Keep your head down? — Does the image of the “wise minnow” from the work of the same name by Saltykov-Shchedrin correspond to Christian doctrine?

There are articles on Wikipedia about other people with the name Feofilakt and the surname Bezukladnikov.

Archimandrite Theophylact

(in the world
Grigory Aleksandrovich Bezukladnikov
; December 1, 1963, Perm region, RSFSR) - clergyman of the Russian Orthodox Church, archimandrite, vicar of the New Jerusalem Monastery.

Biography

Born on December 1, 1963 in the city of Osa, Perm Region, in the family of a priest. He was the fifth of twelve children[1].

After graduating from high school in the city of Chermoz, he entered the Odessa Theological Seminary. In his words: “It was the Soviet period, and my documents were refused to be accepted into theological schools in Moscow and Leningrad. Then there were strict laws, and boys under 17 years of age were not allowed to take the exams, but in Odessa my documents were somehow accepted and soon called to the exams.”

[1].

After serving two years in the army, he entered the Moscow Theological Seminary for the second year of study. At the end of his studies he entered the brethren of the Holy Trinity Sergius Lavra[2].

After graduating from the seminary on July 3, 1987, he was tonsured a monk[3] and named in honor of the Monk Theophylact the Confessor, Bishop of Nicomedia.

On July 16, 1987, he was ordained to the rank of hierodeacon[3]. Entered the Moscow Theological Academy.

On May 30, 1988, he was ordained to the rank of hieromonk[3].

He served in the Optina Hermitage, and when the monastery was faced with the question of opening a metochion in the city of Moscow, by decision of the spiritual council he was sent to the capital. In March 1991, at the Church of the Life-Giving Trinity in Ostankino, the Optina Pustyn metochion was organized, the rector of which was Hieromonk Theophylact. In December 1999, the Ostankino Church lost its status as a metochion at Optina Hermitage.

In March 2003, he was appointed dean of the All Saints District of Moscow[4].

Since December 15, 2004 he was a member of the Moscow Diocesan Council.

From 2005 to 2008 - rector of the Church of the Icon of the Mother of God "Consolation and Consolation".

On May 6, 2008, by decree of the Patriarch of Moscow and All Rus' Alexy II, Abbot Theophylact (Bezukladnikov) was appointed abbot of the Resurrection New Jerusalem stauropegial monastery[5].

On June 23, 2008, the Holy Synod approved Hegumen Theophylact (Bezukladnikov) as abbot of the Resurrection New Jerusalem Stavropegic Monastery[5].

On December 12, 2008, by decrees of Metropolitan Juvenaly of Krutitsky and Kolomna, in connection with his appointment to the position of abbot of the New Jerusalem Monastery, he was relieved of the position of dean of the churches of the All Saints District of Moscow[6] and the position of chairman of the Divine Service Commission of the Diocesan Council of Moscow[7].

The period of his governorship saw the largest reconstruction and restoration in history. In 2008, after a visit to the New Jerusalem Monastery by the top officials of the state, a Charitable Foundation was created to recreate the historical appearance and restore the holy monastery, the co-chairs of the board of trustees of which were Patriarch Kirill and Prime Minister Dmitry Anatolyevich Medvedev[2].

On September 25, 2011, in the Church of the Nativity of Christ at the New Jerusalem Monastery, Patriarch Kirill of Moscow and All Rus' read prayers over Abbot Theophylact and handed him the abbot's staff[8].

On August 14, 2015, he consecrated a new building built for the New Jerusalem Museum[9]

On May 8, 2021, Patriarch Kirill of Moscow and All Rus' performed the rite of great consecration of the Resurrection Cathedral of the New Jerusalem Stavropegic Monastery and, as soon as possible, elevated Abbot Theophylact to the rank of archimandrite[10].

Keep your head down?

A gudgeon lives in the river. His parents lived for centuries and died a natural death. Before his death, the minnow's father tells him to always be careful, because there is danger everywhere! The gudgeon decides to dig a small hole for itself so that no one but him can fit in there, and never leaves it during the day, and at night, when everyone is sleeping, he crawls out for a short time to exercise. However, there is no need to retell the classics. Let us ask ourselves the question: can a modern Christian allow himself to live under the slogan “keep your head down”?

Archimandrite Melchizedek (Artyukhin), rector of the Church of the Holy Apostles Peter and Paul and the Intercession of the Most Holy Theotokos in Yasenevo: BRAINLESS FISH ARE HOOKED

The Monk Ambrose of Optina said that salvation is not difficult, but tricky. You must have sobriety so as not to fall into the devil's hook. As St. Demetrius of Rostov says, the world promises gold, but gives bliss (St. Ambrose of Optina, “Correspondence with worldly persons”). A narrow and thorny path leads to the Kingdom of Heaven, and the brainless fish are all on the hook. Only smart people, unlike minnows, also breed and teach their children not to get hooked.

Archimandrite Theophylact (Bezukladnikov), abbot of the Resurrection New Jerusalem Monastery: THIS IS A DEEP IMAGE, BUT NOT IDEAL

The wise gudgeon is well written literary. This is a deep image - but not ideal, because it shows some inconsistency of a person. On the one hand, he tries his best to be neat. Do not intrude anywhere and say every day: “Thank God that the day has passed and I have not gotten into any trouble.” This in itself is already a lot. We hear something similar from the Monk Ambrose of Optina. One brother complained to the elder that during prayer there were many different thoughts. The elder said to this: “A man was driving through the market. There’s a crowd of people around him, talking, noise, and he’s all on his horse: “But, but! But-but!” Little by little I drove through the entire bazaar. So you too, no matter what your thoughts say, do all your work - pray!” But we see from the lives of the saints who spent their lives in solitude: if necessary, decisively and boldly they raised their voices in defense of the faith and the Church. Therefore, you need to be simple and modest, like doves, and sometimes wise, like serpents.

Anastasia Ositis, President of the Foundation of Equal-to-the-Apostles Constantine and Helena, professor: DO WHAT YOU SHOULD do

The most important thing is that a person fulfills his mission, his own destiny. If he is a politician, he should be involved in politics, if he is a business executive, let him be involved in economic activities. The main thing is that he is a professional and realizes that everything happens to him according to the Providence of God. If you follow this path, it is easier to be humble and have faith. And this is the main meaning of life: to receive joy and benefit people.

Archpriest Andrei Ovchinnikov, cleric of the Cathedral of Christ the Savior: LIVING FOR YOURSELF IS NOT A CHRISTIAN WAY

The Christian faith calls a person to turn away from comforts and benefits and turn to serving the Lord. The word “service” is one of the central ones here. Therefore, if a person does not give himself to others, he does not fulfill the task that God entrusts to him. Living only for yourself is not Christian.

Archpriest Artemy Vladimirov, confessor of the Novo-Alekseevsky convent, member of the Union of Writers of Russia: A WARRIOR OF CHRIST, READY FOR BATTLE

Today the Christian must find the golden mean, the royal path between extremes, which are always harmful. His Holiness Patriarch Kirill says how shameful it is for a modern Christian to be an extra in someone else’s production (and this production is nothing more than a desire to stir up society, stir it up, call on the “oni-children” of overgrown teenagers to the barricades, turning them into cannon fodder). The other extreme is the fate of the average person who no longer moves his mustache, being buried alive in the kingdom of crooked mirrors.

The wise minnow of the 21st century is a positive image. Firstly, he has a roof over his head and has happily avoided the fate of a small fish without a fixed place of residence. And this fate is very deplorable: such a wanderer will be eaten by her strongest brother. Secondly, a person who loves solitude can philosophically comprehend his own life-existence, outline its purpose and live every day with feeling and sense. Thirdly, the famous hermits of antiquity, including Saint Anthony the Great, spent decades away from noisy cities - but, listening to the voice of God, they went out to the marketplace and stopped the heretics.

The wise minnow in the Christian interpretation is “the hidden man of the heart in the incorruptible beauty of a meek and quiet spirit, which is precious in the sight of God” (1 Pet. 3:4). At the same time, this is a warrior of Christ who, in the hour of trial, is ready to draw the sword of truth from its sheath, laying down his life for his friends.

Quote

You cannot take upon yourself what only people who have renounced the world can do. Complete carelessness is their business, and yours is business and business. You are a husband and a father, and something else, maybe more. Each of these names imposes on you responsibilities determined by the commandments of God. Fulfilling them is your work for salvation.

Saint Theophan the Recluse

Prepared by Vladimir Khodakov Source

Notes

1. ↑ 12
   [news.istranet.ru/novosti/kultura-i-religiya/intervyu-s-igumenom-feofilaktom-bez-boga-ni-do-poroga Interview with Abbot Theophylact: “Without God, you can’t reach the threshold”]
2. ↑ 12
   [www.rusamny.com/archives/2015/491/t02%28491%29.htm “RUSSIAN AMERICA” No. 491 traveler’s page]
3. ↑ 123
   [www.n-jerusalem.ru/duhovenstvo/text/namestnik.html Hegumen Theophylact (Bezukladnikov) :: New Jerusalem Monastery]
4. [www.ortho-rus.ru/cgi-bin/ps_file.cgi?3_1619 Monasticism]
5. ↑ 12
   [www.n-jerusalem.ru/history/reconstruction.html Modern period]
6. [www.mepar.ru/documents/decrees/2008/12/12/2982/ Moscow Diocese - Official documents]
7. [www.mepar.ru/documents/decrees/2008/12/12/2987/ Moscow Diocese - Official documents]
8. [www.patriarchia.ru/db/text/1631240.html On the 15th week after Pentecost, before the Exaltation, the Primate of the Russian Church celebrated the Divine Liturgy at the Resurrection New Jerusalem Stavropegic Monastery / N...]
9. [www.patriarchia.ru/db/text/4198499.html The abbot of the Resurrection New Jerusalem Monastery consecrated the New Jerusalem Museum / News / Patriarchia.ru]
10. [www.patriarchia.ru/db/text/4462280.html The Primate of the Russian Church consecrated the Resurrection Cathedral of the New Jerusalem Stavropegic Monastery]

An excerpt characterizing Theophylact (Bezukladnikov)

Meanwhile, another column was supposed to attack the French from the front, but Kutuzov was with this column. He knew well that nothing but confusion would come out of this battle that had begun against his will, and, as far as it was in his power, he held back the troops. He didn't move. Kutuzov rode silently on his gray horse, lazily responding to proposals to attack. “You’re all about attacking, but you don’t see that we don’t know how to do complex maneuvers,” he said to Miloradovich, who asked to go forward. “They didn’t know how to take Murat alive in the morning and arrive at the place on time: now there’s nothing to do!” - he answered the other. When Kutuzov was informed that in the rear of the French, where, according to the Cossacks’ reports, there had been no one before, there were now two battalions of Poles, he glanced back at Yermolov (he had not spoken to him since yesterday). “They ask for an offensive, they propose various projects, but as soon as you get down to business, nothing is ready, and the forewarned enemy takes his own measures.” Ermolov narrowed his eyes and smiled slightly when he heard these words. He realized that the storm had passed for him and that Kutuzov would limit himself to this hint. “He’s having fun at my expense,” Ermolov said quietly, nudging Raevsky, who was standing next to him, with his knee. Soon after this, Ermolov moved forward to Kutuzov and respectfully reported: “Time has not been lost, your lordship, the enemy has not left.” What if you order an attack? Otherwise the guards won’t even see the smoke. Kutuzov said nothing, but when he was informed that Murat’s troops were retreating, he ordered an offensive; but every hundred steps he stopped for three quarters of an hour. The whole battle consisted only in what Orlov Denisov’s Cossacks did; the rest of the troops only lost several hundred people in vain. As a result of this battle, Kutuzov received a diamond badge, Bennigsen also received diamonds and a hundred thousand rubles, others, according to their ranks, also received a lot of pleasant things, and after this battle even new movements were made at headquarters. “This is how we always do things, everything is topsy-turvy!” - Russian officers and generals said after the Tarutino battle, - exactly the same as they say now, making it feel like someone stupid is doing it this way, inside out, but we wouldn’t do it that way. But people who say this either do not know the matter they are talking about or are deliberately deceiving themselves. Every battle - Tarutino, Borodino, Austerlitz - is not carried out as its managers intended. This is an essential condition. An innumerable number of free forces (for nowhere is a person freer than during a battle, where it is a matter of life and death) influences the direction of the battle, and this direction can never be known in advance and never coincides with the direction of any one force. If many, simultaneously and variously directed forces act on some body, then the direction of movement of this body cannot coincide with any of the forces; and there will always be an average, shortest direction, what in mechanics is expressed by the diagonal of a parallelogram of forces. If in the descriptions of historians, especially French ones, we find that their wars and battles are carried out according to a certain plan in advance, then the only conclusion that we can draw from this is that these descriptions are not correct. The Tarutino battle, obviously, did not achieve the goal that Tol had in mind: in order to bring troops into action according to disposition, and the one that Count Orlov could have had; to capture Murat, or the goals of instantly exterminating the entire corps, which Bennigsen and other persons could have, or the goals of an officer who wanted to get involved and distinguish himself, or a Cossack who wanted to acquire more booty than he acquired, etc. But , if the goal was what actually happened, and what was a common desire for all Russian people then (the expulsion of the French from Russia and the extermination of their army), then it will be completely clear that the Tarutino battle, precisely because of its inconsistencies, was the same , which was needed during that period of the campaign. It is difficult and impossible to imagine any outcome of this battle that would be more expedient than the one it had. With the least tension, with the greatest confusion and with the most insignificant loss, the greatest results of the entire campaign were achieved, the transition from retreat to offensive was made, the weakness of the French was exposed and the impetus that Napoleon’s army had only been waiting for to begin their flight was given. Napoleon enters Moscow after a brilliant victory de la Moskowa; there can be no doubt about victory, since the battlefield remains with the French. The Russians retreat and give up the capital. Moscow, filled with provisions, weapons, shells and untold riches, is in the hands of Napoleon. The Russian army, twice as weak as the French, did not make a single attack attempt for a month. Napoleon's position is most brilliant. In order to fall upon the remnants of the Russian army with double forces and destroy it, in order to negotiate an advantageous peace or, in case of refusal, to make a threatening movement towards St. Petersburg, in order, even in case of failure, to return to Smolensk or Vilna , or stay in Moscow - in order, in a word, to maintain the brilliant position in which the French army was at that time, it would seem that no special genius is needed. To do this, it was necessary to do the simplest and easiest thing: to prevent the troops from looting, to prepare winter clothes, which would be enough in Moscow for the entire army, and to properly collect the provisions that were in Moscow for more than six months (according to French historians) for the entire army. Napoleon, this most brilliant of geniuses and who had the power to control the army, as historians say, did nothing of this. Not only did he not do any of this, but, on the contrary, he used his power to choose from all the paths of activity that were presented to him that which was the stupidest and most destructive of all. Of all the things that Napoleon could have done: winter in Moscow, go to St. Petersburg, go to Nizhny Novgorod, go back, north or south, the way that Kutuzov later went - well, whatever you can come up with, is stupider and more destructive than what he did Napoleon, that is, to remain in Moscow until October, leaving the troops to plunder the city, then, hesitating, to leave or not to leave the garrison, to leave Moscow, to approach Kutuzov, not to start a battle, to go to the right, to reach Maly Yaroslavets, again without experiencing the chance of breaking through , to go not along the road that Kutuzov took, but to go back to Mozhaisk and along the devastated Smolensk road - nothing more stupid than this, nothing more destructive for the army could be imagined, as the consequences showed. Let the most skillful strategists come up with, imagining that Napoleon’s goal was to destroy his army, come up with another series of actions that would, with the same certainty and independence from everything that the Russian troops did, would destroy the entire French army, like what Napoleon did.

Resurrection New Jerusalem Monastery

Founded in 1656 by Patriarch Nikon. The monastery reproduced on Russian soil the complex of holy places of Palestine so that believers could see them with their own eyes, without making a long and difficult trip. In the 17th century there were no photographs or reliable information about the Holy Land, but the monastery made it possible to touch the gospel history.