Priest Georgy Maksimov - short biography of the priest

Georgy (Yuri) Valerievich Maksimov
(born 1979), priest, cleric of the Moscow Church of St. Sergius of Radonezh in Businovo, Moscow (city) diocese, teacher of the Moscow Theological Academy, member of the Commission on the Organization of the Church Mission of the Inter-Council Presence of the Russian Orthodox Church Born on April 2, 1979 .

Received secondary specialized education with a degree in film studies.

In 2001 he graduated from the Biblical and Patrological Faculty of the Russian Orthodox University of St. John the Theologian.

Since 2002, he has been a teacher of the history of religions at the Moscow Theological Academy.

Since January 29, 2010, he has been a member of the Inter-Council Presence of the Russian Orthodox Church. There he was a member of the commissions on issues of countering schisms and overcoming them; theology; mission organization; spiritual education and religious enlightenment; attitudes towards heterodoxy and other religions [1].

On October 23, 2014, he became a member of the Commission on the Organization of the Church Mission of the Inter-Council Presence for 2014-2018 [2].

On May 22, 2010, he was ordained a deacon.

On January 6, 2015, he was ordained to the priesthood by Patriarch Kirill (Gundyaev) of Moscow and All Rus' in the Cathedral of Christ the Savior in Moscow [3].

Member of the synodal working group on drawing up the concept of interreligious relations of the Russian Orthodox Church. Participant in a number of international conferences.

Brief biography of Georgy Maximov

Georgy (in the world Yuri) Valerievich Maksimov is an Orthodox priest, born on April 2, 1979 in Moscow. Also he:

• theologian and famous Soviet and later Russian religious figure;
• cleric of the Church of St. Sergius of Radonezh in Businovo;
• teacher at the Theological Academy of Moscow.

In addition, he is a member of the commission regarding issues of organizing the church mission of the Russian Orthodox Church. Mastered the specialty “Film Studies”.

Georgy Maksimov graduated from the Russian Orthodox University of St. in 2001. John the Theologian. A year later he took up the post of teacher of the history of religion at the capital's Theological Academy. In December 2008, he went to Thailand, wanting to personally contribute to the development of Orthodoxy in this country.

Deacon Georgy was quite close to priest Daniil Sysoev, who tragically died in 2009. When he died, George was elected manager of the missionary school opened at the temple of the prophet Daniel. He did not work in this position for long. After receiving the position of deacon, Father George was unable to continue managing the educational institution.

In January 2010, Georgy Maksimov was a member of the commission of the Russian Orthodox Church regarding issues of confronting divisions and overcoming them, as well as theology and spiritual education, enlightenment from the point of view of religion. In May of the same year he was elevated to the post of deacon by the Archbishop of Verei.

In October 2014, Father George became a member of the commission regarding the organization of the religious mission of the Inter-Council Presence. And he stayed in this composition for the next 4 years.

In January 2015, Georgy Maksimov was elevated to the rank of priest by Moscow and All-Russian Patriarch Kirill in the capital's Cathedral of Christ the Savior. Father George also became a member of the synodal group of the Russian Orthodox Church, which was involved in developing the concept of relations between religions. Repeatedly took part in various international conferences and meetings.

Also, priest Georgy Maksimov was the manager of the patrol department of the creationist missionary and educational center called “Shestodnev”. He published a whole list of works, the theme of which opposes the theory of evolution and its followers. Its Orthodox understanding should, in his opinion, open the eyes of many. Although this issue is just another of many in which religion opposes official science.

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Priest Georgy Maximov vs Nikita Mikhalkov

At first, when I heard criticism from the right about the now famous program of the famous director Nikita Sergeevich Mikhalkov “Besogon”, from the popular journalist Alexander Rogers and especially the no less popular blogger priest Georgy Maksimov, I wanted to speak out in defense of Nikita Sergeevich. I, like, I think, many, were outraged, first of all, by the rudeness and bad manners of Mikhalkov’s critics.

After all, even if you disagree in some way with the director’s ideas and arguments out of respect for his services to Russian culture, which are obviously many times higher than the combined merits of a journalist and a priest-blogger, out of respect for his age, finally, he Both are fit to be fathers; one cannot polemicize with Mikhalkov in such a tone. Although I noted for myself the correctness of some purely technical arguments of critics of Mikhalkov’s program.

However, when I listened to the criticism of Father George performed by some of our zealots beyond reason, my ardor faded a little and a desire appeared to simply objectively understand the arguments of both.

Mikhalkov’s “Besogon,” especially after its ban, naturally found itself in the center of public attention. Mikhalkov, as expected, was subjected to fierce criticism and rude attacks from liberals. He was accused of unprofessionalism, of following obscurantist conspiracy theories, etc. and so on. The liberal media either supported the program's ban or remained loudly silent on the matter.

Under these conditions, somehow even unexpectedly criticism was voiced against Mikhalkov from the right.

As for Rogers' article, he focuses on the technical illiteracy and incompetence of Mikhalkov's assistants and the quality of those experts whom the director brought in to substantiate his conclusions. Olga Chetverikova got the most from Rogers. I myself am very critical of some of Olga Nikolaevna’s ideas, but, nevertheless, it is unacceptable to do this in the tone in which Rogers polemicizes.

But most of all, the attention of the Orthodox, of course, was attracted by the recording of a video message from the famous Orthodox priest Father Georgy Maksimov, dedicated to the release of the Besogon program. Father Georgy also criticizes Nikita Sergeevich for technical errors and for using unreliable sources. And one could agree with this and advise Nikita Sergeevich to tell his assistants that when preparing the program they use trustworthy sources, so as not to expose the venerable director, who is not obliged to understand everything, including purely technical problems.

The second thing we can agree with Father George is the issue of vaccination. Unfortunately, recently in the Orthodox community, vaccination has become something like an integral property of the Antichrist. Nonsense, downright paranoid ideas are spreading that through vaccination we will be quietly implanted with a chip, and we will thus renounce Christ and be placed in an “electronic concentration camp.”

This reminds me of the nonsense propaganda that we cannot take Russian passports because three sixes are hidden there, and thus, by taking Russian passports, we accept the seal of the Antichrist. How many gullible people, under the influence of this agitation, did not take passports and, as a result, lost their jobs, social benefits, and were thrown onto the sidelines of life.

It looks like the same could happen with vaccinations. Propaganda against vaccination can lead to refusal of vaccinations, especially among older people, which can cause someone's premature death. And here Father Georgy is right - Nikita Sergeevich’s program can be used by our zealots against coronavirus vaccination, which will create problems in relations between the state and Orthodox believers.

Of course, extreme caution is needed when using the coronavirus vaccine. Its production and implementation must be under strict government control. There is no need for haste and hysteria, they say, without vaccination, we can’t get anywhere, so let’s vaccinate everyone urgently. There is no need for total and compulsory vaccination, at least immediately.

But you can’t hoax vaccination either. We are vaccinated against smallpox, measles and other contagious diseases in childhood. We get other vaccinations as adults. And there is nothing terrible in this, especially for our spiritual life.

You cannot listen to paranoids who claim that Bill Gates bought all medical officials and doctors, and all our authorities are in cahoots with the world behind the scenes, and they all together want to destroy our people. You need to understand that there are political forces that are trying to direct any discontent against the authorities, sow doubts, and excite the people. Their goal is a violent change of power in Russia, rebellion, revolution, and the final solution to the Russian question.

Therefore, in this part of the criticism of Nikita Mikhalkov’s program, I agree with Father Georgy. If only he had stopped there. Firstly, I would point out technical errors and criticize unreliable sources that the director used in his program; secondly, he would point out the danger that Mikhalkov’s program could be used as a call to refuse vaccination, as agitation against the authorities. In this case, I would support Father George and say: our venerable director has gone a little too far, and he needs to rein in his assistants.

However, Father Georgy, while recording his program, apparently went into a rage and not only rudely began to accuse Nikita Sergeevich Mikhalkov of deliberate lies, which does not look good on Father Georgy, but also almost acted as a lawyer for Bill Gates and German Gref. And since it is quite difficult to do this, Father Georgy himself resorts to exaggeration and manipulation, that is, to the very lie of which he accuses Mikhalkov.

In order not to be unfounded, I will point out some stretches and manipulations.

Our author and my friend, Moscow State University professor Valery Nikolaevich Rastorguev, drew attention to one such fraud. On his Facebook page he wrote: “I listened to Fr. Georgy Maksimov, with his denunciations of Mikhalkov this time, lasted less than a minute: he immediately accused Mikhalkov of lying (!?) for the reason that in the document to which he referred, overpopulation is in 6th place, and not in first, although he puts this problem at the forefront. But even a child must understand that only a complete idiot will immediately talk about his own interests - first about general ones... So the priest still has to grow and grow before becoming an analyst, and all the time.” As they say: neither subtract nor add!

Another example. Speaking about one of the sources that Mikhalkov uses in his program, the statement of the Indian-American doctor Ayyadurai, Father Georgy tries to present the doctor as the same liar, an incompetent person and uses data from Wikipedia - they say, Mikhalkov could also look there and that’s all find out about Ayyadurai. But whether Ayyadurai is the inventor of email or not is irrelevant in this case. The main thing is that Ayyadurai is opposed to the introduction of isolation measures in the context of the coronavirus epidemic, which he called on the US President to do. Mikhalkov used it in his program as a criticism of the practice of fighting against coronavirus.

And if Father George ridicules Ayyadurai as an incompetent person in this matter, then it would be logical to expect that he would also begin to ridicule the Swedish authorities, who refused isolation, i.e. did what Ayyadurai calls for. But this is difficult to do, because all the predictions that the morbidity and mortality rate in Sweden would be an order of magnitude higher than in those European countries that introduced strict isolation measures turned out to be unfounded, just like those prophets who predicted all this. If in the case of Belarus one can try to accuse President Alexander Lukashenko of hiding the sick and dead from the coronavirus somewhere, then no one dares to blame Sweden for this. Therefore, when Father George tries to portray Ayyadurai as an incompetent person, it looks, to put it mildly, “far-fetched.”

One more example. Father Georgy ridicules Mikhalkov, who suggests that Bill Gates is a supporter of population reduction, and the director refers to his speeches. The blogger priest offers us the following argument: they say, Gates is not such a fool, because if there is a smaller population, this means that they will buy less Microsoft products, and it turns out that Gates is digging a hole for himself. It is strange that Father George does not notice the entire inconsistency of his argument, since in response it is quite possible to say that Gates intends to make money from vaccinations, which will cover all the losses from the reduction in sales of Microsoft. Therefore, this argument, which for some reason seems very convincing to Father George, looks quite funny.

And it is completely unclear why our blogger in holy orders is trying to criticize Nikita Sergeevich Mikhalkov for his speech against the transfer of training to a remote format. The director rightly says that a person who does not go to school or university, will not have the opportunity to communicate with teachers, with his colleagues and peers, will receive an inferior education, since he will be deprived of the very atmosphere of education. And these are obvious things. It’s strange that Father Georgy is trying to make fun of this, saying that you can talk on Skype, ask a question, communicate with your loved ones. I don’t know, maybe as a child Father Georgy didn’t like going to school, he was an outcast at school, that’s why he grew up to be such a sociopath, but the majority perceived the atmosphere of school and university differently, and our famous director is right, a lot of information and skills, the ability to live in society, in the team we got it at school.

Nikita Sergeevich talks about a real problem and looks much more convincing than the priest of the Russian Orthodox Church who is trying to declare the director crazy.

Exposing the incompetence of Nikita Sergeevich Mikhalkov, Father Georgy Maksimov, willingly or unwillingly, acts as German Gref’s lawyer. By dumbing down some of Mikhalkov’s thoughts, he is actually trying to get Gref out of the attack. Thus, he claims that Gref has nothing to do with school education and therefore criticizing him in relation to educational issues is the same as criticizing some completely random person, a banker. Father Georgy would have asked whether German Oskarovich has anything to do with education issues, for example, from the former Minister of Education Olga Vasilyeva. According to many knowledgeable experts, she was dismissed from the post of minister precisely thanks to Gref, who was prevented from implementing his programs in the field of education.

Father Georgy is trying to ridicule Mikhalkov for allegedly clinging to Gref’s words that the state will be in his pocket. Allegedly, Gref said that it is necessary to ensure that any citizen can submit applications from his smartphone, pay all kinds of fines and penalties, for which he does not need to stand in lines, and all this is very convenient and very comfortable. Despite the fact that this is so, and we all feel these conveniences, the problem of turning the state into a platform is indeed a serious problem, which, in fact, is what Mikhalkov is talking about. By the way, it would be worth thinking about, Father Georgiy, that supporters of chipization also use this argument, saying that with chips it will be more convenient and comfortable.

Apparently, priest Georgy Maksimov doesn’t even think about how the state will exist if it turns into a platform?! Who will manage it? After all, then national governments will no longer be needed. After all, in the future we are talking about the creation of a world state and a world government. And, of course, the world ruler!

Serious problems are already arising with the spread of digitalization, because... representatives of foreign intelligence services can obtain information about our military, about representatives of our intelligence services. This is a serious problem. Therefore, Mikhalkov is talking about a real problem, and Father Georgy Maksimov is talking about a fictitious problem.

And one last example. Father Georgy caught Mikhalkov’s team saying that, when talking about the reaction of parents of schoolchildren to remote learning, they cited as an example not the Russian situation, but the platform that is used in Kazakhstan. Like, and here Mikhalkov is deceiving us. However, if Father George had inquired, he would have found on the Internet, in messengers, a huge number of examples of how poorly the Zoom platform, which is used by our Ministry of Education and higher education institutions, works. There was a story when, during a lesson on “Fundamentals of Orthodox Culture” in the fifth grade, porn was suddenly turned on. I would be interested in the reaction of parents to the remote learning system in Russia. And I would have learned that there is more than enough discontent in our country.

However, Mikhalkov’s main idea, as I understood it, concerns not the poor quality of technical support, but the very inferiority of remote education, which can lead to a sharp drop in the quality of education. Not to mention the fact that this will put an end to the school’s fulfillment of its most important function - educating young people. In my opinion, first of all, Mikhalkov speaks about this. And this is a very serious problem.

Unfortunately, being carried away by criticizing the mistakes of Mikhalkov’s team in preparing the “Besogon” program, priest Georgy Maksimov failed to see and hear the main thing - the anxiety that our venerable director is trying to convey to society.

Anatoly Dmitrievich Stepanov, editor-in-chief of the Russian People's Line, chairman of the Russian Assembly

Religious Studies and Theology

Priest Georgy Maksimov is the author of a large number of works on religious studies. For many years I have been editing a website called “Orthodoxy and Islam.” Most of his works are devoted to the history of Christianity, as well as problems of relations with the Islamic religion. Therefore, Georgy Maksimov is often considered one of the best modern specialists who understand this issue.

Father Georgy is also a specialist in Islamic studies and often acts as a reviewer during the defense of candidate's works thematically related to Islam.

In the summer of 2007, he published one of the largest works, which is devoted to an in-depth consideration of the teaching regarding the Holy Spirit from the point of view of the authors of early Christianity. The study examines chapters devoted not only to the Holy Spirit in the Holy Scriptures of the Old and New Testaments, but also to the spirituality of the apostles and the liturgical spirituality of the 1st-3rd centuries. In the same year, his book entitled “Theological Response to the Letter of Bishop Diomede” saw the world.

Currently, Priest Georgy Maksimov is a full-time author of the Pravoslavie.ru website and produces various religious videos on his YouTube channel.

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Essays

Books and articles have been translated and published in English, German, Georgian, Bulgarian, Romanian and Macedonian. Blog:

Monographs

• Saints of the Orthodox Church who converted from Islam
  , M., 2002.
• Holy Fathers on Islam
  , M., 2003.
• Religion of the Cross and Religion of the Crescent
  , M., 2004:
• (co-author: Smolyar K.V.), Orthodox religious studies: Islam, Buddhism, Judaism
  , M., 2005:
• (part of the book)

Articles

• “Quranic tales about Christ in the light of real historical evidence,” Alpha and Omega
  , No. 3 (17) 1998, 261-293:
• “The image of heaven in Christianity and Islam,” Alpha and Omega
  , No. 2 (20) 1999, 271-279:

1. “The faith of the ancient Church according to the testimony of the Gnostic anti-church polemic of the 2nd-3rd centuries,” Alpha and Omega
   , No. 4 (22) 1999, 278-291:

• “Theological aspects of the problem of harmonizing Orthodox and evolutionary teachings about the origin of man,” Shestodnev against evolution (collection of articles)
  , M., 2000, 123-150.
• “St. Filaret (Gumilevsky) as a hagiographer,” Journal of the Moscow Patriarchate
  , No. 12 2000, 82-84-87:
• “The concept of a miracle in Christianity and Islam,” Alpha and Omega
  , No. 1 (27) 2001, 307-327:
• “Christians and Muslims: dialogue about dialogue,” Alpha and Omega
  , No. 2 (28) 2001, 372-376:
• "St. Barbarian (Former Robber),” Meeting
  , No. 9 (92), May 2001, 12:
• “Orthodox mission in Indonesia,” Orthodox News
  , No. 11-12 (95-96) 2001, 14-15.
• (co-author: Grigorieva E.), “The most inaccessible monastery in Russia,” Salvation
  , No. 31 (227), September 2001, 6.
• (co-author: Aleksanyan A. G.), “Antitacts,” Orthodox Encyclopedia
  , vol. II, M., 2001, 553:
• “The question of the eternity of hellish torment in the works of Orthodox theologians of the twentieth century,” Holy Fire
  , No. 7 2001, 75-93:
• “Orthodoxy in S. M. Eisenstein’s film “Ivan the Terrible”,” Alpha and Omega
  , No. 3 (29) 2001, 298-305.
• “The image of heaven in Christianity and Islam,” Sretensky almanac (theology and apologetics)
  , M., 2001, 138-151.
• “Why do people convert from Christianity to Islam?” Missionary Review
  , No. 8 (70) 2001, 6-10.
• "The Orthodox Church in Indonesia," Missionary Review
  , No. 12 (74) 2001, 7-10.
• “Ilya Muromets,” Salvation
  , No. 48 (227), December 2001, 7.
• “Kozheozero - the monastery of St. Serapion,” Moscow Church Bulletin
  , No. 1 (230) 2002, 13.
• “The state chooses the concept of its relationship with the Church,” About the draft Concept of state policy in the field of relations with religious associations.
  Collection of documents , M., 2002, 86-87.
• “Don’t believe every spirit: religion and mass cinema,” Svet Nevecherniy
  , No. 2 2002, 61-63.
• (co-author: Aleksanyan A. G.), “Asterius the Sophist,” Orthodox Encyclopedia
  , vol. III, M., 2002, 636-637:
• (co-author: Grigorieva E.), “Epiphany Kozheozersky Monastery,” Moscow
  , No. 1, 2002, 46-52.
• (co-author: Maksimova E.), “Holy Trinity Gerasimo-Boldinsky Monastery,” Moscow
  , No. 6 2002, 136-140.
• “City and garden: images of the old and new paradise,” Glagol
  , No. 7 2002.
• “Once again on the question of Ali Vyacheslav Polosin,” Radonezh
  , No. 5 (123) 2002, 5.
• “Missionary site “Orthodoxy and Islam”,” Missionary Review
  , No. 6 (80) 2002, 14-17.
• “Transitions from Islam to Christianity in the 9th-10th centuries. according to the evidence of Arab chronicles,” Alpha and Omega
  , No. 2 (32) 2002, 255-259.
• “Russian Islam on the Internet – a school of new Janissaries?” Radonezh
  , No. 7 (125) 2002, 6-7.
• “Theodore Abu Kurra and his place in the history of early Orthodox polemics with Islam,” Theological Collection
  , No. 10, 2002, 114-123.
• (co-author: Ognev I.), “Islam and violence,” Radonezh
  , No. 9 (127) 2002, 6.
• “The Sacrament of the Eucharist and Muslims: a view from Byzantium,” Ionian Listok
  , No. 51 (170) 2002, 5.
• “Pneumatology of the New Testament,” Alpha and Omega
  , No. 4 (34) 2002, 29-41.
• “The female image of the Holy Spirit in the Holy Fathers and writers of the early Church,” X International Christmas Educational Readings.
  Section “Orthodox anthropology and psychology”. Collection of reports , M., 2002, 51-54.
• “The slandered elder,” Holy Fire
  , No. 10, 2003, 25-30.
• “Holy wives of the Orthodox Church and Islam,” How to Live
  , No. 25, 2003, 50-55.
• “Orthodox saints who converted from Islam,” Missionary Review
  , No. 1 (87), 2003, 21-27; No. 2 (88), 2003, 27-31.
• “The concept of sin in Christianity and Islam,” Alpha and Omega
  , No. 2 (36) 2003:
• "Strong Man's Religion: Christianity or Islam?" Warrior of Christ
  , No. 3 (4) 2003, 3.
• “Venerable Gregory Dekapolite about Islam,” Alpha and Omega
  , No. 3 (37) 2003, 71-77:
• “St. Nikolai the Mystic about Islam,” Alpha and Omega
  , No. 4 (38) 2003, 185-190.
• “Die heutige und traditionelle Konzeption des Menschen im Islam als Herausforderung fur das Christentum,” Die Bedeutung der Christlichen Anthropologie angesichts der heutigen gesellschaftlichen Aufgaben und Problemme
  , Moskau, 2003, 120-133.
• “Saint Serapion of Kozheozero - former Muslim, based famous monastery,” Again
  , No. 3, 2003, 7-8.
• “Venerable Theophan the Confessor on Islam,” Theological Bulletin
  , No. 4, 2004, 312-335.
• “Orthodoxy and the thought of the existence of life outside the Earth,” Christianity and Fantastic Literature
  , M., 2004.
• “When will all this end? (some reflections on Protestant anti-Orthodox polemics using the example of one book) " Oglasnitsa
  , No. 2004, 8e
• “Hitler’s mistake,” Radonezh
  , No. 8 2004.
• “St. Simeon of Thessaloniki and his anti-Islamic writings,” Alpha and Omega
  , No. 4 (41) 2004.
• “Do Christians and Muslims worship the same God,” Holy Fire
  , No. 13, 2005.
• “Message of the Pseudo-Leo to Caliph Omar,” Alpha and Omega
  , No. 1 (42) 2005, 180-198.
• (co-author: Maksimova E.), “Kozheozersky Epiphany Monastery: modern experience of the revival of the monastery,” Alpha and Omega
  , No. 1 (42) 2005, 160-172.
• "Principles for the Use of Scientific Material in Christian Apologetics," Divine Revelation and Science
  , vol. 2.

Reviews

• <Rec.> “Scientific notes of the Russian Orthodox University,” Alpha and Omega
  , No. 1 (19) 1999, 357-361.
• <Rec.> “N.N. Glubokovsky. St. Apostle Luke, Evangelist and Writer,” Alpha and Omega
  , No. 3 (21) 1999, 380-381.
• <Rec.> “New book about old age,” Alpha and Omega
  , No. 4 (22) 1999, 331-333.
• <Rec.> ““Lives of the Saints” for modern man,” Moscow
  , No. 12 2000, 233-234.
• “Russian holiness through the eyes of a Jesuit,” Holy Fire
  , No. 8 2002, 104-106.

Translations

• Hanna-Barbara Gerl-Filkovich, “Technology and Religion. Transferring unified knowledge? [transl. with him. Yu. Maksimova], Christ is the source of a new culture for Europe at the dawn of the new millennium (Pre-Synodal Symposium in the Vatican)
  , M., 2000, 134-140.
• St. Melito of Sardis, “The Tale of the Cross” [trans. from lat. Y. Maksimova], Warrior of Christ
  , No. 1 2002, 2.
• Theodore Abu Kurra, "Dialogues with Muslims" [trans. from ancient Greek Yu. Maksimova], Theological collection
  , No. 10, 2002, 124-126.
• St. Gregory Decapolis, “A historical tale, very useful and sweet for everyone, about a vision that a Saracen saw, believed [and became] a martyr for our Lord Jesus Christ” [trans. from ancient Greek Yu. Maksimova], Alpha and Omega
  , No. 3 (33) 2002, 70-75.

Missionary work of Georgy Maximov

At its core, missionary work is apostolic worship. Fulfilling Christ's commandment to preach the gospel. Repeatedly, priest Georgy Maksimov went on business trips to different countries (photo) to spread the word of God. During these wanderings, Priest George contributed to the emergence of parishes of the Russian Orthodox Church in the Philippines.

Father George also had to take part in several global baptisms. For example, in the summer of 2015, in Ladol in the Pacific Ocean, more than 200 Filipinos who previously belonged to the local independent church (also called Anglipayan) were baptized.

He was also involved in the management of the Orthodox missionary school at the Synodal Missionary Department of the Russian Orthodox Church, as well as the apologetic mission division. He is still responsible for missionary as well as mentoring activities in the Northern Vicariate of Moscow.

Literary works

While still in the status of a layman and without religious rank, Georgy Maksimov also wrote literary works, one way or another related to religion. He himself qualified their genre as Orthodox science fiction.

His stories have been published in various magazines and collections. Such as “The Reality of Fiction”, “Threshold” and “Aelita. New wave". He also independently published his works on the Samizdat website.

In 2007, for the story “The Awakening” he received a special award “Devil Boy”. A year later, priest Georgy Maximov’s debut book “Ziggurat” was published by AST publishing house. In 2012, he released a full-length collection of fantasy stories, Christian Quarter.

Priest Georgy Maximov spoke about this period as a specific segment of his life’s path, which has now been irrevocably passed. The author admits that in his own literary experiments he did not make scientific and technical issues the main topic. Instead, he was always interested in the essence of the human race. And how accurately he was able to express his thoughts is for the readers to judge.

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