Life of Saint Ignatius Brianchaninov

Childhood, adolescence, youth

Saint Ignatius Brianchaninov was born in the village of Pokrovskoye, Vologda province, on February 5, 1807. He came from an old noble family of the Brianchaninovs, which went back to Mikhail Brenko, a boyar, comrade-in-arms and squire of the Grand Duke Dimitri Donskoy. At baptism, the future Saint Ignatius was given the name Demetrius.

Demetrius's father, Alexander Semenovich, a believer, was once close to the court, and over time, by the time the future Saint Ignatius was born, he had become a poor landowner. Dimitri's mother, Sofya Afanasyevna, was an educated woman with a good disposition. She got married quite early and since then has tried to devote her energy to caring for her family.

From childhood, Dimitri was brought up in pious traditions and received a good education appropriate for his age. With his talents, he stood out among his other brothers and sisters. Among other things, Dimitri showed abilities in learning languages, drawing, singing, and playing the violin. He probably could have built a good career, but he was attracted to something else: already from his youth, a desire arose in him to connect his life with monastic feats. Demetrius prayed a lot and often went to church. However, when he told his father about his desire, he did not express sympathy, and did not take this desire seriously.

When Dimitri was fifteen years old, his father took him to St. Petersburg to enroll him in the Main Engineering School. Being a patriot, a hero of the War of 1812, Alexander Semenovich wanted his son to become a military engineer. And the son did not contradict his father. Dmitry passed the entrance exams so successfully that he was ahead of all other competitors. He was immediately assigned to second grade. The year was 1822.

He studied diligently and throughout his studies more than once amazed his comrades and teachers with his preparation. Dimitri's successes made him known even to Grand Duke Nikolai Pavlovich, Inspector General of the Engineering Troops. In December 1824, Dmitry was promoted to the rank of ensign engineer.

During his years of study, he was admitted to aristocratic houses. His origin, family ties, good education and good manners affected him. In addition, he was a wonderful reciter. For example, he met I. A. Krylov, V. A. Zhukovsky, A. S Pushkin, K. N. Batyushkov, M. I. Glinka. Despite the opportunities for a good career that lay before Dimitri, he himself was not tempted by such a prospect.

During this period, Dimitri persistently sought answers to pressing questions about life. But neither physics nor philosophy could give such answers. He began to turn to the works of the holy fathers of the Church, became close to the monks of the Valaam metochion, and the monks of the Alexander Nevsky Lavra. His heart strove to a place where both external glory and material well-being are considered nothing. In the Lavra, he met Elder Leonid and, with his support, became convinced of the idea of entering a monastery. The father, having learned about the changes taking place in the consciousness of his son, was indignant, turned to the leadership of the school, and supervision was established over Dimitri.

Having graduated from engineering school in 1826, he, to the amazement of many, submitted his resignation. This request was rejected.

In the spring, Dimitri fell ill with tuberculosis. The emperor sent doctors to him, who delivered a disappointing verdict: given his state of health, monasticism was contraindicated for him. Meanwhile, Dimitri still recovered. Instead of resignation, he was offered the opportunity to be transferred to any of the guards regiments located in the southern parts of Russia, which were distinguished by favorable climatic conditions, but he firmly stood his ground. As a result, Dimitri was sent to the engineering unit of the Dinaburg fortress on the banks of the western Dvina.

Memory and veneration

Assessments of the life and works of St. Ignatius

Ep.
Nikodim (Kazantsev) (1803 - 1874): I know Fr.
Ignatius: a monk without flattery and hypocrisy [5].

Igum. Nikon (Vorobiev) (+ 1963):

Today is the birthday of our beloved Ignatius (Brianchaninov). How grateful I am to him for his writings! Not understanding and not appreciating it means not understanding anything in spiritual life. I dare to say that the works of Bishop Feofan (Govorov) (may the Holy Bishop forgive me) are the works of a schoolboy compared to the works of Bishop Ignatius (Brianchaninov).

This is what I would like to wish you most dearly, if you asked me: constantly delve into Ignatius (Brianchaninov) and follow the path indicated by him. This is the path of all the ancient fathers, the path traveled by Ignatius himself, tested by him as a man of our time, development, a man of our shortcomings and weaknesses, of our almost surroundings. This is what makes his writings especially valuable. Add to this the power of God’s grace, clearly palpable in them, for they were written not arbitrarily, but according to a special inspiration

[6].

Saint Ignatius (Brianchaninov)

St.
Ignatius was well known and appreciated by the leading member of the Holy Synod, Metropolitan of Moscow Filaret (Drozdov). Many outstanding people of Russia sought acquaintance with Archimandrite Ignatius, his advice and instructions. Among them are N.V. Gogol, F.M. Dostoevsky, A.A. Pleshcheev, Prince Golitsyn, Prince A.M. Gorchakov, Princess Orlova-Chesmenskaya, hero of the Crimean War, naval commander Admiral Nakhimov. Admiring the way of life and work of Saint Ignatius, the famous Russian writer N.S. Leskov dedicated his story “Unmercenary Engineers” to him. Everything about the Saint captivated his contemporaries: his majestic appearance, nobility, special spirituality, sedateness and prudence. He spiritually nourished his large flock, promoted the moral perfection of people who sought God, and revealed the beauty and greatness of Holy Orthodoxy. Many-sided experience, a special gift for looking at everything spiritually, deep insight, constant and accurate self-observation made him very skillful in treating spiritual and mental illnesses. This is whose prayerful help modern patients should resort to, and not to psychics and sorcerers, charlatans and “witch doctors.”

Sensitive to any falsehood, Saint Ignatius noted with bitterness that the object of depiction of secular art is, first of all, evil. He was sharply critical of literary works that glorified the so-called “superfluous people”, “heroes” who do evil out of boredom, like Lermontov’s Pechorin and Pushkin’s Onegin. Considering that such literature causes serious harm to the inexperienced souls of reading youth, the Saint wrote in 1847 for mass publication a sacred story about the Old Testament biblical hero - the righteous Joseph, the image of purity and chastity [7]. In the preface to the story, he wrote: “We wish that many of Pechorin’s followers would turn into Joseph’s followers.”

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

Praise

Bishop Ignatius was canonized on June 6-9, 1988 at the Local Council of the Russian Orthodox Church in the Trinity-Sergius Lavra. His holy relics were placed in the Holy Vvedensky Tolga Monastery in Yaroslavl, and a particle of them was brought to Stavropol by Patriarch Alexy II of Moscow and All Rus' during the first visit of the Primate of the Russian Orthodox Church to the Caucasus in August 1994.

The first church in the name of St. Ignatius was erected in 1995 in Donetsk in Ukraine, the second in 2013 in the city of Gryazovets in the Vologda region.

Troparion, tone 8

Champion of Orthodoxy,/ a great worker and teacher of repentance and prayer,/ Divinely inspired adornment of the bishops,/ glory and praise to the monastics,/ you have made us all chaste in your writings./ The spirit of the monk Dear Ignatius, God-wise, / pray to the Word of Christ God, / Whom you carried in your heart ,/ grant us repentance before the end.

On the way to monasticism. The beginning of the monastic path

In November 1827, against the wishes of his parents, he retired for health reasons, and soon entered the Alexander-Svirsky monastery. Here he studied spiritual wisdom, performed various obediences: he worked in a bakery, fishing, and worked as a driver. His spiritual leader during this period was Elder Lev.

In 1828, Dimitri followed him to the Ploshchanskaya Hermitage. After some time, he moved to Optina Pustyn. The peculiarities of such a new life, including moving, affected his weakening health, and at the end of 1829, Dmitry came to visit his parents for some time. They tried in vain to dissuade him from his choice.

In 1830, Dimitri, with the help of Bishop Stefan of Vologda and Ustyug, entered the Semigorodnaya Hermitage. In 1831 he moved to the Glushitsky Sosnovetsky Monastery.

In June of the same year, in the Vologda Cathedral, Demetrius, at the age of 24, was tonsured a monk with the name Ignatius, which he received in honor of Saint Ignatius the God-Bearer. On July 5 he was ordained a deacon, and on July 20 he was elevated to priest and appointed to serve at the bishop's house. Then he was sent to improve the St. Gregory Pelshemsky Lopotov Monastery, which was then in desolation. In January 1833 he was elevated to the rank of abbot.

Around this time, the parents, having come to terms with the will of their son, restored good, trusting relationships with him.

Due to intense work and an unfavorable climate, the health of Father Ignatius again deteriorated. With friendly support, they managed to secure a new place for him, and he was offered the position of abbot of the Ugreshsky Monastery.

But a higher political power intervened: Emperor Nicholas I recommended him to head the St. Petersburg Trinity-Sergius Hermitage, and at the end of 1833 he was appointed its rector, and at the beginning of 1834 he was elevated to the rank of archimandrite. Here he remained until 1857. During his leadership, the desert was transformed, filled with inhabitants, and gained good fame. The knowledge gained in the world and the respect for Father Ignatius on the part of worldly people also had an impact: many donated significant sums to him.

Since 1838, Archimandrite Ignatius was appointed to the position of dean of the monasteries of the St. Petersburg diocese.

IGNATIUS

Genus. in a noble family, he was the eldest of 9 children of Alexander Semenovich (1784-1875) and Sofia Afanasyevna (1786-1832) Bryanchaninovs; The Bryanchaninov family goes back to the associate leader. book Dimitry Ioannovich Donskoy to Mikhail Brenko. I.'s father, once close to the court, was a poor landowner at the time of his son's birth, however, despite limited funds, on his family estate, s. Pokrovsky maintained a parish school, in which approx. 50 peasant children. Among his brothers and sisters, I. stood out for his abilities (in addition to general education subjects, he learned Latin and ancient Greek, drew well, sang, and played the violin) and seriousness, as well as deep and sincere piety. He often attended church and prayed for long periods at home. His favorite reading at that time was “The School of Piety” (5 volumes), containing a description of the deeds of the saints and their sayings. The basics of theology were taught to him by a student from the Vologda DS. Already in his youth, I. realized the difference between his aspirations and the environment in which he lived: “My childhood was filled with sorrows... I had no one to open my heart to: I began to pour it out before my God, began to read the Gospel and the lives of the saints...” (My cry // Complete collection of works. T. 1. P. 514-515). His father prepared him for a military and court career, and he himself wanted to become a monk.

St. Ignatius (Brianchaninov). Photo. 1865 St. Ignatius (Brianchaninov). Photo. 1865

In 1822 I. entered the Main Engineering School. Thanks to his academic success, he soon became known to the Inspector General of the Engineering Troops. book Nikolai Pavlovich (see: Nikolai I Pavlovich, imp.), who was in charge of the school, and was appointed as a boarder. Kng. Alexandra Feodorovna. Throughout his studies, I. remained the first student and enjoyed the favor of Emperor Alexander I Pavlovich. 13 Dec In 1824 he was promoted to the rank of ensign engineer. At the same time, I. became close with the monks of the Valaam metochion in St. Petersburg and with St. Petersburg, who was there. Lev (Leonid) (Nagolkin), as well as with the monks of the Alexander Nevsky Lavra and the Lavra confessor, priest. Afanasy. Meeting misunderstanding among his peers, I. was forced to hide his way of thinking. One of the few trusted persons was Mikhail Vasilyevich Chikhachev (1806-1873), who remained his friend and spiritual companion until the last days of his life (he was tonsured a monk in 1860, accepted the schema in 1866).

Thanks to family ties with the president of the Academy of Arts and the director of the Public Library, A. N. Olenin, I. entered the circle of the capital's noble intelligentsia and writers. In Olenin's salon he met N. I. Gnedich, N. I. Grech, I. A. Krylov, K. N. Batyushkov, A. S. Pushkin, V. A. Zhukovsky, M. I. Glinka, as well as with the Muravyov brothers (who would become prominent military and government figures). At this time, I. wrote poetry, which, however, has not survived. I.'s spiritual formation occurred during a period of unrest in church life caused by the activities of the Russian Bible Society and the first translations of the Holy Scriptures. Scriptures in Russian language, the spread of mystical sects, the activity of the Orthodox Church. conservative guardians. I. sought to comprehend the various phenomena of the Alexander era. He wrote: “I was looking for certainty in religion. Unaccountable religious feelings did not satisfy me; I wanted to see what was true, clear, the Truth. At that time, various religious ideas occupied and worried the northern capital, bickering and fighting among themselves. Neither side pleased my heart; it didn’t trust them, it was afraid of them” (My Lament // Complete collection of works. T. 1. P. 515). The father, who dreamed of his son’s career, and the school authorities were wary of religions. I.’s aspirations and prevented him from frequently attending services and communicating with monks. At the request of the relatives of Metropolitan. St. Petersburg and Novgorod Seraphim (Glagolevsky) reprimanded the priest. Afanasy and forbade him to accept the young cadets Brianchaninov and Chikhachev for confession, but after a conversation with I. he lifted his ban.

St. Ignatius (Brianchaninov). Portrait. Ser. XIX century (GRM)

In 1826, I. graduated from engineering school and submitted his resignation, which was rejected by the emperor. Nicholas I. In the spring of 1826, I. fell ill with a severe form of tuberculosis. The doctors sent by the emperor assured him that a monastic lifestyle was impossible for him. Contrary to the doctors' predictions, I. recovered. In Jan. 1827 ve. book Mikhail Pavlovich informed I. that the emperor was offering him, instead of resignation, a transfer to any guards regiment in the southern provinces of Russia that were favorable for health. “It is much more honorable to save your soul while remaining in the world,” said the Grand Duke. “To remain in the world and wish to be saved is, Your Highness, the same as standing in a fire and wishing not to burn,” answered the young officer (Biography of Bishop Ignatius Brianchaninov // Ibid. p. 25). After refusing the highest favor, he was sent to the engineering team of the Dinaburg fortress, construction of which began in 1810 on the bank of the West. Dvina. 6 Nov 1827, contrary to the will of his parents, I. retired for health reasons, having at the same time the intention of entering the monastery. “The heart has grown cold towards the world, towards its services, towards its greatness, towards its sweetness! I decided to leave the world, to devote my earthly life to the knowledge of Christ, to assimilate Christ” (Ibid. p. 522). Rev. had a great influence on I. in making the final decision. Lev (Nagolkin), with whom he maintained correspondence.

I. entered the monastery of Aleksandrov Svirsky in honor of the Holy Trinity (Olonets province) as a novice and was under the spiritual guidance of St. Leo. The parents refused to provide financial assistance to their son and stopped corresponding with him. In the monastery, I. performed various jobs: in a bakery, fishing, as a driver - showing complete obedience to the will of the elder. With the blessing of the elder, I. composed his 1st spiritual opus. "The Life of Schemamonk Theodore", a student of St. Paisius (Velichkovsky) and the teacher St. Leo. At the same time, he wrote prose miniatures “A tree in winter before the windows of a cell” (1828), “Garden during winter” (1829).

In 1828, following Elder Lev, I. moved to Ploshchanskaya Pust. Oryol province, and then - to Optina Hermitage, Kaluga province. Moving and poor nutrition weakened I.’s health, so in the end. In 1829, he stayed for a short time on the estate of his parents, who tried in vain to convince him to abandon the monastic path. Thanks to the patronage of Bishop. Vologda and Ustyug Stefan (Romanovsky) in 1830 I. settled in Semigorodnaya (Sedmigorskaya) in honor of the Dormition of the Most Holy. The Virgin Mary is empty, where he wrote “The Lament of a Monk.” In Feb. 1831 was moved to Glushitsky Sosnowiecki in the name of St. John the Baptist monastery.

June 28, 1831 bishop. Stefan I. was tonsured a monk in the Vologda Cathedral with the name Ignatius in honor of the saint. Ignatius the God-Bearer, was ordained a deacon on July 5, a priest on July 20 and left to serve at the bishop’s house. 6 Jan In 1832, he was appointed builder of the Grigoriev Pelshemsky Lopotov Monastery, Vologda province, which was in extreme desolation. I. improved the monastery; the number of brethren increased to 30 people. 28 Jan In 1833, for his work on the revival of the monastery, I. was elevated to the rank of abbot; At the same time, the parents reconciled with their son’s lifestyle.

The unfavorable climate (the monastery was located near the Pelshma River and was surrounded by swamps) and tireless work led to a deterioration in the health of I. M. V. Chikhachev, at the request of I., began to look for the possibility of moving to another monastery for him. Attempts to find a place in the Pskov or St. Petersburg diocese through the mediation of gr. A.A. Orlova-Chesmenskaya were unsuccessful, and only an appeal to St. Filaret (Drozdov) brought the desired result. In the summer of 1833, Metropolitan. Moscow offered him the position of rector of Ugreshsky in the name of St. Nicholas the Wonderworker monastery, noting: “The life and qualities of Abbot Ignatius are not unknown to me” (Biography... // Complete collection of works. T. 1. P. 38). However, the decision of the Holy Synod on the transfer was canceled by the emperor. Nicholas I, who remembered I. and wished to meet him. “I like you as before!” the emperor said to the young abbot at the audience. “You are in my debt for the education I gave you and for my love for you. You did not want to serve me where I intended to place you, you chose the path of your own free will, and on it you will pay me your debt. I give you the Sergius Hermitage, I want you to live in it and make a monastery out of it, which in the eyes of the capital would be a model of monasteries” (Ibid. p. 40). By personal order of the emperor, con. Dec. 1833 I. was appointed rector of the St. Petersburg Trinity-Sergius husband. deserts of St. Petersburg province. and 1 Jan. 1834 elevated to the rank of archimandrite. I. remained in the position of rector of the desert until 1857. The first concern of the abbot was the establishment of a strict order of worship, as well as internal discipline of the life of the brethren in accordance with the rules of monastic life. I. introduced the practice of revealing thoughts and delved into the spiritual life of every monk. Under his leadership, the monastery was revived: 3 temples and several were built. cell buildings, the rights of the monastery to own land were restored, and the monastic economy was organized. Financial support for the desert was provided by the imp. family, which favored I. In the summer of 1836, the monastery was elevated to the category of first-class, following. whereby the number of brethren increased from 13 to 42 people. I. also attracted monks from other Mont-Ray to the monastery. His assistants during this period were M.V. Chikhachev, priest. Feofan (Komarovsky; governor of the Sergius Monastery in 1836-1841), who arrived in the desert in 1835 from Kirillov Novoyezersk in honor of the Resurrection of Christ Monastery, Hierom. Ignatius (Vasiliev, nicknamed Ignatius the Great; deputy of Sergius in 1844-1851), who came to the desert in 1834 from the Spaso-Preobrazhensky Valaam Monastery, cell attendant I. Malyshev, later. archim. Ignatius (vicar of Sergius from 1857).

St. Ignatius (Brianchaninov). Portrait. Ser. - 3rd quarter XX century (?) (CAK MDA)

Since June 1838, I. was appointed dean of the mon-ray of the St. Petersburg diocese. In this service, he gained the trust and respect of both the abbots of Mont-Reuil and the monastic brethren, who saw in him not only a church administrator, but also an experienced mentor. In con. 30s I. supported St. Lev Optinsky, following him. Following a series of denunciations, the Kaluga diocesan bishop imposed reprimands: he was transferred from the monastery to the monastery, he was forbidden to wear the schema and receive visitors. In defense of the elder St. Macarius of Optina wrote a letter, which I. gave to Metropolitan. Filaret (Drozdov). After the intervention of the bishops, St. Leo was acquitted (Reverend Elders of Optina Hermitage: Lives, Miracles, Teachings. George, 1992. P. 53). In 1838-1839 contributed to the end of many years of unrest in the Valaam monastery (Sokolov. 2003. Part 1. pp. 155-156). I. enjoyed high prestige among metropolitan society. Under his influence, the naval officer, nobleman Lev Vasilyevich Krasnopevkov retired, in 1838 he entered St. Petersburg and in 1845 he became a monk with the name Leonid (from 1859 - Bishop of Dmitrovsky, from 1876 - Archbishop of Yaroslavl) and became student and continuer of the Russian tradition. elders (see art. Leonid (Krasnopevkov)).

In the spring of 1847, after a serious illness, I. submitted a request for retirement to Babaevsky in the name of St. St. Nicholas the Wonderworker Monastery of Kostroma Bishopric. He was only allowed leave for 11 months, which he spent in this monastery. During treatment, I. wrote several times. essays, conducted extensive correspondence. In 1848 he returned to Trinity-Sergius empty. In April 1851 I. was awarded the Order of St. Vladimir 3rd degree.

Lit. I.'s works first appeared in print in 1847. In the journal. “Library for Reading” articles were published: “Valaam Monastery” (1847. T. 82. P. 66-90) with the signature “I. I.I.” and “Memories of the Borodino Monastery” (T. 85. pp. 121-122) with the signature “I”. In 1849, the story “Joseph: The Sacred Story, Borrowed from the Book of Genesis” (1849. T. 96. P. 115-156) was published there and the brochure “The Chalice of Christ”, 2nd ed. the cut was distorted by amendments of spiritual censorship and did not appear in the world. In 1862, “The Word on Death” was published, and in 1864, “Addition to the Word on Death.” In 1863, “Teachings” by I., “A Word on Various States of Nature,” and “A Word on the Sensory and Spiritual Vision of Spirits” were published. Before I.’s death in 1867, “The Lament of a Monk...” and “On the Jesus Prayer: A Conversation between an Elder and His Disciple” were published. Most of I.'s works were published in 1865-1867. in a 4-volume volume prepared by himself. Among I.'s works: ascetic and theological instructions, sermons; stories, essays, poems, prose miniatures, as well as letters. In his first publications, I. was forced to publish anonymously. “When I lived in the Sergius Hermitage, they did not favor my works being published in print, having their own reasons,” he wrote to his brother on September 30. 1862 - As for me, I in no way seek the publication of my works, I do not in any way recognize them as worthy of publication or capable of edifying Christian society... At first they did not directly indicate to me: we used our own method for refusal. Namely: they scribbled the manuscript in such a way and changed the essay in such a way that the manuscript became worthless, and the essay became alien to me and took on a distorted appearance...” ([Letter] No. 52 // Complete collection of works. Vol. 8: [Letters]. P. 404). From modern clergy I. stood out for his noble origin and high level of secular education, however, he did not study in theological schools and did not have a systematic spiritual education; At the same time, in his writings I. sought to convey the personal experience of ascetic life - all this aroused the wariness of the hierarchs and special attention of the censorship to his literature. activities. For a long time, I.’s works circulated among his admirers and spiritual children in handwritten form.

I. was on friendly terms with cultural figures: with the artist K. P. Bryullov, composers M. I. Glinka and A. A. Pleshcheev, publicist V. I. Askochensky, director of the Court Choir. chapels by A.F. Lvov, N.V. Gogol and others. I. assessed works of culture from a perspective. Christ asceticism. Thus, about Gogol’s book “Selected Passages from Correspondence with Friends” in 1847, he wrote: “You can see a man who has turned to God with the fervor of his heart. But for religion this is not enough...” (Letter regarding Gogol’s “Selected Passages from Correspondence with Friends” // Ibid. Vol. 4. P. 510). The book “emits both light and darkness. His religious concepts are not defined, they move in the direction of heartfelt inspiration, unclear, indistinct, spiritual, not spiritual... Gogol’s book cannot be accepted in its entirety as pure verbs of Truth” (Ibid. pp. 511-512).

Appointed in 1856 to the St. Petersburg department, Metropolitan. Grigory (Postnikov) considered it useful for the Church to propose I. to the episcopal see in the Caucasian and Black Sea diocese formed in 1843. I.'s candidacy was approved by the emperor. Alexander II, who, like his father, had deep respect for him. Oct 23 In the Synod, I. was named bishop, and on October 27. In 1857, in the Kazan Cathedral, with a large crowd of people, the episcopal consecration took place. 4 Jan 1858 I. arrived in Stavropol. The arrangement of the diocese required a lot of work, the bishop did not have his own home, half of the population of the diocese (linear Cossacks) was removed from the bishop's jurisdiction, the Synod did not allocate sufficient funds, and a significant number of schismatics showed hostility towards the bishop. His brother P. A. Brianchaninov (1809-1891), who held the position of Stavropol vice-governor, became I.’s active assistant; he was also assisted by Field Marshal Prince. A.I. Baryatinsky, governor and commander-in-chief of the Russian. troops in the Caucasus. Over the course of several years of managing the diocese, I. established the correct order of worship, achieved an increase in salaries for the clergy of the diocese, built a new seminary building and a bishop's house in Stavropol, in which he gathered a monastic community, secretly called the “St. Andrew's Cross Monastery.”

I. welcomed the intention of Alexander II to abolish serfdom, but at the same time condemned the radical ideas expressed in the press. In an explanation to the congregation dated May 6, 1859 regarding the articles of A.P. Shchapov in the journal. “Interlocutor” he said: “There can be neither equality, nor perfect freedom, nor prosperity on earth to the extent that enthusiastic false teachers desire and promise. This was announced to us by the word of God; proven by experience...” All power “is associated with violence, submission is associated with suffering. They remain like this to this day; they will remain so until the end of the world” (Archpastoral Appeals on the Issue of the Liberation of the Peasants // Ibid. pp. 399-400). Thus, in I.’s opinion, the liberation of the peasants would only be “a change in the form of governing them” (Ibid., p. 403). In zh. "Bell" 15 Aug. In 1859, A. I. Herzen’s article “In Christ the Sapper Ignatius” appeared, condemning Ignatius for his “rebellion against progress.” I.’s answer, in which he explained that he considered the abolition of serfdom “an absolute necessity” subject to the reform being carried out by the government, and “not a popular revolt,” was published only in 1913 (In Christ the sapper: (Towards the clash of A. I. Herzen and Rev. Ignatius Brianchaninov) // BV. 1913. T. 1. No. 2. P. 195-203 (3rd page)). I. called the “Bell” an open enemy of Christ and Christianity, and sharp attacks against himself are the greatest reward for a shepherd (Biography. 2002. pp. 357, 361). I. contributed to the development of church life in Russia: he wrote art. “On the need for a Council on the current state of the Russian Orthodox Church: Notes of Bishop. Ignatius 1862-1866." (Complete collection of works. T. 3. P. 518-530), book. “Rules of external behavior for new monks” (St. Petersburg, 1864); There was extensive correspondence.

On Dec. 1857 book. Baryatinsky presented to the sovereign a project for a missionary society, which was established to restore Orthodoxy in the Caucasus. The society was supposed to be organized according to secular principles, and its chairman was to be the governor in the Caucasus. Following sharp difference in the views of Baryatinsky and I. on the form of Orthodoxy. missions at the beginning In 1861, the prince turned to the chief prosecutor with a proposal to move I. to another department. After consultation of the Chief Prosecutor with the St. Petersburg Metropolitan and correspondence between the latter and I., it turned out that Metropolitan. Isidore does not consider it possible to transfer I. to one of the departments acceptable to him. In July 1861, I. submitted a request for retirement and sent a personal letter about the same to the emperor. Aug 5 In 1861, he was dismissed with a pension and awarded the Order of St. Anna 1st degree.

In Oct. 1861 I. arrived at the Nikolo-Babaevsky Monastery. The rector of the monastery was Archimandrite. Justin (Tatarinov), a devoted student of I., formerly his cell attendant. In June 1862, I.’s retired brother, Peter, came to the monastery and settled in the monastery as a pilgrim. During his stay at the monastery, I. contributed to the establishment of the economic life of the monastery and the beginning of the construction of a new cathedral church designed by the architect I. I. Gornostaev. I. labored in solitude, working to improve his writings; conducted correspondence and received those who came for advice. Aug 14 In 1866, the monastery was visited by the heir, Tsarevich Alexander Alexandrovich and the leader. book Vladimir Alexandrovich and talked with I. During his stay at the Nikolo-Babaevsky monastery, I. revised and prepared for publication 4 volumes of works published in 1865-1867; book “Selected sayings of holy monks and stories from their lives” (“Fatherland”) was published in 1870. All work on collecting materials and publishing I.’s works was undertaken by his brother, who devoted 30 years of his life to this matter. The 2nd and 3rd collected works were published in 1886 and 1905. In the beginning. 1917 in railway “Russian Pilgrim”, it was announced that a new collection of I.’s works was being prepared in connection with the 50th anniversary of his death, but the publication was not carried out. In 1993, the first reprint of collected works in 7 volumes was published in Russia, followed by editions in 1996-1998, 2001 and 2001-2002, and in 2001-2007. The first annotated edition of the complete works in 8 volumes was published.

16 Apr 1867, on Easter Day, I. celebrated the liturgy for the last time, and on April 30. rested peacefully. In 1988, I. was canonized by the Local Council of the Russian Orthodox Church. I.’s relics are located in Tolgsky women. mon-re of the Yaroslavl diocese.

Archpastoral ministry

In October 1857, Father Ignatius was consecrated as bishop, and in January 1858 he arrived in Stavropol to take control of the Caucasian and Black Sea diocese. When he arrived in the Caucasus, the diocese was in terrible desolation. Here Saint Ignatius encountered numerous difficulties, ranging from insufficient funding to the hostility of schismatics, of whom there were many at that time.

During his leadership, the proper order of worship was established in the diocese, and education was improved. Many famous people helped the bishop in his activities, but there were also those who were unfriendly towards him. In 1861 he submitted a request for retirement. In August 1861 he was dismissed with a pension.

In October of the same year, the saint settled in the Nikolo-Babaevsky Monastery. Here, in addition to contributing to the economic and liturgical activities of the monastery, he indulged in solitude, worked on his writings, and received visitors who needed his archpastoral care.

On April 16, 1867, the saint celebrated the last Divine Liturgy in his earthly life. On April 30, 1867, he quietly departed to God. After his death, several kopecks were found in the pocket of his cassock. That's all material wealth.

Creative heritage

Saint Ignatius left many works of various directions for the edification of believers. Among his published works there are sermons and serious treatises. In addition, many of his messages to private individuals have reached us (see: Selected Letters). He wrote about ascetic life (see: Ascetic experiences, part 1; Ascetic experiences, part 2), and about various issues of Orthodox Dogmatics (see: A Word about Man; A Word about Death. A Word about the sensory and spiritual vision of spirits; A Word about Angels), and against heresies and schisms, and on other topical topics.

Essays

Works of St. Ignatius, published during his lifetime, attracts attention with his deep knowledge of the Holy Scriptures and the works of the Holy Fathers of the Orthodox Church, creatively revised and meaningful in relation to the spiritual needs of our time. Written, moreover, with extraordinary literary skill, the works of the saint represent a valuable guide for everyone who wants to walk the narrow and thorny path of experimental knowledge of God.

Publications

Ascetic Experiences, vol. I
Ascetic Experiences, vol. II
Ascetic sermon
Letters to the laity
On the need for a Council on the current state of the Russian Orthodox Church
The future of Russia is in the hands of Divine Providence
About signs and wonders
The concept of heresy and schism
A Word about Man
Christian pastor and Christian artist

Audiobooks

Works of Ignatius Brianchaninov on the website Predaniye.ru
Creations of Ignatius Brianchaninov for free download

Prayer

O great and wonderful servant of Christ, Holy Hierarch Father Ignatius! Graciously accept our prayers, offered to you with love and gratitude! Hear us, orphans and helpless, who fall to you with faith and love and your warm intercession for us before the Throne of the Lord of Glory asking. We know that the prayer of a righteous man can do much, propitiating the Lord. From the years of infancy you have passionately loved the Lord, and having desired to serve Him alone, you have counted all the red of this world as nothing. You have denied yourself and taken up your cross; you have followed Christ. You chose the narrow and regrettable path of monastic life for yourself, and on this path you acquired great virtues. With your writings you filled the hearts of people with the deepest reverence and humility before the Almighty Creator, and with your wise words you taught sinners who had fallen in the consciousness of their insignificance and their sinfulness, in repentance and humility to resort to God, encouraging them with trust in His mercy. You rejected none of those who came to you, but you were a loving father and a good shepherd to all. And now do not leave us, who fervently pray to you and ask for your help and intercession. Ask our man-loving Lord for mental and physical health, confirm our faith, strengthen our strength, exhausted in the temptations and sorrows of this age, warm our cold hearts with the fire of prayer, help us, purified by repentance, to receive the Christian death of this life and into the palace of the Savior adorned come together with all the elect and there together with you worship the Father and the Son and the Holy Spirit forever and ever. Amen.