it avidly. And here about the Yushkovs, and about their friendship with the Dolbunovs, I think - after all, everyone is our own, everyone is familiar, after all, Evgeny Yushkov and I studied at school together!

From the teachings of Fr. Gregory on repentance

“We must repent with the request:

“Lord, deliver me from everything that interferes with Your presence in me!

Lord, arrange my life so that it always serves for Your glorification.

Lord, teach me to always remain in repentance!” Prepared jointly with Georgy Yurchenkov

Literature

Velikirovazh Elder Archpriest Grigory Dolbunov: Life. Miracles. Teachings. Moscow, 2003. Devyatova S. Elder Grigory (Dolbunov, 1905-1996). "Russian monk". N 28(191), December, 2004.