Saint Nikon is the last Optina Elder. Brief life

A student of the pre-good-but-go Ser-gius Ra-do-nezh-sko-go. Born in Yurye-ve-Pol-sky. At a young age, having heard about the Angelic life of the pre-good Ser-gius and wishing to follow him, the saint came to vener-better-no-mu Ser-gius and pro-forces of joining to the li-ku mo-na-she-stvo-yu-shchih. Pre-beautiful Ser-giy, seeing in him the bu-du-sche-go-ve-whether-someone in-movement-no-ka and is-p-you-vaya his smi- re-tion and ter-pe-tion, sent St. No-to-to your-e-student-no-ku pre-be-better-no-mu Afa-on-this you-social-to-mu. Here, reverend Ni-kon studied mind-no-mu de-la-nia, studied Holy Pi-sa-nie and ex-successed in good-ro-de -those and chi-hundred-those.

Rise-ve-den-ny to the san hiero-mo-na-ha, pre-ex-dob-ny Ni-kon returned to Tro-i-tse-Ser-gi-e-va Lav-ru and became a favorite and close teacher of pre-good-no-go Ser-gius. Seeing the spiritual maturity and experience of the pre-good Ni-ko-on, the pre-good Ser-giy before death on the sign chil him with his pre-em-no-one.

Becoming a yoke-me-nome, pre-add-on-ny Ni-kon under-der-zhi-val everything that would be installed-new-le-but teach-te-lem: loved mo-lit- wu and post, worked on a par with bra-ti-her, about someone-swarm in a hundred-yan-but with love-bo-view for-bo-til-sya.

Under the pre-best Nikon on July 5, 1422, during the construction of a new church in the name of Zhi-vo-on-the-first Troy -tsy, would you have ob-re-te-us imperishable relics of pre-be-good-no-go Ser-gius Ra-to-nezh-sko-go.

After many labors and efforts, pre-excellent Nikon died on November 17, 1426, and was gravely ben near the ra-ki teach your own. In 1560, a temple in his name was built over the grave of the pre-good-no-go. The powers of the pre-good-no-go Ni-ko-na, in-chi-va-yu-schi here under the coffin-ni-tsey, from-de-la-yut-sya from cancer whether Ser-giya is one stone wall.

See also: in the same place, St. Di-mit-ria Rostov-sko-go.

Prayers

Troparion to Saint Nikon, hegumen of Radonezh

Having been a good steward of obedience, / reverend Nikon of ever-memorable, / For the beautiful Church of the Holy Trinity / in praise of your father you raised. / glory to Him who crowned you, / / ​​glory Healing everyone who works by you.

Translation: You were a zealot, Nikon always remembered, for you erected a beautiful temple of the Holy Trinity in glorification of your spiritual father. Therefore, we, your children, call out to you with love: “Glory to the One who gave you strength, glory to the One who crowned you, glory to the One Who gives healing through you to all.”

Troparion common to St. Sergius and Nikon of Radonezh

Like the three-bright sun of the radiant stars, / with the Trinity light illuminate the hearts of the faithful, / the vessel of the Light of the Most Holy Trinity appeared, / and by your wonderful life, fast, the legislator / and the splendor of the churches, and the faithful, and the saint, and all the people, / drove away all demonic filth from here / by your pure teachings and deeds, / save the flock gathered by you, / but even now we pray to you: / visit your children, as if having boldness in the Holy Trinity, / the wise Sergius with his wonderful disciple Ni horse, / and pray to Christ God, May our souls be saved.

Translation: Like shining stars from the bright Sun, you illuminate the hearts of believers with the Trinity Light, becoming vessels of the Light of the Most Holy Trinity, and your amazing life for the monks was an invariable adornment for legislators and churches, and for the faithful, and saints and all people, for having driven away all demonic impurity from here with your pure teachings and deeds, you perfectly saved the flock gathered by you, therefore we still pray to you: “Do not forget about your children, as having the Holy Trinity, God-wise Sergius with his amazing disciple Nikon, and pray to Christ God that save our souls” .

Kontakion to the Monk Nikon, Abbot of Radonezh

To your spiritual abbot, Father Nikon, / clinging in every possible way / and instructing from him, / having enslaved Christ in everything, / you were the clerk of the monks / and the venerable cohabitant, / with the lower Christ God pray unceasingly for all of us.

Translation: Your spiritual superior, Father Nikon, who followed and was guided by him in everything, you served Christ in everything, you were the head of the monks and lived together with the monks, with them pray unceasingly to Christ God for all of us.

Kontakion common to St. Sergius and Nikon of Radonezh

In fasting, joining Great Anthony / and Euthymius of Jerusalem, becoming jealous in ascetic labors, / like angels, appearing on earth, / enlightening, like, faithful hearts / Divine signs and wonders always, / for this sake, glad We truly honor you and cry out to you with love: / rejoice, reverend fathers Sergius and Nikon, / fertilizer and all the Russian lands as a fasting great affirmation.

Translation: In fasting, becoming similar and imitating in exploits, you were like angels on earth, always enlightening, reverend, the hearts of believers with Divine and miracles. Therefore, we revere you with joy and cry out to you with love: “Rejoice, Reverend Fathers Sergius and Nikon, the adornment of fasting and the great power of the whole Russian land.”

Canons and Akathists

Akathist to the Monk Nikon of Radonezh and All Russia Wonderworker

Kondak 1

God-bearing Sergius, the great builder of the Lavra, let us gloriously appease with worthy praises. But you, as a kind lover of splendor, accept from us the singing, with love brought to you by singing:

Ikos 1

Angel, a desert imitator, to Sergius, your father, you flowed and remained faithful to his covenants until the end, remember us, in the joy of calling you:
Rejoice, Nikon, who escaped worldly cares.
Rejoice, good listener of fatherly teachings.
Rejoice, victorious root of evil in yourself.
Rejoice, thou who didst grow the lily of piety in thy heart.
Rejoice, Nikon, decoration of the Russian Church.

Kondak 2

Seeing in his parents good piety and Orthodox faith, a firm confession, as if their beloved child, thou sang with them: Alleluia.

Ikos 2

Having acquired a good mind for yourself, you soon showed the fruits of pious upbringing at a young age: pleasing God with meekness and humility, imitating your virtues with this, desiring to achieve these virtues, we loudly call:
Rejoice, kind branch of pious parents;
Rejoice, in your youth you planted a garden for Christ in your heart.
Rejoice, chosen monastic path to the earth;
Rejoice, straightening out the charms of this world.
Rejoice, Nikon, decoration of the Russian Church.

Kondak 3

Wise by power from above, he came to the great ascetic and fell at his feet, imploring him to sing with him with one heart a song to Christ the Lord: Alleluia.

Ikos 3

Having the gift of insight from God, Sergius the Monk, your spiritual father, seeing in you the sincere outpouring of your soul, command [to] his disciple Athanasius to march to his monastery and learn the monastic life in it. We call on this path of yours:
Rejoice, having opened your heart to the reverend father;
Rejoice, bending your soul in obedience to him.
Rejoice, revealing yourself as a zealous monk;
Rejoice, you who received heavenly joy.
Rejoice, Nikon, decoration of the Russian Church.

Kondak 4

Despising the storm of worldly thoughts, you took on the rank of a priest of God, in your new ascetic labor joyfully singing with your heart and lips: Alleluia.

Ikos 4

Hearing about your good life, for two years your reverend father Sergius desired to see you and welcomed you with joy, commanded your life in the same cell with himself, preparing your heart for perfection with grace, but together we glorify you as one:
Rejoice, good ascetic virtues;
Rejoice, your souls in the temple of God's dispensation.
Rejoice, attainer of Christ's perfections;
Rejoice, imitation of the life of an angel.

Kondak 5

With a divine hand exuding spiritual gifts, instructing everything useful, Reverend Sergius and Nikon, singing a song to God: Alleluia.

Ikos 5

Seeing your good helper in the care of the brethren, your teacher Sergius, the Monk, chose you and made him hegumen of his monastery, you are the all-glorious Nikon, loving silence, only obeying the will of your father, you accepted the burden of his labors, for that we call:
Rejoice, our sincere teachers;
Rejoice, glorious building of God's houses.
Rejoice, possessor of spiritual treasures;
Rejoice, monastic gatherers.
Rejoice, our fathers Sergius and Nikon, the glory and adornment of the Church of Russia.

Kondak 6

You were a preacher of divine teachings, reverend Nikon, in church, teaching the brethren, singing always: Alleluia.

Ikos 6

Ascend to the world with the light of evangelical piety, your teacher, reverend Nikon, reposed in the angelic world, you are full of sorrow, accept as a companion of your sorrow, this hymn:
Rejoice, reverend Sergius and Nikon, true friends of Christ;
Rejoice, faithful fulfiller of his commandments.
Rejoice, good worker of his garden;
Rejoice, blessed heiress, the mountain of his glory.
Rejoice, our fathers Sergius and Nikon, the glory and adornment of the Church of Russia.

Kondak 7

Although you do your service well, you poured out your paternal love for the brethren, the same is your name, as if it were peace everywhere, with your fragrance inciting all to sing: Alleluia.

Ikos 7

Marvelously revealing in your life many of your works, also instructing the monastics with a word of teaching how to live according to the will of their Creator; for this zeal of your work, accept this praise:
Rejoice, good shepherd of your sheep;
Rejoice, hegumen, worthy successor of St. Sergius.
Rejoice, firm executor of his commands;
Rejoice, beloved in the midst of monastic villages.
Rejoice, Nikon, decoration of the Russian Church.

Kondak 8

It is strange silence for the lover of the monastery of monks to rule and the abbot of the brethren of life and for six years to the feat of perfect solitude, Reverend Father, strive, so that with one soul, inseparably to God, cry out to Him: Alleluia.

Ikos 8

All grief rise up and contemplating with your heart the inexpressible and glorious, you can’t refuse the prayer of the brethren: “Take care of the salvation of your neighbors”, lovingly accepted the burden of work in the monastery: for these sakes, we still call you:
Rejoice, quick listener of faithful prayers;
Rejoice, warm intercessor of our petitions.
Rejoice in the coming grief;
Rejoice, share of zeal burning.
Rejoice, Nikon, decoration of the Russian Church.

Kondak 9

All the brethren of the monastery of the Holy Trinity were filled with sadness, when Khan Edigey devastated the Russian land and approached their monastery, only with the prayers of Nikon hegumen, do not leave to sing the song: Alleluia.

Ikos 9

The Vetii of multicasting are perplexed that they are talking about the miraculous vision of the saint, when the saints of Moscow Peter and Alexei, and with them the monk Sergius appear and say to him: “This is pleasing to the Lord, let the foreigners touch this place, but do not grieve and do not embarrass your hearts; temptation will soon pass away, and the monastery will not only not be desolate, but will flourish more.” For this revelation, you are worthy to sing this praise:
Rejoice, Nikon, prayerful and warm;
Rejoice, revelation of God to the viewer.
Rejoice, future beholder like a true contemplator.
Rejoice, Nikon, decoration of the Russian Church.

Kondak 10

To save, although some shrines, temporarily with their brethren from the monastery, and in exile do not stop with the hope of singing to God: Alleluia.

Ikos 10

To the Eternal King, the Comforter, the Most Divine Trinity, not letting the chosen place perish and after the removal of Edigey with hordes, who turned the whole monastery into ruins, the monk returned with the brethren and began to rebuild the monastery of his wonderful mentor, for this fiery zeal and for your great many labors, accept all-blessed Nikon, this song is offered to you:
Rejoice, beloved child of the Holy Trinity;
Rejoice, chosen vessel of Divine Providence.
Rejoice, thou who endured many tribulations;
Rejoice, for you have delivered yourself from them by the Lord.
Rejoice, Nikon, decoration of the Russian Church.

Kondak 11

We bring you all-singing singing, reverend, as if after three years through you the prophetic prophecy of your spiritual father was fulfilled and the monastery flourished in the place of desolation, and all the many monks sang a song of thanksgiving to the Lord: Alleluia.

Ikos 11

Seeing the light-giver in you, the Russian Church, as if you were able to find and on the candlestick of the world your father Sergius the God-bearing, put the relics of the saints and erect the temple of the Life-Giving Trinity over them and decorate it with better painting, for this work of yours, accept from the unworthy lips of glorification:
Rejoice, thou who didst be able to see and manifest to the whole world the holy body of Sergius incorruptibility;
Rejoice, through this loudly proclaiming the mystery of the Resurrection.
Rejoice, revealing Eternal Pascha to the world;
Rejoice, builder of the church of God and decorator.
Rejoice, Nikon, decoration of the Russian Church.

Kondak 12

Grant me grace, Lord, that I may sing worthy of your saint, teaching everyone to sing: Alleluia.

Ikos 12

Singing your life, reverend father, we also praise your end, as instructing the brethren: “Keep the right faith and a pious life,” he fell silent and exclaimed in joy: “Take me to the bright temple prepared for me by the prayers of my father,” and, protecting himself with the sign of the cross Thou hast given thy soul to God, the same we are eternally grateful to thee, we reverently sing:
Rejoice, lamp of faith and piety;
Rejoice, ray of Light of the Nightless.
Rejoice, heir of eternal life;
Rejoice, our joy and praise.
Rejoice, Nikon, decoration of the Russian Church.

Kondak 13

Oh, great servant of God, friend of Sergius and cohabitant with all the saints, do not stop visiting us, who commemorate you with love, giving consolation to those who need healing and the world around us, but with joy we always cry out: Alleluia, alleluia, alleluia.

This kontakion is read three times, then the 1st ikos and the 1st kontakion.

Brief Life of the Monk Confessor Nikon of Optina (Belyaev)

Pre-dob-ny op-tinsky elder Ni-kon, is-po-ved-nick (in the world of Ni-ko-lai Mit-ro-fa-no-vich Be-la-ev ), was born on September 26, 1888 in Moscow. His childhood passed in a large and friendly Ku-pe-che-sky family. From ro-di-te-lei, he una-follow-to-shaft love for the Church, cleanliness and strictness of temper. With years, Ni-ko-lai and his younger brother Iva-on the rise-nick-lo and strengthened the co-conscious striving for the du -hov-noy life. They re-shi-whether go to mo-to-stir, but they didn’t know in some. Because of-re-for-whether on-lo-ki pe-re-chen Russian mo-on-stay-rei and, pray-living-shis, you-tya-well-whether in los-ku , on someone-swarm it was-lo on-pi-sa-but: “Ko-zel-skaya Vve-den-skaya Op-ti-on-the-blank”.

Do-ma do not interfere with the b-go-mu-decision, and on February 24, 1907, on the day of the re-re-te-ning of the head of John- on Pred-te-chi, brothers at-e-ha-li in Op-ti-nu. Both of them were accepted with love by the pre-ex-b-ny old man, but somehow especially-ben-but from-metil Ni-ko-lai. From the very first conversations, they, in a sense, have an inexplicable close connection with each other, what is called “du- hov-ny kinship.

December 9, 1907, on the day of the celebration of the icon of God of God Ma-te-ri “Necha-yan-naya Joy”, Be-la brothers -e-would you have accepted you among the skete brethren. In October 1908, brother Ni-ko-lai was assigned a letter-mo-vo-di-te-lem of the elder Var-so-no-fia and freed-bod-den from of all hearings, except for church singing and reading. By this time, he has become the closest scholar-no-one and co-ta-in-no-one of the elder Var-so-no-fiya, to -that-ry, seeing him, you-with-some pre-know-thing, put him in your pre-em-ni-ki, re-yes-wai him his spiritual and life experience, ru-ko-vo-dil his spiritual life.

In April 1910, Ni-ko-lai was cut-wives in a rya-so-for, and on May 24, 1915, in a mantle. He received the name Ni-kon in honor of the holy mu-che-ni-ka Ni-ko-na (Pa-myat 28 Sep-Tep-rya). On ap-re-la 10, 1916, pre-extra Ni-kon was ru-ko-po-lo-women in hiero-di-a-ko-na, and on November 3, 1917 -yes, udo-sto-il-sya sa-na hiero-mo-na-ha.

After the October-October-go-re-in-ro-ta Op-ti-na would-la-la-roof-ta, na-cha-lis go-not-nia. “I’ll die, but don’t go away” - so wrote the pre-excellent Ni-kon in his day-no-ke, be-duchi still listening to no-one mo-na-sta -rya. These words are you-ra-zha-whether the general mood of the op-tin-sky brethren. Labor-to-spe-own mo-na-hi co-created a “rural-ho-zya-stven-ny ar-tel”, yes-vav-shu pro-pi-ta-nie. It was then that the venerable Ni-kon was zealous-but worked, doing everything that was possible in order to save the thread to hell. In Op-ti-noy it was hard, but the service in the temples continued. The first time his are-sto-va-li was on September 17, 1919. In the summer of 1923, the mo-on-stay was window-cha-tel-but closed; brothers, except for two-twenty workers at the museum, you drove out into the street. On-the-sto-I-tel of the pre-excellent Isa-a-cue, from-living the next conciliation liturgy in the Kazan temple, pe-re-gave the keys to him pre-do-no-mu Ni-ko-well, bless-go-word-vil-to-serve and to-no-mother of God-moth-tsev to use - after all. So the reverend Nikon, for the holy listening to the hundred-I-te-lu, became the next Optinsky elder. Then, at the same time, on-ho-div-shih-sya in exile, the pre-excellent Nek-ta-riy began to direct his spiritual children to the pre-extra -no-mu No-ko-well. Prior to this, pre-excellent Ni-kon didn’t der-hall, yes, you co-ve-you turned to him, but when he started to come to-no-mother people, then, yes, yes, you always referred to the words of the op-tin elders. Driven out of the ob-te-li in June 1924, he sat in Kozelsk, served in the Assumption Church, -kind, you are fulfilling your pas-tyr-sky debt. In those terrible years, the faithful children of the Church were especially ben-but in need of strengthening and consolation, and just such a spirit -noy op-swarm was the pre-dob-ny Ni-kon. His are-sto-va-li in June 1927, together with his father Kiril-lom (Zlen-ko). For three terrible years, Reverend Ni-kon spent in the camp "Kem-per-point".

At the end of the day, send him to the exile in the Ar-Khan-Gel region. Before, from the right, the doctor found at the pre-good-no-go Ni-ko-on-the-same form of the-ber-ku-le-for the lungs and co-ve-to-shaft to ask about re-re-mening places of a hundred links. Having got used to doing everything for listening, the reverend Ni-kon asked for co-ve-ta from the father Aga-pi-ta, co- slan-no-go with him. That one-so-ve-that-shaft does not pro-ti-twist-sya God in-le, and reverend Nikon humbled himself.

On August 3/16, 1930, his “pe-re-me-sti-li” from Ar-khan-gel-ska to the city of Pi-no-gu. Sick, he wandered for a long time in the origins of housing, until he didn’t get to go with the inhabitant of the se-la Voe-po -la. In addition to you-so-co-you, she needs-bo-wa-la so that ba-tyush-ka, like a ba-track, you-pol-nyal all heavy physical ra -bo-you. With-st-I-health of pre-good-no-go Ni-ko-deteriorated every day, he did not eat enough. One day, from hard work, he could not get up. And then the owner began to drive him out of the house.

Father Pyotr (Dra-chev), the same exiled op-ti-nets, re-brought the um-ra-yu-shche-go to his own place in the neighboring de-rev-nu and there ear-zhi-val after him. Physical sufferings do not darken the spirit of the faithful servant of God: laden in mo-lit-woo, he was unearthly -noy ra-do-stu and light. In the last months, he was sick of his pain, almost daily, but partaking of the Holy Christ Ta-in. On the very day of his blissful end-chi-na, June 25 / July 8, 1931, he pri-cha-stil-sya, listened to ka-non on the is-going du- shi. The face, in-chi-she-go, was unusually-but-vein-but white, light-loe, smile-ba-yu-she-e-sya for something ra-worthy. Pro-thought-scrap of God-im-on-gre-be-nie-bla-wife-but-on-chiv-she-old old pre-be-good-no-go No-one-on-one- they are sacred-but-serve-te-lei gathered together two-for-twenty people-lo-century. He was from-pet and in-gre-ben according to my-on-she-sko-chi-well at the cemetery se-la Val-do-ku-rye. Lord, yes-ro-vav to His-e-mu faithful servant of the world end-chi-well, and after re-stav-le-nii honored him co-ot-vet- stvu-yu-shchim his sa-well and for-servants in-gre-be-no-eat.

The memory of him lives in the souls of those who love and remember him. On the day of the blissful end-of-chi-we-pre-do-but-go from-on-the-she-go since July 8, 1989, they have been serving pa-ni-hi-dy at the site of his reference to the cemetery on Val-do-ku-rye. The life of the great-ved-nyh na-chi-na-et-sya after their death ...

The Complete Life of the Monk Confessor Nikon of Optina (Belyaev)

Pre-on-do-but-is-on-ved-nick Ni-kon was born on September 26, 1888 in Moscow in the family of Mit-ro-fa-on Ni-ko- la-e-vi-cha and Ve-ry Lav-ren-tiev-ny Be-la-e-vyh and in Kre-shche-nii was on-re-chen Ni-ko-la-em.
Ni-ko-lai's ma-te-ri grandfather, Lav-ren-tiy Iva-no-vich Shvetsov, was a round si-ro-toy. He was picked up on the street by a certain little-sho-go-to-stat-ka ku-pets and determined-de-lil ra-bo-tat in his shop at Bal-chu-ge in Moscow . Ku-pets was a man-lo-ve-com one-no-kim and, seeing is-key-chi-tel-nuyu re-li-gi-oz-ness and good-ro-with-vest-ness Love -ren-tiya, for-announced his trade to him. De-la at Lav-ren-tiya Iwa-no-vi-cha went well, and in the end he became the owner of three la-woks. For-no-ma-essing all his life trading-lei, he spoke and loved to repeat: in the heat, co-burns him ", which is not right-vil-but they say: don't you-ma-nesh - don't sell: "I've never-ever-ever-ever I didn’t cheat a single time, but my de-lo always went better than others. ” Lav-ren-tiy Iva-no-vich loved to visit the church of God and sometimes he himself sang on the kli-ros. In those three-thirty-three years, he was the old church of the holy equals of Kon-stan-ti-na and Elena in the Kremlin , in some-swarm on-ho-di-la mi-to-creative icon-on-God-her Ma-te-ri “Necha-yang-naya Joy”. The church would-la from-a-row-but-in-a-time-to the French-for-mi during the invasion of Na-po-leo-na, and Lav-ren-tiy Iva- no-vich took a great part in her recovery. He spo-do-beat-sya ti-hoy and peaceful christ-an-sky end-chi-na: at 12 o’clock in the afternoon he communed the Holy Christs Ta-in and went to the ve-che-ru to the Lord.
Ni-ko-lai's father, Mit-ro-fan Ni-ko-la-e-vich Be-lya-ev, was a walker from the peasant family of the Vo-ro-nezh-sky governor -nii. Of the four-tyr-on-dtsa-ty children, he was the youngest. Family would be poor, and Mit-ro-fan Ni-ko-la-e-vich went on foot to Moscow for work and arranged work -chim at the Muir and Mary-liz store. From-whether-pain-shi-mi-s-be-but-sty-mi and work-to-lu-be-eat, he soon became a seller, and then for-ve -du-yu-schim ma-nu-fak-tour-nym from-de-scrap. Being captivated by external success, he cares a little about his ha-rak-te-re and temper, someone with good luck, whose all are -more fizzled, and in the end, he quarreled with the owner and opened his business. Everything went on-cha-lu successfully, but the former ho-zya-in oka-hall pro-ti-into-action of his de-lu and achieved the fact that Mit -ro-fan Ni-ko-la-e-vich ra-zo-ril-sya. He was a widow, someone had two do-che-ri, but she soon died, and Mi-ro-fan Ni-ko-la- e-vich same-nil-sya on Ve-re Lav-ren-tievna Shvetso-howl. Wed-cha-lis they in the church of the Great Ascension-not-se-nie at the Ni-kit-sky gates. They have a ro-di-moose in seven de-tey - two do-che-ri and six sons-no-wei. Subsequently, Mi-ro-fan Ni-ko-la-e-vich began to serve with Lav-ren-tiya Iva-no-vi-cha, and the whole family re-re-eha-la to him to live on Bolshaya Or-dyn-ku.
The Be-la-e-y family had good aspirations, but, like many city families at that time, they did not in-no-ma-la the importance of church life, no-yes-wa-la meaning-of-stam, had no idea of spiritually whether-te-ra-tu-re and, in general, about the fact that, besides the external co-observation of the rites, it is just as important for che-lo-ve-ka pay attention to your-e-mu-in-ren-not-mu-du-hov-no-mu mi-ru, someone-ry tre-bu-et about yourself in-ne-che-niya, yes, but it’s more painful than in-ne-che-tion about the flesh. Mit-ro-fan Ni-ko-la-e-vich, according to-by-mi-na-ni-pits of the son of Ivan-na, “the church ... loved. But he loved her like the majority of the laity of that time. He did not delve into the depths of christi-an-s-th ve-ro-teachings. I went to the temple all the holidays, enjoying pe-ni-em and dia-con-ski-mi go-lo-sa-mi.
When I-ko-bark used-half-elk for five years, he got sick and lay already without-dy-ha-nen, turned blue and yes- well-ho-lo-deeds, so that the father already thought that he had died, but the mother did not te-rya-la hope-dy, ras-ti-ra-la his ointment and grief -cho-would-you-be-ti-te-lu Ni-ko-bark Chu-do-creator-tsu about yes-ro-va-nii sy-well life. And he did a miracle: the disease remained-but-vi-la its current, and No-ko-lak you-healthy-ro-led. Subsequently, the op-tinsky elder, igu-men, so told him about what happened: “Of course, it’s out of the row you-go -shchi case-tea. Actually, it’s not a case, because everything pro-is-ho-dit with us is purpose-le-so-about-time-but ... You would-la-da-ro-va-for life . Va-sha ma-ma prayed, and St. Ni-ko-lai Chu-do-your-retz prayed for you, and the Lord, as All-ve-du- He knew that you were stepping into the monastery, and gave you life. And believe that until the end of life, no pre-bu-de-te mo-on-home ... "
Ni-ko-barking had a kind, resounding-chi-voe, capable of deep-feeling the need of the heart. He wrote about himself in a diary: “The needs of ma-te-ri-al-noy I have never used-py-you-val. Yes, on-against, from veil to death-de-dush-ki, that is, until three-on-twenty-ti-years-not-of-age-ra-ta, I lived almost in Russia. In addition to that, he was a favorite of a ba-bush-ki, yes, ka-zhet-sya, and de-dush-ki. In one word, I had a good life. I remember, arranging-and-va-lying with us ate on Christmas: children's things, con-fe-you, the brilliance of embellishments - all this is ra-do -wa-lo me-nya. But I remember ho-ro-sho one evening. I'm the only one who ate. In someone else, it’s dark, a lamp is burning, and the shadow from the fir tree is pa-da-et on a larger one-lo-vi-well. And here's a thought in my head: I'm full, dressed, ro-di-te-whether comfort me with a beautiful red tree, I eat con- fe-you, it’s warm in someone ... But there are, I know, such de-ti, some don’t even have the need-ho-di-mo-go. There can’t be any talk about e-ke and re-chi: they are lu-raz-de-you, they ask mi-lo-sta-nu on mo-ro-ze or hungry si-children in the cold basements ... "
“I remember that I often, even in games, loved someone, felt uncomfortable, empty. I didn’t know where I should go to drink from the gymnasium, what do you take, what kind of industry is on-at-ki, what, with-about-times-but with this , the way of life. I didn't like anything so that I could give back to what you took. I had a re-in-mouth in my life, when everything around was for-ra-same-but so-qi-al-ny-mi ide-i-mi in on -shem youth circle. This mask is for me, someone-swarm is covered with something de-lo dia-vo-la, leading to pa-gu-boo, sleep-cha-la, as it were, like-vi- lass, although I couldn’t combine it with faith in God, in someone and about someone I didn’t think about anything and don’t give a shaft from che-ta, having rather a false understanding of the things of the faith, for example, about mo-na-she-stve.
Before, I didn’t give-to-everything [se-be] from-che-that such mo-na-she-stvo, then I condemned all mo-na-hov in-about- more; therefore, a few months before arrival in Op-ti-well for the first time, I - God-pleas-but is it? And with-me-val-sya until the next-not-th time-me-ni, until the sa-mo-go-step-le-ning in the monastery, and, ve-ro-yat-but, yes- but in steps-le-nii would-whether with-me-niya. Now, thank God, everything is quiet, and is-ti-on to-ka-zy-va-et-sya my own experience, whatever I eat books and what I see and hear. How can I b-g-d-give me Lord-yes? What a blessing the Lord helped me! What could I do to deserve this? Yes, here is exclusively the mercy of God, despising all my abomination. Indeed, how could I come to the skete myself, not believing in the ideal of mo-na-she-stva, not having in-lo-zhi-tel-but no-ka about him, denouncing mo-on-hov, live my self-pleasing life, not wanting to sub-chi-take your own I love none of the mortals, without praying either in the morning or in the evening (true, yes, going to the church often, but often), reading -key-chi-tel-but secular books-gi (except-key-tea book-gu epi-sko-pa Fe-o-fa-na before the sa-mym from-ez-house in Op-ty -well), du-may, yes, about marriage? One answer: the Lord brought ...
I’ll note again that the church (I attach great importance to this - maybe it would be one of the most important the rank that brought me to the monastery and to God ...) for two-on-dtsa-ti-three-on-dtsa-ti years, I didn’t give, despite no matter what…”
No-ko-bark reminisce about your re-li-gi-oz-n path: “My first spirit-hov-no-one was pro-so-and-e- Ray's father Ser-giy La-pi-dev-sky, already deceased, the second is his son, father Si-me-on Ser-ge-e-vich. Despite the re-li-gi-oz-ness of ma-we, ba-bush-ki, de-dush-ki, pa-py - they rarely take us to church, especially ben-but zi-mine, being afraid of pro-stu-dy. And re-be-nok himself can’t go. We are both ba-lo-wa-li, and las-ka-li, but you don’t dare to leave without asking, we didn’t dare.
One day, on the is-po-ve-di, it seems, father Si-me-on Ser-ge-e-vich told me that it was necessary to go to church on holidays. "It's a debt to God." I once-thought about it and agreed. Since then, I began to go to church often, even on weekdays, when I was free. And this is about-ra-ti-elk in the calculation. I also went to the evening so-be-se-do-va-ni-yam on Sundays. True, I walked more because of “in-te-re-sa”, but still, sometimes it would be something like de mind-le-ning. I remember, one day, for so-be-se-do-va-ni-em, I, standing on the kli-ro-se, listened to pro-po-after all and concluded at the end like this: “I don’t know how I would spend my time home, but here I still heard the soul-he-he-heal-noe.”
Hearing one day about the sin of suu-belief, I applied the heard-shan-noe to life and rejected all suu-true-noe - for example, when -me-you. Hearing one day about the sin of looking at de-wo-shek and wives with no-ho-te-no-em, I yes ... op-cha-lil-sya : this is a pleasure for me. How to be? It’s a sin to watch, but not to watch - to deprive yourself of pleasure. And I decided that it was possible to watch, only without ho-te-niya. With such a deal with my co-ve-stu, I, as it were, calmed down: the carnal side took over.
Pre-sta-moose new art-ku-she-nie: pre-lo-zhi-whether I should learn to dance, but the dances on-know-cha-were just at the time -me ve-cher-no. Where is the slope? I remember, there was the 6th voice on “God-po-di, call”, my at that time my favorite dog-ma-tik: “Who won’t please you lives..." And tu-yes, and tu-yes ho-chet-sya. For a long time I struggled, for a long time I was in unresolved-shi-tel-no-sti, and ... oh, shame, shame! I messed up my conscience and went to dance. Co-west but remember the thread! As an enemy, it is old-ra-et-sya, remove it from the church, if you walk even with an equal soul.
After graduating from the gymnasium, Ni-ko-lai went to the Moscow University, but did not study for long. He recalled: “At the university, I managed to study a little more in-lu-go-yes ... After my birth thoughts and aspirations for god-ho-ho-ho-waiting for-cha-whether a few forms-mo-li-ro-va-sya, and I began to s-sat the uni-ver -si-tet ho-cha and daily, but with a certain swarm of purpose ... under the pretext of for-nya-ty in the uni-ver-si-te-te I ear -dil in the morning from the house. He came to the university and was there until 9 o'clock, and from 9 o'clock he went to the Kazan Cathedral for mass, before -ri-tel-but for-ho-dya along the road to Iver-sky, if there were not very many on-ro-du. From-listening-to-tour-gy, sometimes standing even the whole li-tur-gy on knees, I slowly from-right-lyal-sya home and for-ho -dil along the way at the o'clock Spa-si-te-la and, pray-living there, already without delays on-right-lyal-sya to mine. Do-ma, I, after drinking tea, sat down to read the Gospel, someone swarm and read more than a month or a month. When the gospel-ge-lie was pro-chi-ta-but, I began to read the Apo-table and the “Way to spa-se-niyu” episco-pa Fe-o-fa- on the; chi-tal sometimes li-stoch-ki and bro-shur-ki du-hov-no-go so-der-zha-niya.
In the evening, I began to write a diary, so I prayed a little and went to bed. So the day passed, followed by another. I'm more and more feeling-stvo-val need-ho-di-bridge to re-re-me-thread life, start another life and prayed about it, of course, my own -and-mi words-va-mi. The Lord heard my sinful prayer and don’t-sti-mi-we-mi-fate-ba-mi-on-right-for-me in Op-ti-well in a different-che-sky path..."
In February 1907, Ni-ko-lai, in the same way, co-know-tel-but use-ve-give-sya and partake of the Holy Christ -y Ta-in, which is used-half-nil, using-ve-give-shis hiero-mo-na-hu Chu-do-va mo-na-sta-rya Se-ra-fi-mu, for the first time going to Ta-in-stvo is-in-ve-di not for-small-but, but co-knowing-but wishing-to-re-re-ing with Bo -gom and connection with Church-to-view.
No-ko-bark-ve-gave about his-on-me-re-ni-to-step-drink in the mo-on-stay of the priest-shchen-ni-ku Pet-ru Sa-kha-ro-vu, for-to-but-learn-te-lyu in the gymnasium. He didn’t feel that he could solve this question for himself, and sent him to his own way-va-ri- shchu according to Du-hov-noy aka-de-mi epi-sko-pu. It was before Ve-li-kim in 1907, in the Week of the prodigal son. At the meeting, there is the presence of Ni-ko-lai's mother, Ve-ra Lav-ren-tiev-na. Vla-dy-ka told her about the sons, Ni-ko-lai and Ivan, who wanted to go and drink in the monastery: “Don’t be a demon “You see, they will see only a good neck there, and this will remain with them for the rest of their lives.”
Ve-che-rum 23 Feb-ra-la bra-tya did you go to Op-ti-nu, “not having about her, - like writing-sal No-ko-lai, - no ma-ley th presentation. A week or two before that time, I didn’t know that Op-ti-na-su-s-stu-is. ” February 24-ra-la, on the day of the ob-re-te-niya of the head of St. John-on Pre-te-chi, for the first time they see-de-whether Op-ti-nu. Having been for some time in mo-on-sta-re, No-ko-lai for-wanted to stay here, but all mo-na-hi, some-rye older, so-ve-so-wa-whether to live still in the world, and the father of the hundred-I-tel also didn’t want to accept. One-at-a-goodbye, he suggested-lo-lived to come to him, gave general pra-vi-la mo-lit-you and life and, bless-the-word-viv Iko -noy God-she-her Ma-te-ri no-vich, for the joy of relatives and friends and for the benefit of your souls.
Seven months after this, Ni-ko-lai lived in the world, by the blessing of the bishop - being at the yoke-me-on Bo-go-jav-len-go mo-on-stay-rya of Io-na; in the mo-at-sta-re, he would sometimes stay until late at night, when the doors were already behind. Father Jonah on-sta-and-val, so that the young man would soon go to the monastery.
December 5, 1907 Ni-ko-lai and his brother Ivan came-e-ha-li to Op-ti-nu; 7 de-kab-rya, on the day of pa-my-ti holy-ti-te-la, when the name-nin-no-one would-was an old man, ski-to-on-chief-nick igu- men Var-so-no-fiy bla-go-word-vil re-re-eze-reap them in Op-ti-well desert; 9 de-kab-rya, on the day of the feast-day of the icon of Bo-zhi-she Ma-te-ri "Necha-yan-naya Joy", they you-went from Op-ti-noy to Moscow for windows-cha-tel-no-th arrangement of affairs in the world. On December 23, they would have been already in Op-ty-noy, and on the 24th they would have settled in a cell in Pred-te-chensky ski-tu.
Na-stav-lyaya Ni-ko-laya before taking-na-ti-em to the skete, ski-to-to-head-nick father Var-so-no-fiy in na-zi-da-nie dis- told him what kind of conversation he had with his step-le-ni in the skete with the elder Ana-to-li-em (Zer-tsa-lo-vym), to -that-ro-mu said then that he would like to live in seclusion-nen-her, in your-re.
“- Well, don’t go to the ba-nu-dit bu-de-te? - Father Anatoly asked.
- Certainly.
- Yes, here I am talking about something and say that it’s not bu-de-te to go to the ba-nu.
- You, Ba-tyush-ka, - I say, - something under the “ba-her” is ra-zu-me-e-those different?
- Yes, desert, they don’t cleanse us. I can live in the desert with my passions - and not sin according to my-di-mo-mu. We can’t know there all our weakness, our ro-ki, tearing, condemnation, evil-boo and others. And here they clean us: as soon as they start “spy-go-wat”, just hold on, - we will know our infirmities and humble ourselves. Here, without yours, please start cleaning you. When you just step-pa-eat, everything seems to be An-ge-la-mi, and then you start to see in-ro-ki, and the further, the more so, - with this you have to fight. ”
“Du-ha on-up to hold on. The spirit of life-in-thing-rit, the letter-wa mortifies-vla-et. If you see one form in mo-na-she, then life is not only hard, but terrible. Hold on du-ha. Look, in se-mi-na-ri-yah spiritual and aka-de-mi-yah some disbelief, ni-g-lism, dead-ve-chi-na, but everything is in the same way, that only one-to-tooth cut, without feeling and meaning. Re-in-lu-tion in Russia came from se-mi-na-rii. Se-mi-on-ri-hundred-but, incomprehensibly-but go to the church one-no-mu, stand aside, cry, cry, cry , - it's di-co for him. With gim-na-zi-stom, such a thing is possible, but not with se-mi-na-ri-stom. Buk-va kill-va-et ”, - do-ba-vil father Var-so-no-fiy.
January 29, 1908, yes, on the day when it is celebrated, well, there is a pa-pa-my-pa-my-shchen-but-mu-che-no-ka Ig-na-tia Bo-go-nose -tsa, Ni-ko-laya and his brother Iva-na were dressed in obedient clothes. Handing them the rosary, Igu-men Var-so-no-fiy said: “Here is a weapon for you, mercilessly beat them invisible enemies. First of all, always have the fear of God, without it you won’t achieve anything. Now for you to-chi-na-et-sya a new life. Even though you lived in ski-tu, everything would be wrong. Now, everywhere, there is a thief among demons: “Would it be like ours, now come here to save yourself - how can this be?” But don't be afraid."
Yes-way on-becoming-le-ning and blessing-on-the-same-la-niya in listening to Ni-ko-bark, father Var-so-no-fiy said: “Wa- in general, in a hundred-paradise, even during my life, be approved here. And what will be after me is unknown. I pray to God to give me another half a year or a year to strengthen you.”
No-barking in-ve-gave the old man embarrassing his thoughts, as if the modern mo-na-she-stvo deviated from his ideas -a-lov. The elder responded to this: “Yes, yes, evasively. One-to-dia-vo-lu and this [mo-na-she-stvo] doesn’t really like it, if he so rises against modern mo -on-she-stva. This mo-na-she-stvo holds the whole world. When there is no mo-on, then the Last Judgment will come. ”
Mi-lo-stu Bo-zhi-she Ni-ko-lai immediately broke away from the world. He didn’t use it and didn’t become a worldly mind-on-stroke, as it were, when but-in-on-step-beer -the most listener on-chi-na-et in-te-re-co-va-sya about-is-ho-da-schi-mi in mo-on-sta-re external-ni-mi with -would-ti-i-mi, sleep-cha-la hearing, and then already internally, in thoughts about-judging who is what and what kind of life lives, and, buduchi, has not yet been strengthened in the field of the cape-len-noy bra-ni, run-yes-is-sya on-yew-to-mys-loving, to something-rye at the end of the ends turn into a bu-ryu voz-ras-ta-yu-schi-mi in the heart of passions. For listening, it’s death, and for mo-na-sta-rya it’s is-ku-she-nie, since such minds-on-stroke-e-niya are born yes-yut and general mo-on-styr-sky non-stro-e-niya. Out of nothing, they come up, and then words, but a bu-rya ka-kai pro-do-not-set-sya over the “ti-hoy” ob-te-lyu. But Ni-ko-lai knew only his cell and the elder Var-so-no-fiya.
In ski-tu, Ni-ko-lai carried a hearing in a sa-du, was a biblio-te-ka-rya in a powerful way, but he was based in a new way -sha-ni-em soon became se-re-tar-skoe, at ski-to-na-chal-ni-ka igu-me-na Var-so-no-fia. Father Var-so-no-fiu loved the quiet listener, and he said to him: “From the first time, I - I lived with you and I believe that this race is stored in the same way for all the time, for some reason I have left to live ... stay here mo-on-home until the end of your life. And the os-no-va-nie of my-on-she-life-no - media-re-nie. There is a media-re-nie - everything is there, but there is no media-re-tion - there is nothing. You can, yes, without any business, with one sigh-re-no-eat to save yourself. ”
From sa-mo-go to-cha-la life in Op-ti-noy empty-sta-ni Ni-ko-lai for the good of the elder Var-so-no-fia I took myself for the right to keep a diary. On March 17, 1908, he wrote: “Free time is very short, so all the time now, from early on to -hundred, I am going to listen to the power of the bib-lio-te-ka-rya, and in the bib-lio-te-ke this hour there are a lot of de -la.
This is how the Lord strengthens me, don’t stop, don’t stop: I don’t burden myself with stoma and even the best food I do not wish; would-wa-think-ly about the former, yes it is, mi-mo-years-but, yes, it’s not demon-to-it ... I’m trying to listen to the service -boo, although it’s yes-le-ko, it doesn’t always work out, usually-but-ven-but I would be very dis-se-yan for the service.
Before, I scolded mo-na-hov, but now, when I myself live in mo-on-sta-re, I see how difficult it is to be true mo- on-hom. And I live like in the world, not a little changed: all the passions, all the same, sins, remained the same time a puppy-ny, passionate person - just live in a cell, in ski-tu, and not in the world. And I didn’t immediately become An-gel-lom, why did I tre-bo-shaft before from everyone-to-go mo-na-ha without a time-bo-ra, whether he was mo-lo-doy or old and how long he lives in mo-on-sta-re, and did not want anything to take with his mother in co-a-ra-same. Now I don’t fucking know that practical knowledge, in fact, only makes sense. It’s very easy to raz-g-go-l-stvo and it’s very difficult to “de-lo de-lat” ”.
And pri-bli-zi-tel-but a year later he wrote-sal: “All my knowledge is at-about-re-te-us in ski-tu, all for-mi-ditch in something de-de-len-noe my-their convictions-de-niy and understanding happened here, in ski-tu. Here, in ski-tu, I gained more than in my entire life in the world, more than in gymnasium and university. Make no mistake, please, if I say that there I almost didn’t get anything, although in the world from the birth of -lived for 19 years, but I haven’t lived in ski-tou for even a year. ”
Reaching himself significant spiritual heights, father Var-so-no-fiy felt-stvo-feeling himself alone-no-kim, even in one but-mys-len-nom mo-on-she-society, all the more so because he had to live at the time when in Op-ty-noy they were non-stro-e-niya and races, and in a way be-se-dy with humble-ren-but and is-roll-but on-stro-en-nym in a listen-no-one, thirsty having given us teachings and spa-se-niya, appeared for the old man himself as a great consolation; despite the differences in age and experience, they had the same spiritual aspirations, and between them lived close, almost friend-same from-no-she-niya.
January 30, 1909 Ni-ko-lai for-pee-sal in a day-to-day: “Ba-tyush-ka during the first time on- called me with his co-ta-in-no-one. I didn’t expect this and I don’t know how I could deserve it. Spa-si, Lord-po-di, ba-tyush-ku. I see more and more more and more that ba-tyush-ka is a great old man. And, to my regret, ba-tyush-ka more and more often talks about his death, that his days are “iso-read- not the point…”
Pod-ho-di-lo time when Ni-ko-lai could be called to the military service, and he asked the father Var-so-no-fiya , “Is it possible to pray for the Lord to get out of the military service or not? Ba-tyush-ka answered that it was impossible. “It is necessary to leave it all to God, for, first of all, it’s for the sake of it. And then, we don’t know if it will be useful for us. Praying about this is equally strong as praying for getting better from listening. No, it’s better to leave it in God’s name.”
During the medical examination, calls-no-kov Ni-ko-bark due to the spread of the veins on the left leg was counted in the militia second time in a row, that is, among those who do not serve urgent service. Returning after the me-di-tsin-sky commission to the skete, he went to b-g-g-give him about yes-ro-van-noy to him also on the bu- the last time of life in ski-tu on the graves of the elders; bless the elders, he met Father Var-so-no-fiya and said: “Bla-go-lo-vi-te. Don’t take me.” Ba-tyush-ka about-ra-to-val-sya, yes, several times re-asked. B-go-slo-vil ... Then he turned to the hundred and began to pray ... - come on!" ".
A new era was on the move, in some swarm everything became clearer to feel the presence of the evil spirit of the an-ti -christ. In many cooled-de-va-la love, someone-paradise in other souls was already warm-was-was, giving-la-being and oppressing the flesh- ski-mi passion. Hearts have become tight and do not fit others with their pain and sorrow, and people have become from-da-lay-sya from each other , and a lot of people, yes, and ho-ro-she-go in the order of the eyes, were in the same-no-thing. Ka-za-elk, the Spirit of God from-go-dit from the world. If earlier the building of the church was, “composing-la-e-mine and co-kup-la-e-mine by means of all -im-but fastening-la-u-shchih connections, when acting in their measure of each member, in-lu-cha-lo attachment for co- zi-da-niya sa-mo-go-myself in love ", then now it is almost froze with the lack of internal-ren-no-du- hov-no-go ro-hundred of each. From the church-to-no-go-society, the spirit of sa-mo-on-sacrifice-in-va-nia and sa-mo-from-ver-wife-no-sti began to disappear. Ma-lo who already wanted to be invited to go with someone in a different way, so that after that go with him and two. Because of me, the elk itself is imagining the meaning of life and the importance of being aware of its meaning, maintaining life it began to go to the periphery - to the external de la, and somehow in the hearts of the people themselves, everything thickened the wall on the inter- du this temporary life and eternal, people, as it were, are the entrance to the gates of that eternal life, re-re-sta-va-li ori-en- ti-ro-vat-sya in the spirit-hov-nyh in-pro-sah and more and more became-but-vi-li-lu-ka-you-mi cha-da-mi ve-ka-go, from -what-you-be-but-we-were deeply unhappy and from something-of-a-hundred vengeful-us.
“I’m so-ver-shen-but alone ... and the forces are weak-be-yut ... - it’s like an old man in a listen-no-ku. - We, me and ba-tyush-ka ... all together de-la-li, each other comfort-sha-li in sorrow. I’ll come, and I’ll say: “Ba-tyush-ka ... something is heavy.” - “Well, what is it, tya-same-lo? Now everything is nothing. But the days will come ... ". Yes, and now they have come, - mo-on-hov is a lot, a lot of good things, but there is no one to console. Now I understand what it means: “The days will come” ... "
“February 19-ra-la ba-tyush-ka told me, - for-pi-sal Ni-ko-lai in the diary-ni-ke: “I’ve been to you, brother Ni-ko-lai, more than once -in-ril and I’ll say again: the thought comes to me to drop everything, go to some cell. It’s scary, but it’s sta-but-vit-sya to live, brother Ni-ko-bark, scary. I’m just afraid to go away myself, but there’s no one to co-ve-that. If my father were alive, I would go to him, but he is no longer there either. And I myself - I'm afraid. I'm afraid how bo-it-sya cha-so-howl get away with a hundred, - dis-str-la-yut. In such a-lo-same-ni-na-chi-na-eat-no-mother of the word pro-ro-ka Da-vi-da: “Save me, God-for-di!. .”. If we take only this part of the phrase, then it’s self-battle ra-zu-me-et-sya, that no one wants to-cheat in-gi-be-whether and not go-in -rit: “Go-be-me-nya, Lord-di”. Everyone and always can say: “Save me, Lord.” But he adds-la-et yes-leah: “Like an osku-de-before-added”. Not to whom to turn to, - Lord, save me. Only now it’s becoming clear to me, from what the holy fathers from the world, name-but be-zh-li. .. Ho-te-elk, and I would run away to the desert-nu-nu...”.
Not long before this, somehow, ve-che-rum, ba-tyush-ka himself, not according to my question, but he himself began to say: “Before, I’m not at all small that de-la-et-sya in the world, but now, when it comes to me, I began to-k-wa-sya with him , he in-ra-zha-et me with his extreme complexity and without-from-joy-to-stu. True, they would-va-yut ra-do-sti, but they are mi-mo-let-us, instant-vein-us. Yes, and what are these ra-do-sti? Sa-my lower neck would be ... And we have bliss, yes, a little bit, as it were, to paradise. They-va-yut, of course, and sadly, but it’s time-but ... Ho-ro-sho, who cares about the inner-ren-it, co- mirror-tsa-tel-noy of life, for it will give him everything.
Father Var-so-no-fiy went-vo-ril in listening to Ni-ko-bark: “Everyone-to-lo-ve-ku needs to pre-sing time is-ku-she-ny and fight-would be a heavy painful condition. About these mu-ki go-vo-rit-sya in the psalm: - de me on shi-ro-tu "... So is every man-lo-age, giving birth to spirit-hov-but into a new life, is-py-you-va-et bo - climb, still haven’t gone to the shi-ro-tu. Whoever has not experienced these pains, giving birth in the world, to mo-na-stay, then he needs-ho-di-mo to test them in mo-on-sta-re. And this is for you, because you don’t experience this in the world ...
Here you see, through some mountains-ni-la, when-ho-dit-sya pro-ho-dit mo-na-hu on a different path from na-cha-la to con -ca. And this is where the need for the prayer of Jesus-co-wa, and without it, not a single soul can survive. As long as I'm alive, how long will the Lord keep me, - you don't have anything, and when I'm gone, you will becoming-le-ny sa-mo-mu se-be. Therefore, now, for-pa-say-tes ter-pe-no-eat for-ra-her. And don’t be embarrassed and don’t be discouraged. Ras-cut-those pre-beautiful and see-di-those that all this would have been then. And now, learn to be patient.”
“Neo-but-bright-but come-ho-di-elk ... hear from ba-tyush-ki, - for-pi-sal No-ko-bark in the day-no-ke, - how he -in-ril to both me and others: “Li-tse-me-ry, duality, cunning in general, in a sin-shi-tel-na, but on the mo- in the she-sky way, this is a direct death-belt. On-to-hard-to go along the way, don’t go anywhere, don’t serve both ours and yours ... ”” .
Often father Var-so-no-fiy be-se-do-val with listening to Ni-ko-la-em about mo-lit-ve Jesus-with-howl, right-whether - in la-gaya, that it is the main and most reliable means of fighting against the enemy of the ro-yes of the human-lo-ve-che-go, and one day he asked: “What is the sign of God’s Pro-mys-la about a person?” No-barking could not answer, and Father Var-so-no-fiy said: “Continuous sorrows, like God che-lo-ve-ku, the essence of the sign of God's special pro-mouse-le-tion about che-lo-ve-ke. The meaning of mourning is many-times-li-chen: they are sy-la-yut-sya for pre-se-che-ing evil, or for enemy-zoom-le-ning, or for greater weakness -you ... "Hereafter, he began to talk about mo-lit-ve:" Her na-cha-lo is a narrow path. But with-about-re-te-the-ing of the inner-ren-it mo-lit-you need-ho-di-mo... she would-va-et [and] in a person-lo-ve-ka, in whom-rum there are passions. One smart is not-a-hundred-accurate, and the inner-ren-nyu-lu-cha-yut are very few. Here are some people who say: “What is the point of creating mo-lit-wu? What is the use?” Ve-li-kai! For the Lord, yes, mo-lit-wu mo-la-shche-mu-sya, yes, che-lo-ve-ku mo-lit-wu or before my own death, or yes, after death. Just don’t leave her until ””.
The elder Var-so-no-fiy ho-tel, so that you know the importance and significance of mo-lit-you Jesus-so-howl pro-nick-sya and listener; talking with him, the elder said: “Yes, I for-no-small pray to Jesus-howl; de-lo it went, mo-lit-va na-chi-na-la, I have one-time-to-army ... her ... Mo-lit-va breathes a little ... So I often ask myself this question: pro-game?”. Yes, I’ll tell you, the enemy will give you everything that you want: hiero-mo-na-she-stvo, power, na-st-I-tel-stvo, yes pat-ri-ar -se-stvo, - but only will not give you prayers to Jesus-co-howl. How much she hates him! He will give everything, only not her ... ".
Somehow Ni-ko-lai for-pi-sal in a diary-no-ke: “Yesterday, ba-tyush-ka, go-vo-ril, that we will live until terrible times, but what good is God to give us. This is a ba-tyush-ka-sa-hall under vpe-chat-le-ni-it once-in-ra about the latest inventions-re-te-ni-yah, someone, having both if there were good sides, always o-zy-va-yut-sya harm-us-we-more, than-we-lez-us-mi, and yes, you can but to say, the essence is simply evil.
In Ve-li-kuyu Fri-ni-tsu on April 16, 1910, together with others, listen-ni-ka-mi Ni-ko-lai was a haircut in rya-so-for. After the haircut, everyone went to the cell to Father Var-so-no-fiu, and he said, I told you and now I repeat: h-re-nie - that's it. There is a media-re-tion - everything is there, there is no media-re-nia - there is nothing. You are lu-chi-li rya-so-for. This is not some kind of higher, as, for example, in the world, when they give to the officer rank and so on. And there, in a better way, he considers it his duty to be proud of his own way, but with us it’s not like that. On the mo-on-she-know-me-ni-pi-sa-ny words: “Who wants to be great, let there be a servant to everyone” [ ; ]. Humble yourself and humble yourself ... Now you will be more comforted by the blessings of God, but the enemy will also be embittered.
In February 1912, there was turmoil in Op-ti-noy and attempts at secular society to remove the yoke-me-on Var-so-no-fiya from the ski -ta for-ver-shi-li-by the decree of Si-no-yes about on-know-ing it on-one-I-te-lem races-by-lo-women-no-go near-zi-go -ro-da Ko-lom-ny Star-ro-Go-lutvi-on mo-on-stay-rya with a voz-ve-de-ni-em in the san ar-khi-mand-ri-ta. After this, the pro-test of the brothers was left without attention. A year later, the elder Var-so-no-fiy died.
On May 24, 1915, Ni-ko-lai was cut-wives into a mantle and on-re-chen Ni-ko-nom in honor of mu-che-ni-ka Ni-ko-na; On April 10, 1916, he was hi-ro-to-ni-san in hiero-di-a-ko-na, and on November 3, 1917, in hiero-mo-na -Ha.
In 1917, they came to power without-god-no-ki, and for the time of the demon-merciless go-no-ny on Russian Pra-vo-glory th Church. “In February 1918, a small detachment of red-no-ar-mei-tsev arrived in Op-ti-well, pu-st, rude-bo and demon-ce-re-mon -but sol-yes-you about-ve-whether an inspection of the mo-on-stay-rya and ski-ta. Then, at the same time, I would have made an inventory of all the churches-of-the-th-im-of-the-study of the ob-the-whether, including the bo-go-service co-su- yes, icons ... on June 26, 1918, there was a con-fis-co-van mo-on-styr house and other construction sites at a mill on the Dru River - goose. On July 23, 1918, hiero-mo-nah Nikon (Be-la-ev), by the blessing of the-th-word-ve-tion on-one-hundred-I-te-la pro-vo-div-shi-ne- re-go-vo-ry with the pre-hundred-vi-te-la-mi of the Soviet authorities, before-lo-lived epi-sko-pu Fe-o-fa-nu (Tu-la- ko-woo) about plan-ni-ru-e-my conf-fi-ka-tion of all without ex-key-che-lo-sha-day and that the goal of conf-fi-ka-tion is not needed at all -dy arm-mii, how about this for-yav-la-et-sya, but ras-for-mi-ro-va-nie mo-na-sta-rya. By August 10-gu-hundred, it would have been re-she-but to remove all mo-na-hov from Op-ty-noy. In the mo-na-styr-sky go-sti-ni-tse, for two-ri, one of the rooms is already vi-se-la you-ves-ka “Ko-zel-sky Uyezd-ny Vo-en- ny Ko-miss-sar”. Among the Ko-zel-sky ko-mis-sa-dovs, they discussed the question of what it is necessary to pre-lo-live for all mo-na-ham to cut hair-lo-sy and step-drink to the secular service. August 5, 1918, county Ko-mis-sa-ri-at So-tsi-al-no-go it’s shameful to provide two cor-pu-sa for the development of a children’s pri-yu-ta and bo-ga-del-ni in them.
Chi-nov-ni-ki from the institutions of the Soviet authorities, races-lo-women-to the ob-the-whether, in private times-go-in-rah neod -but-britly-but with-ve-that-wa-whether the brethren for the spa-se-niya mo-na-sta-rya and his household for-re-gi-stri-ro-vat- Xia in the quality of work-do-howl communities or ar-te-li ".
In 1919, the Optinsky mo-na-styr was pre-ob-ra-zo-van into a tribal economy, someone led one of the mo -on-stir-skih in-hearing-no-kov. But-in-about-ra-zo-van-noe household-stvo pol-zo-va-elk according to-go-in-ru all-mi-build-ka-mi mo-na-sta-rya , except for hi-ba-rock of the elders and bib-lio-te-ki, after his face-vi-da-tion all mo-na-styr-skie in build-ki in stu-pi -whether in the ve-de-tion of the museum. At the museum, a co-vein-ny plant was arranged and de-re-vo-o-ra-ba-you-va-u-stuary masters, in some work-di-moose eye-lo trid-tsa-ti mo-na-hov and listen-no-kov. In May 1919, for-ve-du-u-schim mu-ze-em was temporarily appointed hiero-mo-nah Nikon.
September 30, 1919, the authorities are-sto-wa-li part of the brotherhood Op-ti-noy desert and priests who served in the temple -mah Ko-zel-sko-go county, among them were are-sto-van and father Ni-kon.
Na-sto-ya-tel Op-ti-noy pu-sty-ni ar-khi-mand-rit Isa-a-ki pi-sal 3 ok-tep-rya epar-khi-al-no-mu ar-khi -erey: “... the local authorities pro-d-we-whether a search in the in-me-shche-no-yah of the re-holy-priest Bishop Mi-hey, kaz -on-whose hiero-mo-na-ha Pan-te-le-and-mo-na and letter-mo-vo-di-te-la hiero-mo-na-ha Ni-ko-na. After a search, the named persons would be are-sto-va-na and sent-right-le-na to the Kozel prison, and in the place them on another day would be for-pe-cha-ta-us by the same authorities ... "
Describing the conditions of their maintenance, on-st-I-tel pi-sal on October 23: “... behind the key in the co-zel- Prison-mu preo-holy-schen-no-mu epi-sko-pu Mi-hey and hiero-mo-na-ham Pan-te-le-and-mo-well and Ni-ko-well daily but delivering food and other necessary things, what they ask for, including books for reading. They are na-ve-shcha-yut close, and one day, at their request, sy-lal-sya in prison hiero-mo-nah with Saints Da-ra-mi , and the-keys-of-the-communion of the Holy Ta-in ... "After a non-long-living-tel-no-th Zel-sky prison-me of power on November 17-th of the same year, master-bo-di-li uz-no-kov.
March 13, 1920, commander-in-chief of the 10th brigade of the women's guard Ase-nai-mer and assistant governor of the bern-sko-go-en -no-go-ko-mis-sa-ra Al-ma-zov are-sto-wa-li group-pu sacred-but-serve-te-lei, mo-na-hov and mi-ryan, having from-no-she-nie to the Op-ti-noy desert, and among them from the father of Ni-ko-na. It was in-a-hundred-new-le-but: “In-be-zha-nie in-be-ha ... put in the gu-Bern-sky prison-mu ... until you- yas-non-niya of personal-no-stay and so-hundred-va pre-step-le-niya ".
The personality of the father No-ko-na would-la soon you-is-not-na, but not-any-for-the-re-for-his counter-re-vo-lu-qi-on -noy de-i-tel-no-sti nai-de-but wouldn’t-lo, and on March 17 of the same year Ka-luzh-skaya Gub-che-ka races-in-a-row-di -las to free him.
In 1920, a lik-vi-da-qi-on-naya ko-miss-siya arrived at the museum, someone-paradise so-sta-vi-la act of re-re-da -che of all the property of the mo-on-stay of the Glav-museum. In July of the same year, part of the church-of-the-name-of-the-state was-la re-re-yes-on the re-li-gi-oz-noy community. At this time, in Op-ti-noy from na-sel-ni-kov mo-na-sta-rya or-ha-ni-zo-va-elk sa-do-in-ho-ho-native-noe-noe- variation.
In 1922, lik-vi-da-qi-on-naya ko-miss-siya deleted-li-la from mo-na-sta-ry most of the mo-na-hov, and from that time -no Op-ty-to the desert in-stu-pi-la in a special ve-de-tion of the OGPU: there-yes, his representative was sent to yang-no-go on-blue-de-nia, he kept the keys to all the mo-on-styr-sky places, except for the churches and the museum .
March 9, 1920, ski-to-na-chal-nick shi-i-gu-men Fe-o-do-siy died, July 30, 1922, hieros-died hi-mo-nah Ana-to-liy (Po-ta-pov), zi-my of the same year was an are-sto-van elder Nek-ta-riy, someone b- go-word-fork of their spiritual children to turn to hiero-mo-na-hu Ni-ko-nu; from that time on, father Ni-kon began to take-no-mother to the is-after all, to the people, continuing to go to Op-ti-nu for spiritual food-le-ni-eat.
In the autumn of 1922, Father Ni-kon pi-sal ma-te-ri: “Christ is among us, dear ma-ma-sha. Mi-ra and ra-do-va-niya about the Lord-de-Jesus diligently, but I wish you-be-bark and ask your-their holy prayers and ro-di-tel-sko th bless-th-word-ve-tion.
About yourself, what should I write? I’m alive and well, I don’t have any special needs, I need to get everything better, I work a little in writing, a lot go-busy would-wayu different-personal-mi-de-la-mi according to the ob-te-li or, rather, de-la-mi, ka-sa-yu-schi-mi-sya in- in common of our common life, I sing on kli-ro-se and, finally, I serve, standing before the pre-sto-lu of God in consecration tom al-ta-re.
What is ka-sa-et-xia of my inner-ren-her life, both in the cell and in the soul, then yes-le-ko, not everyone can know. My kellia is five ar-shins in length, three ar-shi-six vershes in shi-ri-nu, in one window. Ke-llia for me is like all sorts of magnificent houses and damn things.
As for the conditions of our common life, then this is a complicated business and together it is very simple: difficult, because it is difficult from-lo-live on the boo-ma-ge everything that now represents the former mo-on-stay, and everything that we re-live-va-e and present p-ni-ma-em, - simple, for “if not the Lord co-zi-waits for the house, in vain work-di-sha-sya zi-waiting”, according to the psalm-lom word (). Yes. sti-an-th-th and other-th-th-th-th life, but, accepting them, success should be expected, but everything is whole from the hand of the Lord her.
Gor-dost man-lo-ve-che-sky go-vo-rit: we will do it, we will achieve it, - and on-chi-on-it build the Wa-vi tower-nu -lon-skuyu, tre-boo-em from God from-che-ta in His actions, wish-la-em to be ras-rya-di-te-la-mi all-len- noy, the dream-ta-em about the cloud-of-the-clouds-of-the-sto-lah, - but no-one and nothing-does-no-well-is-sya to her, and the demon-power-lie- lo-ve-ka do-ka-zy-va-et-sya with all the obvious bitter experience. Observing this experience from history and ancient ones, long ago, past days, and modern ones, I come to the conclusion that we don’t know the way for us The pro-mys-la of God, we can’t understand them, but in some way it’s necessary to-ho-di-mo with everything humble-re- no-it pre-yes-va-sya in-le God-she-she.
Then the second thing: no one and nothing can harm a person, if he does not harm himself; on-against, who doesn’t deviate from sin, then you-and-you-cha spa-si-tel-ny means can’t. Therefore, the only evil is sin: Judas fell, being with the Savior, and the righteous Lot was saved, living in So-do-me. Do these and similar thoughts come to me when I learn to read the holy fathers and when I look mentally at surroundings.
What will happen? How will it be? When it will be? If this and that happens, where will it come from? If this and that is done, where can you find under-strength and spiritual consolation? Oh, Lord, God, God! And the insufficiency of any volume of soul-shu, when you want to foresee everything with your mind, pro-nick-knut in secret-well, hell-du-shche- th, not from the west to us, but in a way it’s scary. From-not-can-ga-et the mind: its plans, means, invented by them, are a child’s dream, a pleasant dream. A man woke up - and everything disappeared, it became-ki-va-e-my su-ro-howl reality, and all plans are ru-shat- sya. Where is the hope? Hope-yes in God.
The Lord is my hope and my refuge. In pre-da-nii and myself and everything in God's-le-she, I give peace to my soul. If I give myself over to God, then God’s will and will do with me, and she is always good and with - top-shen-naya. If I am God, then the Lord will protect me and comfort me. If, for my benefit, some kind of application is sent to me - the blessing of the Lord, building my spa-se-tion. Yes, in the midst of a swim, be quick, the Lord, give consolation great and glorious ... So I think, so I feel I act, so I observe, and so I believe.
From this, I don’t think that I re-lived a lot, bey and is-py-ta-ny. No, it seems to me that I have not yet seen sorrow. If-whether and would-wa-whether with me pe-re-zhi-va-niya, someone-rye, according to the top-nost-no-mu look at them all over the vi-di-mo-sti if they were something mournful, then they didn’t have a strong heart-whether pain for me, didn’t they have sorrow, but for some reason, I don’t dare to call them mournful. But I don’t close my eyes to co-ver-sha-yu-shche-e-sya and to the future, in order to please my soul in is-ku-she- nie, so that it would be possible for me to say to the dog-lom-ski-mi in words: “Whoa-woo-sya and don’t be embarrassed.”
I reported to you that we had a consequence, re-vi-zo-va-li de la na-she To-va-ri-shche-stva. This consequence is not the end, but still, there hasn’t been a court yet. When there will be a judgment and how it ends - God knows. But, no doubt, without the will of God, neither with me in particular, nor in general with us, nothing can be done maybe, and somehow I'm calm. And when the soul is calm, then what else to look for?
This hour I came from all-night and for-kan-chi-wai a letter, someone else started before all-night. Lord, what a blessing. What miraculous words are being spoken to us in the temple. Peace and silence. The spirit of the holy-you-neither feel-ty-tel-but feels-stu-stu-is in the temple. The end of the service of God, everyone goes to their homes. You-go-zhu from the temple and I.
Wonderful night, light mo-ro-zetz. Lu-on the se-reb-rya-ny light ob-li-va-is our quiet corner. I go to the graves of their elders, I bow to them, I ask them to pray for help, and I ask them from the State yes, eternal bliss in heaven. Grave-ki, these many things are on our mind and heart, from these cold tombs, warmth emanates. Before the thoughts-len-us-mi-eye-ra-mi of the mind stand wondrous images of-chi-shi-is-po-li-new spirit.
These days I have repeatedly remembered ba-tyush-ku Var-so-no-fiya. I remembered his words, his instigation, given to me once, and maybe not once. He said to me: “The apo-table for-says: “Is-you-you-wai-te yourself, are you in faith”, - and continued: - look at what the same apo-table says: already crowned ". Yes, ve-li-some de-lo - save the thread, keep the ve-ru. In this way, I also tell you: is-you-you-wai-te yourself, are you in faith. If you save your faith, you can have good-for-de-jee about your fate. - When all this was said to me by the old man ... I felt that he was saying something marvelous, you-so-something, spiritual. Mind and heart, with greed, grab-you-wa-whether his words. I have heard this apostolic from-re-che-ing before, but it didn’t cause such an action on me, such th vpe-chat-le-niya.
It seemed to me: what is especially ben-no-go - save the thread of ve-ru? I believe, and I believe in the right way, I don’t have any co-options in my faith. But here I felt that there was something in this re-re-che-nii -ko - despite all the is-ku-she-niya, all the re-zhi-va-niya of life, all the co-blindness - keep the thread in the heart with our own, the fire of the holy faith is unquenchable, and unquenchable, even to death, for it is said: “Those are over, ie. e. all earthly life is already living, windows-che-na, the path has already been passed, someone-ry over-le-zh-lo pass, I’m already on the gra- no earthly life, behind the coffin there is already another life, something-ruo-so-va-la me my faith, someone-ruo I with -blue. “Te-che-nie skon-chah, ve-ru so-blu-doh.” And for-ve-gave me a marvelous old man to check myself from time to time in the is-ti-nah of the faith of the great-in-glorious, so that do not deviate from them, not for yourself. Co-ve-to-val, among other things, pro-chi-you-vat “Great-glorious Ka-te-hi-zis” get acquainted with “Is-po-ve-yes-ni-em ve-ry in-stoch-pat-ri-ar-hov”.
Now, when the foundations of the Right-of-the-glorious Russian Church-vi-were, I see how dra-go-tsen-but on-becoming-le- nie the old man. Now, it’s as if the time has come to test: are we in faith. After all, it is necessary to know that the one who is hot-cho and is-roll-but believes, to whom God cares everything , and this after-it can only be with the one who keeps himself from all sin, who keeps his morality. Oh, Lord, save me in the faith of Your blessings.
The idea of ​​the possibility of preserving the faith only with good morals is not mine, this is the teaching and the Gospel, and the holy paternal ".
Everything is obligated to the elder Var-so-no-fiyu, Father Nikon, after the death of the elder, began to speak and pro-ve-di-bla -Go-da-rya to him. He recalled: “... For-now, the father of the pro-and-e-ray asked me once live for him a late liturgy in so-bo-re. I am happy to co-gla-strength. It would have been the fifth week of the Holy One after a hundred.
At one time, I began the service of li-tour-gy and calmly served. It's time for the reading of the holy gospel. Handing over the holy gospel for reading the hiero-di-a-ko-well, I, as usual, standing at the mountains-not-the-th place for the pre-sto- crowbar, when-it-was-attention-mother to the divine chief-of-the-lamas of life-in-that-eternal-no-go. And so the dea-con began to chi-tal: “Behold, we ascend into Jer-sa-lim, and the Son of Che-lo-ve-che-sky will be given ar-khi-hereom and a book- no-kam, and they condemn Him to death, and betray Him with tongues-no-kam: and in-ru-ga-things to Him, and they hurt Him, and spit on Him, and kill him: and on the third day he will rise again.”
My sinful heart is for-tre-pe-ta-lo in me. I vividly recalled what would have been many years ago. I remembered the skete, our quiet skete, spirit-but revival of us. I remembered our old man, dear old man, father and mentor, who inspired us, old man - to be in the hearts of our good se-me-on the spiritual life and mo-na-she-stvo, having delved into the meaning of the Holy Pi- sa-nia and, in a way, its spiritual, mystical meaning. I remembered how one day, on the fifth Sunday, We-whether-one-one-a-hundred after the li-tur-gy, coming to his cell, he asked me, did I pay attention to the fact that some chi-ta-elk was behind the li-tour-gi-she Evangel-ge-lie, and, uka -calling to the words: “Behold, we ascend to Jeru-sa-lim and will be given the Son of Che-lo-ve-che-sky ... and in-ru-ga-yut - to Him, and they hurt Him, and spit on Him ... ”, - said the hall: “Here are the steps of the ascension to the Mountainous Jerusalem-sa-lim, their go ahead. On what step are we going?..”. Listening to the words of the elder, putting them together in my heart, I was silent. And so, I don’t remember now, after how many days, and maybe even hours, on-one-I-tel announced to the old man about re-re-voting him from ski-ta to the Moscow diocese. Great grief at-chi-ni-lo is an old-tsu. After all, I grieve to count not what, in terms of outward appearance, is re-re-zh-va-et, but how much it starts - to him God to be dejected from this re-re-zhi-va-niya, bringing to him and his heart sorrow and suffering .
The old man in-is-ti-well then suffered. Sharing with me his grief, one day he told me that from a great internal struggle and grief he was afraid to you're crazy. It would be quite understandable to both him and us that such a race-like-a-same-higher-government was for the old man on-ka-za -no-eat, that it is arranging-e-but its unkind-ro-la-te-la-mi, that there was a place here and cle-ve-ta, and che-lo-ve-ko -please, and lies, and many other things that it is briefly impossible to write about. Indeed, but - and ru-ga-lissed over the old man, and stole him, and slapped him (absurdly slander-ve-you and gossip-no eye -lo his name, about-vi-nya-whether he is even in heresy and whip-stvo), and killed him, for from all sorrows and re-living -ny and in the last days of being in the skete, and at the place of the new service, his health-ro-vie old, already weak without it, and he died exactly a year later.
In-significant service to him when you are not full of all obligations connected with him and when you re-live-in everything that if he had the conditions and circumstances of life in a new place, it was a cross for him, and a heavy cross -lym. Believing that the cross is sy-la-et-sya only by God, the old man endured everything, being on the cross, having given in-le-God she doesn’t come running to human means. Pass de-us to them, would they step-pe-no rise-ho-de-niya to Jeru-sa-lim ...
All this instantly-vein-but reminded me, half-no-lo my mind and heart of feelings and thoughts-la-mi. Until that time, I never spoke words and teachings in the church (when-ho-di-elk only read from the book), but then it appeared, elk, de-pouring with others, saying a word-in-ro-du. In-is-ti-nu: from the life of the heart of the gla-go-lute of the mouth. One thought on-stop-chi-in tre-bo-va-la about-from-not-a-word-in, another vnu-sha-la, what if I say, then be patient -lu for it. The second thought instilled fear for my outward good-for-the-best - and the first thought prevailed. But, not wanting to say the first word in the temple without the blessing, I decided, for lack of the face of no-one-other in al-ta-re, offer-to-live it to serve-alive-she-mu with me hiero-di-a-ko-well on dis-judgment-de-nie and b-go-word-ve-tion.
The answer was affirmative, and at the end of the tour, I went out and said my first word. I kept silent about the old man and all my resurrections, I began to elucidate the meaning of reading the gospel, holy words -va-ko-ro-go on-half-nya-whether my soul.
In 1923, from mo-na-hov and listen-no-kov mo-na-sta-rya would-la-or-ga-ni-zo-va-na rural-ho-zya-stven- naya ar-tel. In the same year, in-spec-tor of labor-yes in-ru-che-niyu Ko-zel-sko-go county-no-go is-half-no-tel-no-go-ko-mi-te -that tried in the su-deb-nom in a row to challenge for-the-con-ness of the agricultural-farm-of-ar-te-li, so-st-i-shchi from mo-na-she-stvo-yu-shchih, but he did not succeed - the court in a hundred-no-vil stop de-lo. And already without a court-yes, in the same 1923, the rural-ho-ho-zya-stven-naya ar-tel of the authorities would-la-la-cover and all the property of the re-yes-but to the museum, with someone only a small part of the monks remained, the rest would have to leave. For divine services, the Kazan temple was left. On the feast of the Pre-ob-ra-zhe-niya of the Lord in 1923, this temple was also closed. “The brethren in Op-ti-noy would-la pre-du-pre-wait-on about this for-early-her, and immediately after after-lu-no-chi 6 (19) av- gu-hundred would-la from-serve-on-the-next Divine li-tour-gia ". From-serving-li-tour-gy, ar-hi-mand-rit Isa-a-kiy said hiero-mo-na-hu Ni-ko-nu: “Father Ni-kon, we are leaving, and you stay, because here they will come, god-prayers, to-do, so that there is a service, and you must accept them, and the hiero- di-a-ko-nom remains-no-sya father Se-ra-fim ".
After this divine service, they were still “during those years in the cells of the hospital and the church in-dob-no-go Ila-ri-o-na We-li-ko-go ". However, all the feeling is that the hour of half-a-th is close from the persecution of the service of God from the Op-ti-noy desert.
At this time, everything fell on father Ni-ko-on for you about coming to the monastery: the people did not believe that in one such a glorious source of the spirit of consolation and enlightenment could disappear - and still went to Op -ti-well for co-ve-tom. And father Ni-kon from re-tired-le-niya was heavy for-bo-le. And people went to him, as before to the Optin-sky elders. When he was in strength, then he took them in a step-by-step, moreover, people na-chi-na-whether come from early in the morning.
When his health was right, he even began to visit the Christian communities, there were a lot of them then go about-ra-zo-va-moose in Ko-zel-sk - from sha-mor-din-skih mo-na-khin and, in general, from is-kav-shih spa-si-tel-no- go mo-na-she-go-go-ty.
“Coming to us, - remember-mi-na-la mo-na-hi-nya Am-vro-siya (Obe-ru-che-va), - he used to-but-ven-but mo-lil- sit together with us before the formation and, having given us peace and blessings, sit down, and we are around him, and na-chi-na-la-spiritual be-se-yes ... By this time, there are other sisters coming ... to everyone ... ho-te-elk of a spiritual conversation, many would have different personal mis-skills in the way of how to arrange their lives, Where to live. And spiritual questions: what to do with the capes-la-mi, someone de-la-yut mo-lit-vu race-se-yan-noy?
To this, the ba-tyush-ka answered: “Mi-mo-year-old thoughts, do not stick to someone’s heart, la-et-sya, quickly pro- ho-dyat, like ka-lei-do-skop. Our mind, like a millstone, never stays-nav-whether-va-et-sya, is busy all the time. This is not our fault, but from our nature, and these thoughts should not be considered my inalienable property: the same mind cannot both glorify God and blaspheme. In this way, do not pay attention to them, you-bra-sy-wai them like rubbish, like something other than her. But when you forget that some-one-one-thought-bit-one-hundred-yan-but and the heart clings to it-lep-la-et-sya, here then this is a terrible danger. Hurry up to fight to throw it away, - mo-lit-howl to Jesus-so-howl about-go-nyai, but if you still can’t, is -be-ve-dui old-tsu. It is necessary to know what you are fighting more than anything - with that passion and fight especially ben-no. To-be-daily-but check your conscience. If you are old-ra-eat-yes, don’t stay-nav-whether on your thoughts, but they change to stro-e-th, that means, to-ho -dyat to the heart: “From the heart, the thought is evil” [ ; ]…”
One-on mo-na-hi-nya was very afraid that I ... told her about death, if she would be bad. To this, the ba-tyush-ka said: “The fear of death is from demons, it’s them all-la-yut in the soul such a fear, so as not to-de-yat-sya on mi-lo-ser-die of God ... The doctor must pre-do-pre-dit the pain of the approaching death. If yes, you don’t want to be sick and you say your fear, you don’t want to talk about death with him, - you should -but pre-d-pre-dit.
One sister-ra ... go-vo-ri-la: “I want to live until that time to meet the Lord.” - “It’s not necessary,” said the ba-tyush-ka, “sin-hov-but wish to live until the advent of an-ti-christ-hundred. Such grief will be then - as they say, but, great-ved-nik ed-va spa-set-sya [; ]. And it’s dangerous to lay and seek suffering, but it’s dangerous and sinful: it would be from mountains-to-sti and ner-zu-miya, and when it hits -ku-she-nie, a man-o-age can not stand it ””.
On June 15, 1924, after all-night, Father Nikon said: “Congratulations on your holiday. God gave, from-serve you and I again all-night; maybe the last time, and maybe not the next ... Maybe the Lord will bring us back sometime be gathered together and can-pour-sya ...
But one way or another, but it’s possible that we will come apart and disperse in different directions ... Maybe you and bu-de-te to have the opportunity to see me and be with me in Ko-zel-sk, ho-cha, ve-ro-yat-but, and not so convenient but not so often.
But it's not that important. After all, the spiritual father is needed for what? So that, with the help of him, not to fornicate, but to move and to reach the Kingdom of Heaven, and for this, it is necessary to-ho-di-mo the main thing at once, use full-full on the de-le on-stand-le-ning, co-ve-you and instruct-for-spirit-hov-no-ka, live your life bla-go-che-sti-vo...
In the church, they often sing, you, ve-ro-yat-but, have heard more than once: - are we afraid of them, demon-of-the-im-and embarrass-scha-e-e-sya, still only hearing about ho-ty-shchy come-ti-pa-ty, about future disasters and evil, then this fear of ours ex-li-cha-et us in the fact that we are not right-wit-no-ki, but a sinner ki, and somehow we must humble ourselves. If, however, we give meekness, we will humble ourselves, if the world will be in our hearts, then we will use the following: “By this, everyone will know, as if they were My disciples, if they have love between them” [Cf. ]. Have love, yield to each other, give one another honor, don’t wait for yourself, be in love, de-point-ki my favorite ... "
Father Nikon began to bless all the words, some kind of cry-ka-li, and then he kindly said: “Here, miraculously, after all, I am mo-nah, I made a vow to endure all kind of bitterness and reproach-well, but-no-she-and-exile, and if this is true -va-et-sya, if you endure this, then ra-do-va-sya in-do-ba-et - so co-ver-sha-et-sya rank in-stri-zhe-niya on de-le, and don’t be discouraged, and you’re slu-not dis-pus-ka-e-te ... Say-for-but: “Ra-do-va-ti-sya po-do- ba-et, when in-ku-she-niya falls-yes-those different-personal-ny” [Cf. ]... I remember, when I was still Ni-ko-la-em, father Var-so-no-fiy said to me, prays-ven-but that words: “God-by-di, save this servant of Yours. Bu-di him Helper-nickname. Protect him, when he will not have any shelter, no shelter ... ”” .
“Local authorities you-pu-sti-la pre-pi-sa-nie with the tre-bo-va-ni-em remove all mo-na-she-stu-u-schim from Ko-zel -ska. Many pod-chi-ni-lis-mu-mu-ka-zu, but still some kind of paradise part of mo-on-hov and listen to-no-kov, eye-lo-five- ti-de-sya-ti man-lo-age, remained in the city-ro-de. Brothers in the holy order served in the temples of the city and the nearest surroundings. Here, in Ko-zel-sk, then it was about two-hundred mo-na-khin from the ra-zo-ren-naya Sha-mor-din desert nor other obi-te-lei. Mo-na-hi and mo-na-hi-ni continue to carry your hearing: pe-whether on kli-ro-sah, serve-wa-whether in church Many, in order to somehow exist, under-ra-ba-you-wa-whether different-personal-mi re-mes-la-mi. Mo-na-hi-ni pro-da-va-li your ru-ko-de-lie.
Mo-na-styr was window-cha-tel-but closed. Father Nikon moved to Ko-zelsk and settled down on the quarter-ti-re, where the Optinsky monk Kirill (Zlen-ko) already lived. Here, Father Nikon became the pri-ni-mother of the spiritual children, na-ve-schal mo-na-hin Sha-mor-din-sko-mo-na-stay-rya, someone -ry races-se-li-lis-small-shi-mi-schi-on-mi on quarter-ti-frames, led spiritual conversations with them, responded to their questions and somehow during a be-se-dy he said: “The spiritual father is only, like a pillar, showing the way, but na-to sa-mo-mu. If the spiritual father will indicate, and the student himself will not move, then he will not go anywhere, but will rot there is at this table-pa ".
Father Ni-kon served in Ko-zel-sk in so-bo-re. His duty is to enter-di-lo-ve-sti from-no-she-niya with the administration of the museum, about-ra-zo-vav-she-go-sya on ter-ri-to-rii Op-ti-noy deserts, and he tried to save everything that is possible from books and churches-to-no-imu -sets. A lot of museums from mo-on-styr-im-im-study according to the race-of-the-way-of-the-authorities of the races-of-the-way from the auctions, in particular -there are sacred-ni-che-ob-la-che-niya, and Father Ni-kon you-ku-fell them for the spirit-ho-ven-stvo, coming from sa -my different ends of the country; he ku-drank ob-la-che-niya for pro-to-i-e-re-ev Pet-ra Pav-lush-ko-va, Pet-ra Chel-tso-va and John-on Rech-ki- on .
On the day of pa-my-ty of your-th-th-ho-ho in-cro-vi-te-la mu-che-ni-ka Ni-ko-na, September 28, 1925, yes, Father Nikon said to his spiritual children: “Say-for-but in the Gospel: “And you witness -you are with me.” Ob-ra-ti-those attention to these words and delve into their meaning. In a way, and witness-de-tel-stvo-va-li about the Lord-de-Jesus-se holy apostles, and behind them the saints mu-che-no-ki and, in general, the holy pleasures of God, that they, as Christ Himself says, are-to-no, that is, always, were they with the Lord at home. They are always inseparably-beam-but-wa-whether with the Lord-by-the-house, all-where they keep-no-whether diligently-but His saints for-ve-di, always pa-my-that-whether about Him, in everything always do His holy will. And if we will always be with the Lord, then we will have the strength and power to witness about Him, and we will have mu- virility, firmness and strength to use it, and use it not only with the language, but also with my own life her. Will-da-na and b-go-give b-go-soul-but re-re-no-sit all evil-suffering, all-tho-go-that and trans-gate -ness of life for the sake of God-for-yes-our-th Jesus Christ Christ ...
So, stay-paradise always be with the Lord-in-the-house and then you can be the -te testify about Him as firmly, just as without-bo-yaz-nen-but, just as miraculously as testify-de-tel-stvo-va- whether the holy apostles, the holy mu-che-ni-ki and all the saints. Here's to you on-zi-da-nie. Be always with the Lord in the house, have the pa-meat of God, be afraid to drive away the help of God from yourself, ka-ki-mi-li-bo gre- ha-mi or in-cape-la-mi sin-hov-ny-mi. Be afraid to stay without the Lord.”
Be-se-blowing with mo-na-hi-nya-mi on the day of the feast of the Holy Trinity, Father Nikon said: “Sorry for the monks in the next not-tho-me-no uton-chen-na, that is, with a superficial look at them, one cannot recognize them as mournful. But this is just the evil-cunning of the enemy-on-the-she-go ... -ve-kah fiery jealousy and courage to re-re-not-se-nium them ... would-mi, but uton-chen-ny-mi and action-yu-schi-mi is very strong. They don’t call out jealousy from the heart, they don’t excite him to a feat, but they keep him in some kind of unresolved -lo-same-nii, and the mind is in bewilderment-nii. They then-mint, in a degree-pen-but-then-shcha-yut spiritual forces of a man-lo-ve-ka, plunge him into despondency, into inactivity -action and gu-byat, co-de-ly-vaya living with passions due to the reason of weakening, inaction and despondency.
This is you-ra-m-e-by the fact that they are expecting something better, they say: that’s when we’ll be fast and mo -to pour, when they open mo-on-stay-ri and temples. But the Lord promised that if we eat, we will forgive our sins, but that we will live until tomorrow not a day, we are not promised.
In this way, we must, under all conditions, b-go-pleasant-nyh and non-blago-go-pleasant-nyh, try to live according to ve-dyam of God-im, use both-you-my-on-she-sky and especially-ben-but remember the words: “Behold the time is good but, this is the day of spa-se-niya” .
Father Ni-kon led an extensive pe-re-pis-ku with races-se-yan-ny-mi around the country op-tin-ski-mi mo-na-ha-mi. In June 1927, from-ve-tea to the request-bu hiero-mo-na-ha Var-si-sa (Vi-no-gra-do-wa) find-ti for the arrival of hiero-da di-a-ko-na, he na-pi-sal: “Request for a dea-con, I don’t have the ability to use a full thread. First of all, they don't exist. I myself need a deacon for our co-bo-ra ... In addition to this, I am against that, in order to send our bras -ty on arrivals: there are so few of them left with us, and I’m sorry when the next ones leave, and they themselves don’t fit life in a top-shen-but worldly ob-sta-nov-ke, far from their spiritual fathers and brothers. In this way, I ask you to forgive me for such a howl, my answer.
I always pray for you and wish you all the best for you. About what will be with us and with the Church-to-view, we pre-da-dim everything in God-le-she. And I don’t send newspapers, I can’t read them in a sin-shi-tel-but, but there’s no benefit. Yes, this is good, and there is a lot in Ko-zel-sk. As far as I can see, never co-ver-sha-e-sya the way people think and pre-la-ga-yut people, but de -la-et-sya everything is the way God pleases, but according to His incom- pletely-my-my plan for us. ”
Any significant group of mo-na-hov or spirit-ho-ven-stva was surrounded in those days-on the osve-do-mi-te-li. Alone, like a special illuminator named Mai-sky, re-gu-lyar-but co-general information in the OGPU, on os-no-va-nii of some pre-sle-before-va-lis and are-hundred-you-va-lis mo-na-hi, - such OGPU all-entirely under-der -zhi-va-lo: o-mo-chen-ny OGPU in Ko-zel-sko-mu uez-du Blin-nov, ho-yes-tay-stvaya about the restoration of the hundred-nov-le-nii -to-mi-te-la May-sko-go in civil rights, pi-sal: “... from him there will be a valuable work-bot-nik according to our own nii ... pro-shu ... for him you-de-pour 15-20 rubles, since he is currently unemployed and lives in the future » .
Others yes-wa-whether sub-pis-ku serve to osve-do-mi-te-la-mi, for-caught-false lies-us-mi co-ob-ra-same-ni- I-mi or in the moment of ma-lo-du-shiya, thereby showing the weakness of faith, as living together with father Ni-ko-nom rya-so- for-ny mo-nah Ki-rill (Zlen-ko), someone-ry, one-to-one, coming to me, ka-te-go-ri-che-ski from-ka- hall-Xia pre-yes-vat and there was an are-sto-van.
Third, who went to mo-na-shyr not for mo-on-she-life and not for the sake of Christ, like hiero-mo-nah Gu-riy (Yezhov), collided-nu- go with ma-te-ri-al-ny-mi labor-but-stya-mi, sa-mi na-chi-na-whether to-sy-lat to-no-sy in the OGPU.
Hiero-mo-nah Gu-riy in ano-nim-nom do-no-se to the Ko-zel-skoe OGPU wrote-sal: “To-va-rish Blin-nov, I advise you and pre-du -is-half-to-ma with-about-re-sti clear-but-sharp-points and look-at-lying-her ... and about-ra-tit especially -ben-noe attention to the faces of the same-indicated-zan-nye ... For example, to whom now became not from-ve-walls Nikon ... Be-la-ev, kvar-ti-ru-yu-shchy in Bla-go-ve-shchen-sky ka-ra-ul-ke; this pro-diving-whether dog ... hit the one that he took into his hands the Ko-zel-sky cathedral ... removed it from the hundred-rozh-ki and on -sa-dil instead of a hundred former one-hundred-ro-zhi, per-lov-sky black-but-tail-drain ... kvar-ti-ra No-ko-na yav-la-et-sya value- trom in-li-ti-che-sky de-i-tel-no-sti ...
To-va-rishch Bli-nov, Be-la-ev Ni-kon is already pro-nick with a knife-ni-ts-mi and man-ti-i-mi mo-on-she-ski-mi to school pre-da-va-te-lyam, - pay attention, so that you don’t get a haircut in the GPU ... It’s time to pay attention to ma-nie Va-she, then-va-risch Damn-new ... on Be-la-e-va Ni-ko-na, give good knives-ni-tsam and right-wit in So-lov-ki or somewhere else, let there be se-be pro-pa-gang-du and shear-whether in mo-na-hi bur-ju-a-ziyu, otherwise Ko-zel-ske already doesn’t have enough apartments for such-to-s ... We need to take into account what is about to flare up ... because all of you -she-indicated-zan-nye underground agi-ta-to-ry strengthen-len-but pro-ve-du-yut about the imminent change of power. You-bi-rai-there is one of two things: or the whole Ko-zelsk turns out of itself mo-to-stash and the authorities in-lei-nevo-lei must give up drink and re-go to Su-hee-ni-chi, or stay in place and remove immediately the underground ... agi-ta-to-ditch. I, as a zealous citizen-da-nin, did what for-ve-se-lo from me, that is, put a mirror-ka-lo in front of you, - now look at it yourself ... You have indications of such elements, through someone you can expect to give blows to the whole -for some time ... Du-ma-et-sya, something-va-rish Blin-new, like an energetic worker, will move it de-lo and at-lo- lives old to sell unnecessary goods in another place. ”
OGPU quickly you-ya-no-lo, that the author of ano-nim-no-go do-no-sa is a former un-ter-officer of the Baltic-th fleet, pro-ho-div-shi in mo-na-sta-re in-hearing in re-wet-noy, hiero-mo-nah Gu-riy (Yezhov); Upol-but-mo-chen-ny OGPU in Ko-zel-sko-mu district Bl-nov met with him. He for-believed that he was ready to confirm on-pi-san-noe in do-no-se ofi-tsi-al-ny-mi swi-de-tel-ski-mi on-ka -for-no-I-mi. On the other hand, the OGPU co-chlo best used it for other ways.
In 1927, the authorities, on the eve of the closing of all the mo-on-stations in Russia, still preserved under the guise of rural- economic communities, did they decide on the arrest of the Optin-sky mo-na-hs living in Ko-zel-sk, and admin-ni -tra-tion of the museum, from the point of view of the authorities, they did not cope with the task of stopping the influence on the se-le -nie from the West in the spirit from-no-she-ni obi-te-whether.
Go-to-vya re-press-si, co-work-ni-ki OGPU so-sta-vi-li do-ku-ment, in some form for-mu-li-ro-va-las -ho-di-bridge of pro-ve-de-arrests: “After the October-th-re-in-ro-ta in 1917, Optinsky and Sha- Mor-Din-sky mo-on-stay-ri save-no-whether your sa-mo-sto-I-tel-ness until 1923, - pi-sa-whether they are. - In Sha-mor-din-sky mo-on-sta-re there was an or-ga-ni-zo-van sov-khoz, where we-our-ki in the number of three hundred people -would it be like a ra-bo-chee and under the flag of the co-vet-th economy, would you lead your mo-na-styr-skuyu life according to the establishment-nov-len-no-mu mo-on-styr-sko-mu-great-vi-lu. Ru-ko-vo-di-whether mo-on-the-head of the elder Op-tin-sko-go mo-on-stay - Nek-ta-riy, hiero-mo-nah Ni-kon Be- la-ev and others, some-ideo-lo-gi-che-ski and practical-ti-che-ski yes-wa-whether indications in the work of both of them -on-stay-rai...
Op-tin-sky mo-na-styr was considered in the pre-re-in-lu-qi-on-noe time the third saint in Russia. At that moment, when the Ok-tyabr-sky re-in-mouth was made ... mo-na-she-stvo ... taking into account about the hundred-nov-ku, pe-re-or-ga-ni-zo-va-elk, and about-ra-zo-val-sya tribe-hoz and sov-hoz, someone took under his own in-ro-vi-tel- the property of Su-hi-ni-che-sky village-so-yuz ... When mo-on-sta-re ob-ra-zo-va-las sa-do-vo-hoo-native art-tel from mo-na-hov, some-paradise pro-su-stu-stvo-va-la until 1924; for an-ti-so-vet-sky agi-ta-tion would-la lik-vi-di-ro-va-na.
After the windows-cha-tel-no-go-on-all-gla-va-ri of the former-she-mo-on-stay together with Ni-ko-n Be-la-e- you went to the city of Ko-zelsk and the surrounding villages, where the active an-ti-so-vet-sky agi-ta -qi-ey. To the local churches-vi na-sa-zha-li their mo-na-hov and mo-na-shek, from the last so-hundred-vi-li choirs in the churches and use them for your ties, dis-pro-country-non-counter-re-in-lu-qi-on-ny rumors and so on .. .
Lik-vi-da-qi-on-naya ko-miss-siya ... lik-vi-di-ruya windows-cha-tel-but mo-on-stir - blowing for-shchi-tu in-te-re-owls of the manor-by-mu-zeya Op-ti-on the desert, with its own pro-to-ko-scrap dated June 19 of this year for No. 5, § 3 times-re-shi-la conditionally, until the invitation to the service through the labor exchange of workers, leave in the service for we-de-niya of the economy of the museum and the protection of the im-study of seven-twenty people from the mo-na-she-stvo-yu-shchih, per-so-nal -but indicated in pro-to-ko-le No. 5. As head. mu-ze-em-estate-fight, so is the head. the right-le-ni-em of the museum-estate-would Op-ti-na-pu-styn with sa-mo-go na-cha-la lik-vi-da-tion Op-tin-sko-go mo-na -stay-rya, that is, from March 24 to this time - in the course of about five months, not invited to the service -bu through the labor exchange, not one person ... in pre-de-lah mo-na-sta-rya, with ve-do-ma and co-gla-this for-ve-do-vav-shih, - five-ti-de-sya-ti three ... mo-on-hov and, besides that, about-lo co-ro-ka people of different persons, who came from different places, partly from the former -th Sha-mor-din-sko-go mo-na-sta-rya, then from the city of Bele-va of the Tula gu-ber-nii ... someone enters the way of my-on-styr-sky life, co-performing daily in the morning and in the evening of divine service in the left for the common -we are ve-ru-yu-shchih one church-vi ... ig-no-ri-ruya by the same races-by-ry-zhe-niya so-vet-th-great-ve-tel -stva and pri-go-thief of Ka-luzh-go lips-su-yes.
In the former mo-on-sta-re Op-ty-on the desert, co-labor-no-ki still continues the sacred-but-action- wat; in the museum, in all corners, there are holy sites, in the closets, a ri-za, crosses, a portrait of Tsar-ri-tsy An-na Ioan-nov-na, ko-lo-ko-la and something like that ... things, meanwhile, all this can be found in any church. ”
On June 16, 1927, Father Nikon was arrested and imprisoned in the Kaluga prison. All in all, according to de-lu, there were-a-hundred-va-but one-on-twenty people-lo-age. At the pre-pro-se, the OGPU co-workers asked him, on what kind of means does he live, does it help anyone-m-or-bo- te-ri-al-but also knows whether agi-ta-tion is against the Soviet authorities. Father Nikon answered that he lives on the funds from the sale of small household things and on what is better in the store me, but how much better, he doesn’t know, but what about an-ti-so-vet-sky agi-ta-tion, then he is not behind it -small.
On July 1, Father Ni-ko-nu, present a confession that he, “being in residence in the city of Ko-sel- ske, has a close connection with the for-ve-du-u-schi Optin-sky mu-ze-em ... jointly-but with someone-eye ve-det an-ti- Soviet agitation through persons close to him, that is, united faiths. It also leads to a re-li-gi-oz-naya pro-pa-gang-du and among the peasants-go-to-se-le-niya, so you-zy-vaya dis-belief in the Soviet authorities ... mouth-new-le-but that Be-la-ev pro-out-of-dit stingy-ku church-kov-no-imu- societies and values ​​​​for unknown purposes and for means, unknown, but from-where-yes-be-a-we-e-mye, with the co-action head Op-tin-sky mu-ze-em ... in the ve-de-nii of someone-ro-go indicated im-s-stvo on-ho-dit-sya.
1 av-gu-hundred next-to-va-tel to-pro-strength from Ni-ko-na.
- When and how long do you for-ve-do-wa-whether the Optin-sky mu-ze-em, who re-ko-men-do-val you for-ve-do-va- nie and in what way would you be-sto-va-ny at the mo-ment for-ve-do-va-nia mu-ze-em?
- In 1919, I was really-but for-ve-do-val Op-tinsky mu-ze-em ... or rather, at that time I was appointed time -men-nym-storage-ni-te-lem im-study of the museum pri-e-hav-shi-mi from Moscow-you ko-mis-sa-ra-mi - vi-di-mo, how -tso gram-mot-noe and used-yav-neck before this, that is, when he was mo-on-stay, duty secre-re-ta-rya; are-sto-van, I really-but was, but I don’t know why-well are-hundred: du-small and du-may that there was an are-sto-van as a false nickname.
- Would you have cases of pe-re-pro-yes-living in-ku-pa-e-myh you-mi about-la-che-niy other persons and in-che- mu, and also, did you have a-ho-di-moose ... about-la-che-niya half-us-set-plek-ta-mi and how often?
- I don’t repudiate cases of pe-re-pro-yes-about-la-che-ny other persons, but I didn’t de-la-elk for the purpose of ba -rysh-no-thing, but because of respect. About-la-che-niya half-us-mi-com-plect-ta-mi also came-ho-di-moose to-ku-pat, but how often, I can’t say.
August 16, 1927, the investigation was for-the-end; in the ob-vi-ni-tel-nom for-the-key-che-nii-of-labour-no-ki of the OGPU on-pi-sa-li: chi-stva among the right-in-glorious churches, in-yav-la-et-sya an-ta-go-nism between mo-na-ha-mi and parish saint -stv-stvom for mastery-de-nie with-ho-da-mi. Under the leadership of the hiero-mo-na-ha Ni-ko-na Be-la-e-va mo-na-hi of the former Op-tin-sko-go mo-on-stay- we are waging a fight-bu-sna-cha-la for the capture of church parishes in the city-ro-de Ko-zel-sk, in re-zul-ta-te-th go ko-zel-sky so-boron-pa-da-et in their hands, where for the most-needs-pe-chen-no-sti of its kon Be-la-ev removes co-bor-no-tho-hundred-ro-zh, and instead of him, he puts his own, given to him mo-on-hov. ..
Ni-kon Be-lya-ev, having arranged in his quarter-ti-re a prayer room and a reception for those who come to him ... on the basis of after all, the b-th-word-ve-nie-of-the-ron-them-persons ... supplies them with the-te-ra-tu-swarm with the purpose of the farthest of her races - pro-country-non-niya among-di-on-se-le-niya ... In his own quarter-ti-re, under the pre-logo of is-po-ve-di and b-go-slo- ve-niya, arrange-and-va-yut-sya-da-niya with counter-re-in-lu-qi-on-ny element-men-tom ...
Having great connections, Nikon Be-la-ev, for the purpose of over-le-zha-shche-go use pro-da-va-e-myh in mu -zee from the auction of church-kov-nyh ob-la-che-niy, takes on himself the obligation to buy up all pro-yes-va-e-myh ob-la-che -ny, for the purpose of ... their own persons, for something ... sku-pa-et about 50 sets of church -zh-et they are not only ... persons ... on-ho-dying in the area of ​​\u200b\u200bhis place of residence, but also ... living -yu-shchih in other cities So-yu-for ... "
De-lo would-lo in-sla-but on the 6th from-de-le-nie secret-ret-no-go from de la OGPU to Moscow, where in october 1927, yes, yes, but window-cha-tel-noe-key: oblique-ven-but ve-whether counter-re-vo-lu-qi-on-nuyu de-i-tel-ness and agi-ta-tion, covering its re-li-gi-oz-ny -my escape-de-ni-i-mi, and the same time-vs-scha-whether psi-ho-logia surroundings -le-nia, you-zy-vaya among the peasantry dis-will and embitterment-le-tion of the Soviet authorities ".
December 19, 1927 Special Combat Meeting at the Collegium of the OGPU at the go-in-ri-lo hiero-mo-na-ha Ni-ko-na by three go-dam for-key-che-niya in the concentration camp. On January 7, 1928, the OGPU raced in a row-di-elk from the right-to-right father of Ni-ko-na to the So-lo-vets-ki conc-la-ger; at this time, on-vi-ga-tion on So-lov-ki was already over, and he was left in the re-syl-n end-la-ge-re in Ke mi. The modern man-nick of the father of Ni-ko-na, who was in the same years in the Kem-pe-re-syl-n point on the Po-po-vom island, -mi-nal, how then did you-look at the camp and what kind of life would be there then. From the paradise of Op-ti-na, ton-tea-shih spirit-nyh pe-re-zhi-va-ny, if you remember the thread of the miraculous and bo-go-nose-no-go old -tsa Var-so-no-fiya, Father Nikon fell into the outer darkness, with the triumph of impudent sin. “Towers made of flimsy logs. Pya-ta-chok of the square, ob-not-sen-ny fence from co-lyu-whose pro-vo-lo-ki. On it, near-le pri-mi-tiv-no-go de-bar-ka-de-ra, long low ba-rak ... zone on ka-me-ni-stoma and bo -lo-ti-stom be-re-gu Be-lo-go sea ... A place of a hundred deserted, naked and su-ro-voe.
You-laden-of-the-klu-shek-klyuchen-nyh with bra-nyu and ru-ko-pride-stvo build in co-long-well and run go-nyat on the bare rocky we-juice. People from-be-va-yut, re-re-go-nya-yut from place to place, teach the ranks, search-ki-va-yut, p-ga-yut “on-tse- flax-we-mi from the towers of win-tov-ka-mi and ho-lo-sta-mi you-stra-la-mi. Pa-da-yu-shchih pod-ma-yut, raz-bi-vaya sa-po-ga-mi in the blood of the face ".
In the ba-ra-ke, everyone lies on the bo-ku and in-ver-you-va-yut-sya on the co-man-de; in the middle there is a narrow passageway and two-story solid floors under a low roof. According to the ver-ti-kal-noy stand-ke ve-re-ni-tsa-mi half-zoot clo-py, “like ants along the trunk in love-biv-she-go-sya de-re -va ", and in the yard there are frosts and snowstorms with pro-ni-zy-va-yu-shchim, on-pi-tan-nym moisture wind.
Father Nikon, as if he had been sent to a short term, part of someone had already gone to the pre-trial prison and re -syll-kah, was left on the Po-on-island, where it’s worth it for him to live sa-rai on the sea-be-re-gu. The white sea, the cries of gulls and the keys, the ru-gan of the guards and the moans of the mu-chi-my people. All the things of life-no-sa-mi with-battle when-y-wa-whether strive with a moth-fight to become even more do-ro-gi-mi and near-ki-mi hug-i-tiya Ot-cha.
May 23, 1930 - of a new investigation to three years of exile in the Northern Territory, and he was sent to exile in the Ar-Khan-Gel region.
During the time of locking the key in the la-ge-re, father Nikon for-bo-lel tu-ber-ku-le-zom, and upon arrival, this-pa in Ar-khan -gelsk doctor of the medical commission in-so-ve-that-val to him to pay special attention to the state of his e-go-ro-vya and ask-sit-sya in a place, more to him with-from-reply-stu-stu-ing. Father Nikon, in-co-ve-to-vav-shis with mo-na-hom Aga-pi-tom (Tau-be), said: “In the name of God, yes, co-ver-shit -sya. And he didn’t become a pre-principle-no-mother to ease his-e-th-lo-same. He was sent to the city of Pi-no-gu and poured-s-in-to-ho-dya-shchey a few kilo-meters from Pi-no- gi de jealous Vo-e-pa-la. Ho-zyay-ka-do-ma, the same-hundred-kaya-old-wife-schi-na, vi-de-la in the exiled mo-na-he everything is just yes-ro-go-go ra-bot-no-ka and mercilessly-but for-stav-la-la his ra-bo-tat. Tu-ber-ku-lez at the father’s Ni-ko-on str-mi-tel-but raz-vi-val-sya, and he felt himself getting worse and worse. The host, one-on-one, seemed to be that her tenant was at the same time and the state of his health was not so good ho, how he wants to say, and, despite his self-feeling, she continues to demand from him to use all the hard work.
Hiero-mo-nah Nikon described in a letter on-cha-lo his after-her illness: “The illness began out of the blue. Feeling myself healthy, I went to shovel snow about home and felt pain in the veins of my sore leg. All the same, I was a little more-ra-bo-tal and tired. Immediately for-bo-le-whether all the veins, on-chi-naya from the belly to the heels. I lo-lived a com-press, measured the temp-pe-ra-tu-ru - 40 °. Eye-for-moose - blood-in-from-if-I-nie. For the next three days, the-pe-ra-tu-ra would be almost normal. Suddenly, I felt pain in my chest, temp-pe-ra-tu-ra 40 °, someone-paradise would have been no more than a week. I lay in bed for a long time, two or three weeks. We-we-re-re-hundred-whether it’s bo-fly, blood-in-from-whether-I-nie races-so-sa-moose, but ra-on, opening-sha-I-sya immediately -but, passed only recently. There is no former breath, it is not so free.
Father Nikon got to the doctor in pain-no-tse six miles from the village. He, examining him, said: “It’s bad in the lungs, tu-ber-ku-lez.”
In a letter to mo-na-khin Am-vro-si, na-ho-div-shey-sya then in exile in the Ar-khan-gel region, Father Nikon pi-sal: “Expecting re-re-me-shche-ing is one of the difficult conditions of our life. Do you want me, like many others, to re-re-measure, but I still stayed for pain. But pain does not please me. Doctor-tor defined-de-lil that-ber-ku-lez lungs. Spiritually I am calm. For everything is God's will.
For now, I have everything I need, but the future is in the hands of God. Thank God for everything. I am glad that you have a good-ro-neck in-string-e. Yes, the Lord v-zum-la-et us and calls-wa-et to spa-se-niyu ... "
“In Pi-ne-ge, except for pai-ka, it’s hard to find a pro-duk-you pi-ta-nia, and who doesn’t something-but need-yes-yes-sya, go-lo-yes-no. There is no ba-za-ra, only pro-men for things ...
Those who can work, are sent to the forest and for other work. Who has a document about nera-bo-so-s-pos-but-sti, then not-sy-la-yut on ra-bo-tu, but ku-da-li-bo to the village. A little farther, they get-ra-yut-sya, but it would be-va-et that it’s not enough-le-ko to arrange-and-va-yut-sya.
Mail-ta ho-dit is right. Pa-ek, in-lu-cha-e-my without-ra-bot-us-mi, ko-nech-but, under-hundred-accurate: 300 gr. bread per day, 600 gr. millet for a month and 2 kg. fish in a month, co-whether to-hundred-accurate, winter-my half-liter-ra ke-ro-si-na.
The climate is like in Ar-khan-gel-sk, only the winds pierce-zi-tel-nye would-va-yut often. The people are rather un-vet-li-vy, ma-lo co-feels.
You almost won’t find vegetables for pro-men, but you’ll find car-to-fe-la. I don’t know where I live, and I can’t compare.
Bla-go-da-ryu Gos-po-yes, that do-se-le under-creeps-la-et internally and everything for life is necessary-ho-di-my-sy-la-et. Thank God for everything..."
In his later letter, Father Ni-kon wrote: there is and ra-du-et-sya for the mind-ra-yu-shchi in exile. And the thought came to me that we, ino-ki, ot-rek-shi-e-sya from the world, and now, ho-tya and involuntarily, we pass mi- ro-from-re-chen-nuyu life. So the Lord judged. Na-she de-lo - keep yourself in faith and bless yourself from all sin, and hand over everything else to God. Don’t be ashamed of being on the de-yu-schi-sya on the Lord-for-yes ... "
The owner of the quarter-tee-ry only after the next-not-the-go, the former-she-he had a hard-same-lo-go-stu-pa, on-to-net -nya-la, that the exiled hiero-mo-nah is not from-le-chi-mo sick, and then she began to drive him out of the house: “Go where you want, you ra -you can’t-you-can’t, and I don’t need a wife, healthy people come to me at the quarter-ti-ru, someone will work for me, thief, and you are sick. You’ll still die, what am I going to do with that fight then? ”
In La-za-re-vu sub-bo-tu, April 4, 1931, living in the neighboring village of Koz-lo-vo exiled op-tin-sky Monk Peter (Dra-chev) on-ve-steel from Ni-ko-na.
He saw that the sick father Nikon was lying on two shifted ta-bu-ret-kah, in a hat, in a wadded under-cassock and va- linen. In from-go-lo-vie there is a bag with all his things.
- What does it mean? - Monk Peter asked.
- And this means - you-le-tai where-yes you want, - Father Nikon answered and asked for the mo-nah to re-re-take him to his place .
He returned to the de-rev-nu Koz-lo-vo, hired a horse and re-carried Father Ni-ko-na. Surrounded by a woman, father Ni-kon feels himself a little better here, he willingly but for a long time be-se-to-shaft mo-na-hom Peter about Op-ti-noy and about that blessed time when the elder Var-so-no-fiy was alive. But the disease relentlessly took its toll, and Father Nikon became more and more weak and white. He often reminisced about spiritual children; in-mi-naya them, he blessed all the words, sometimes you-ra-zhaya out loud wish-to-see-give-sya with everyone, but then and add -lyal: but let it be the will of God ... and okan-chi-val: “others would be for-mu-che-we, not having accepted the liberation of God- de-nia, in order to get a better neck resurrection ”().
The spiritual daughter of the father of Ni-ko-na so for-pi-sa-la about his illness and the next days of his life: “On Saturday, June 14, there was inviting doctor to soothe pain. The doctor, pay attention-ma-tel-but you-listened to ba-tyush-ku and “in consolation” said the hall: no, weakness is temporary, everything will pass. And the doctor bluntly told me: ha-re, and everything is already over, he lives only because he has a healthy heart.
The words of the doc-to-ra, said by the ba-tyush-ke, in-vi-di-mo-mu, calm down and comfort him, because after this-go, he began to think, yes, mother-to-sit about-yes-che for-yav-le-niya about re-re-vo-de him in more blah-go-pri-yat- nuyu in kli-ma-ti-che-skom from-no-she-nii place.
Time passed, and ba-tyush-ka was still weak-white, but, despite this, when he felt himself better, own-but-manual-but pi -sal, ho-tya and with difficulty, brief notes to some-eye of their spiritual children, some-eye pi-sal in a few words on their letters, some kind of wild-eye-shaft for-pis-ki and own-but-manual-but under-pi-sy-val. June 20, pro-strength the sheet of boo-ma-gi and wanted to pi-sat something, but weakness does not pose-whether-la a lot of pi-sat, pi-sal only two lines: “What a beauty in spiritual books” .
On July 4, Father Ni-kon is already so-vert-shen-but donkey-white. On July 8 at 12 o’clock in the afternoon, his par-cha-styl ar-khi-mand-rit Ni-ki-ta (Ku-roch-kin) and pro-chi-tal ka-non on the is-mood of the soul-shi. Hiero-mo-nah Ni-kon (Be-la-ev) died in the evening on July 8, 1931 and was in gre-ben on the de-re-Viennese treasure-bi- still in the unknown now mo-gi-le.

Igu-men Da-mas-kin (Or-lovsky)
“Life but-in-mu-che-ni-kov and is-po-ved-ni-kov of the Russian XX century. June".
Tver. 2008. S. 463-501

Notes
Pre-dob-ny Var-so-no-fiy Optin-sky (in the world Pa-vel Iva-no-vich Pli-khan-kov); pa-myat 1/14 ap-re-la.
Lav-ren-tiy Iva-no-vich and his su-pr-ga Maria Ste-pa-nov-na died in 1902, Mit-ro-fan Ni-ko-la-e -vich - in 1903 // AOP. Fund no-vo-mu-che-ni-kov and is-po-ved-ni-kov.
Pre-excellent Ana-to-liy Optin-sky, Elder (in the world Alek-say Mo-i-se-e-vich Zer-tsa-lov), hieros-chi-mo -nah; pa-min 25 Jan-va-rya / 7 Feb-ra-la.
Wed
I mean the elder Ana-to-liy (Zer-tsa-lov).
Pre-excellent Var-na-va Geth-si-mansky (in the world Va-si-liy Ilyich Mer-ku-lov), hieros-hi-mo-nah, places-but-honor -my saint of the Moscow diocese; pa-myat 17 feb-ra-la / 2 march-ta.
At that time, the Bishop of Kaluzhsky.
Pre-on-dob-no-mu-che-nick Isa-a-ki Op-tin-sky (in the world Ivan Ni-ko-la-e-vich Bo-b-ra-kov); pa-myat 26 de-kab-rya / 8 jan-va-rya.
Reverend Ana-to-liy Optin-sky, Younger (in the world Alexander Alek-se-e-vich Po-ta-pov); pa-myat July 30/Aug-12-hundred.
Pre-better Nek-ta-riy Optin-sky (in the world Ni-ko-lai Ti-ho-nov), hieros-hi-mo-nah; pa-myat 29 apr-re-la / 12 may.
Pre-po-dob-no-mu-che-nick Se-ra-fim Op-tin-sky (in the world Stefan Gri-gor-e-vich Gu-schin); pa-myat 10/23 Nov-Nov-rya.
Like a doctor.
Holy-no-mu-che-nick Peter (Pav-lush-kov); pa-myat 10/23 Nov-Nov-rya.
Sacred-but-is-by-ved-nick Peter (Chel-tsov); pa-myat 30 august/12 september-rya.
Holy-no-mu-che-nick John (Rech-kin); pa-myat 20 october/2 november.
Osve-do-mi-tel Mai-sky - the former op-tin-sky listener Ti-khon Plet-nev, step-drank in Op-ti-nu-nu-stup in 1912 ; for some time he lived together with the cell of the elder Nek-ta-riy Petr Shvy-re-vym; under the Soviet authorities, he began to serve as an osve-do-mi-te-lem, yes, in the OGPU, information about the op-tin-bra-tia and co-pri-ka-sav -shih-sya with her mi-rya-nah; On May 28, 1927, at the request of the OGPU, he was restored to civil rights [GAKO. F. R-26, op. 1, d. 825, l. 439 v.]; in the autumn of 1937, he was are-sto-van together with others mo-na-ha-mi; On December 5, 1937, all are-hundred-van-nye mo-na-hi would be race-stre-lya-na, but in the listener Ti-hon re-re-ve-den to the Smolensk prison by a ka-mer-nym illuminating-do-mi-te-lem; a year later, on January 5, 1939, the ru-ko-vod-stvo of the NKVD in the Smolensk region made a decision about his release of God -nii // UFSB of Russia in the Kaluzhskaya region. D. P-12918, l. 191.
They mean the Sha-Mor-Din-sky mo-na-hi-ni, called so hiero-mo-na-hom Gu-ri-em by the name of Ser-gay Pav -lo-vi-cha Per-lo-va (1836-1910) - from the West-no-go cha-e-tor-gov-tsa, blah-go-your-ri-te-la and build-and- te-la Sha-mor-din-sko-go mo-na-sta-rya.
Pre-on-dob-but-is-on-ved-nick Aga-pit Op-tin-sky (in the mi-ru Mi-ha-il Mi-hai-lo-vich Tau-be); pa-myat 5/18 July.

Diary-nick listen to Ni-ko-lai Be-la-e-va (pre-on-add-no-go op-tin-sko-go old Ni-ko-on). M., 2004. S. 429.
There.
Subsequently, all of them, except Father Ni-ko-na, during the go-not-ny to the Church in the 1930s, in the same way - one way or another, that the heart didn’t blow up, did it work, and in some way during the time of sorrow and go-no-ny for the word from-pa- whether from God, others - in a way that se-me-na, in-se-yan-nye ro-di-te-la-mi and Tser-ko-view, would it be for -deep-she-we-ter-ni-i-mi-tey-sky-pe-che-ny and sweets, third - like Alek-this, in-ra-bo-til-sya-stra- stu vi-no-pi-tia and ended his life by suicide. In-is-ti-well, the man himself you-bi-ra-et your do-ro-gu. And the light of the Divine, if you yourself have fenced off from it, in the way of the world and its evil, will not be able to penetrate in you strongly.
His mother, Ve-ra Lav-ren-tiev-na, died in 1926, and father Nikon from-ne-wal her. “The coffin,” Ivan Mit-ro-fa-no-vich later recalled, “you-but-si-wh-you-re ... brother: Vla-di-world , me, Mi-ro-fan and Aleksey. After the gre-be-ning, I almost immediately went to the su-deb-noe for-se-da-nie (at that time I was a national judge) and - I didn’t manage to speak with my brother. Yes, at that time I didn’t really want it. I didn’t see my brother anymore and didn’t re-pi-sy-val-sya with him. Yes, he did not really know where he was and what was happening to him. How can it not be a heavy burden on my soul ... ” // AOP. Fund no-vo-mu-che-ni-kov and is-po-ved-ni-kov.
Do not re-pi-you-va-whether they and their wife are in faith and their daughter, and do not in-mi-na-ma-ma about God. There were no icons in the house, and spiritual books, too. Going to see Father Ni-ko-nu in 1931, a woman-schi-na went to Ivan Mit-ro-fa-no-vi-chu to ask if he wanted to to help his brother, but Ivan then was already so spiritually blind that he met her coldly, with a stone heart, giving in help is only a few rubles. A chance meeting with a man dressed in a mo-on-she-che-lo-ve-com, familiar from Op-ty-noy, in the courtyard of the house on the head zah so-se-day brought-ve-la Iva-na Mit-ro-fa-no-vi-cha in horror, about-on-ru-alive all of his then-gdash-nee-lo-soul-shie.
But everything returns to its own circle. No matter how a man-lo-age is neither for-go-ra-zhi-val-sya and nor from-ka-zy-val-sya from God, no matter how for-ti-ral and not for-tap-you -a shaft for-ve-di-God, pro-pi-san-nye in his heart, they pro-sto-pa-li with a fiery flame and burned, as if then the unquenchable fire of the Ge-en-sky is already on-chi-nal to embrace the soul-shu. When Iva-nu Mit-ro-fa-no-vi-chu pe-re-wa-li-lo for six-de-syat, he again returned to God, but how grief -ko and mu-chi-tel-but would-lo realize that so-rock years have passed for nothing, would it be half-not-us-key-chi-tel-but sin and passion. And how to plead with God for forgiveness for a life that has offended God for so long? Bu-duchi is already old-ri-com, he has risen from-no-she-niya with the spirit-children of father Ni-ko-na. He wrote to them: “... My terrible failure, someone was in my life, it’s terrible, but it hurts me. I myself still don’t know a lot about what would have been at that time this captivity of the va-vi-lon-go-go ... wow me! It’s true, I’m really, hot, and honestly, but I brought it in a way. I didn’t feel that I received forgiveness, but that’s not all ... after all, every sin, every transgression, long vla-maiden-neck heart and mind, it’s all the more terrible that it leaves a mark on itself, such passions that they seem to be a heavy burden from otya-go-te-sha on me. .. Now, somehow, especially, but I mourn that I have moved away from those people, those great-wit-kids, who would I ever - something sa-we-mi do-ro-gi-mi in my life. I am talking about my brother, father Nikon, and about father Kiril-le Zlen-ko. Before, there weren’t any of them in my life. And yet, I completely broke away from them. It's scary to me, but mu-cha-et! Everything that is connected with their pa-my-tyu, now it has become so dear to me! .. ” // AOP. Fund no-vo-mu-che-ni-kov and is-po-ved-ni-kov.
“... My life is so ugly-to-va-las that I can’t-gu yes often re-pe-pi-sy-va-sya with near-ki-mi my heart-e -mu. But the soul then, like a bird in a cage, is torn to the air-du-hu of the spirit-hov-no-mu, to the be-se-ladies of the heart-deep in the State -de...” // AOP. Fund no-vo-mu-che-ni-kov and is-po-ved-ni-kov.
“... for a long time I wandered in the country yes-le-che, ugly-wih-sya, uranikh-sya ... And how hard it is not unclean ulcers! It’s hard, but from myself, it’s hard, but it’s also hard from that ob-st-nov-ki, in some swarm you come to live. On the con-ver-those, I put the address (to someone and ask me to pi-sat to me) of one of God's old-ri-tsy, and not my home-machine ny, since the letters that come in my name, if they just don’t go straight into my hands, then, in general, to me -nya not up to-ho-dyat. In this way, my home-machine wants to protect me from communion with ve-ru-u-schi-mi. Only when there is no one before, I am free. But how? It is impossible to put icons on the floor (not to mention lam-pa-de!); I keep spiritual books not at home, but with a friend, because I'm afraid of their uni-what-the-same-nia (which already happened) ...
Meanwhile, I really want to live as it should, and in particular, to restore that, op-tin-sky, that I was so crazy-but lost !..” // AOP. Fund no-vo-mu-che-ni-kov and is-po-ved-ni-kov.
“... My N.N. [su-pr-ga Iva-na Mit-ro-fa-no-vi-cha Na-dezh-da Ni-ko-la-ev-na], to my sorrow, more and more from- walks from God under the influence of reading and TV-vi-zo-ra ... ” // AOP. Fund no-vo-mu-che-ni-kov and is-po-ved-ni-kov.
“... And every day brings new pains, new sins, burdens increase-li-chi-va-et-sya, and time -beautiful. It’s scary and in a mother’s way, how much dra-go-price-but-go time-no-lip-le-but for eternity, how much time for this time -re-no-elk of passions and how little time is left for-ka-i-niya! .. ” // AOP. Fund no-vo-mu-che-ni-kov and is-po-ved-ni-kov.
“... My wife, someone better than everyone else knows my shortcomings, often scolds me. Sometimes for deeds, and even so - from-to-dit on me all their hardships both at work and at home. It would-va-et this and new-ter-pezh. But how, once, I think seriously, I see that only she alone gives me the debt at this time (almost every day )..." // AOP. Fund no-vo-mu-che-ni-kov and is-po-ved-ni-kov.
At the end of the end, on Iva-na Mit-ro-fa-no-vi-cha, giving him in the last years a lot of re-re-zhi -va-ny, died-la. But her death brought even more bitter suffering, because in the absence of a deity of his wife, he was also vi-no-vat. Darkened ma-lo-du-shi-em and gloomy dark po-chi-noy passions, after all, he didn’t do anything for pro-bougie -de-niya in her soul ve-ry. He wrote to the spiritual children of Father Ni-ko-na: “... I lived with my wife for almost five-de-syat three years. She was a person too direct and somehow often rude, but she was always honest and sincerely. She-du-ri-whether go-lo-vu without-bo-zhi-eat ... Every day I am more and more convinced that Na-dya is ve-ro -va-la with my heart all the time, and more and more I feel my fault in front of her, that I couldn’t blow out the cor-ve- ry in flames. But he burned in her in her youth! Now this is my hundred-yan-noe bitter, heavy and mournful, and in-ka-yan-noe (because of the post-yes!) feeling ... " / / AOP. Fund no-vo-mu-che-ni-kov and is-po-ved-ni-kov.
The return of Iva-na Mit-ro-fa-no-vi-cha to the Church was also served by Father Ra-fa-il (Shei-chen-ko), someone in 1957, he wrote to him: “Your wish to know about many things in common, dear to our hearts, wakes my love to you -beg to ask you, please, under the roof of my lack of worth at any time, where we word to mouth remember the past and you - We chew our thoughts. I will be very glad to include you in my arms as a co-brother about Christ and a brother, the closest of all the op-tins other-kov, before-ro-go-go and not-bven-no-go ba-tyush-ki from-tsa Ni-ko-na ... Yes, yes-ru-et, and the Lord, for us, the yan-noe heart of Zak-hey we-ta-rya, re-turning, like the gospel of the prodigal son, in the arms of Ot-cha and mercy of forgiveness” // AOP. Fund no-vo-mu-che-ni-kov and is-po-ved-ni-kov.
Ivan Mit-ro-fa-no-vich Be-la-ev died in 1969. Not long before his death, he was seriously hurt, and his daughter Ta-i-siya, because of the torment of caring for her father during his time -climb, put him in the hospital, where he died three days later in a solid pa-me-ty, making the sign of the cross nie. His from-pe-wa-whether in the temple, and then, in co-response with his life-n-n-us-mi races , the bodies were burned in cre-ma-to-rii, and ur-well with pra-hom in lo-zhi-li in mo-gi-lu ro-di-te-lei in the Don mo- on-st-re.
Diary-nick listen to Ni-ko-lai Be-la-e-va (pre-on-add-no-go op-tin-sko-go old Ni-ko-on). M., 2004. S. 73.
There. pp. 83-84.
Hiero-mo-nah Ni-kon (Be-la-ev). Diary-nickname in the wake of no-duh-hov-no-ka Op-ty-noy desert. SPb., 1994. S. 70.
Diary-nick listen to Ni-ko-lai Be-la-e-va (pre-on-add-no-go op-tin-sko-go old Ni-ko-on). M., 2004. S. 221.
There. S. 268.
Hiero-mo-nah Ni-kon (Be-la-ev). Diary-nickname in the wake of no-duh-hov-no-ka Op-ty-noy desert. SPb., 1994. S. 300.

Canons and Akathists

Akathist to the Monk Confessor Nikon of Optina

Designed for intimate reading

Under consideration by the Akathist Commission under the Publishing Council of the Russian Orthodox Church

Kondak 1

The chosen confessor of Optina, the grace of the elder's heir, a spiritual warrior and a fair mentor of monks. Commendable bring you singing. But you, as if having great boldness towards Christ, pray for us, calling you with love:

Ikos 1

From your infancy, having comprehended the mystery of the Resurrection, when I died, father wise, with the prayers of your mother, you returned to life. For this reason, being surprised by such a miracle, we call you in a grand manner:

Rejoice, admiring the prayers of the mother from the mouth of hell; Rejoice, knowing the joy of the resurrection even in infancy.

Rejoice, for with your piety you have blunted the sting of death; Rejoice, proclaiming with your miracles about the eternal life.

Rejoice, thou who didst escape the bitterest death twice; Rejoice, for now you partake of the sweetness of paradise especially.

Rejoice, trumpet of resurrection; Rejoice, sweet-sounding organ of immortality.

Rejoice, confessor of Christ, Nikon the God-wise.

Kondak 2

Thou hast left the world, O God-wise Father, and dwelling in the Optina Skete, inflamed for Christ with love, like a desert-loving turtledove as a living sacrifice, thou hast sacrificed to herself, crying out with a verbal service: Alleluia.

Ikos 2

Under the krill of the God-wise Barsanuphius, you flowed in, as if you were brought up with a milk of verbal senile nourishment from him, you reached spiritual age as a husband, the same we praise your love of God by saying:

Rejoice, like an eagle, seek the spiritual spring; Rejoice, escape from the winter of worldly passions.

Rejoice, warmed by the rays of the Righteous Sun; Rejoice, you who wished to comprehend the mental stars.

Rejoice, flowing under the wings of wisdom of the senile; Rejoice, having been crowned with that wisdom, in the mountain east.

Rejoice, uncomplicated life found in Skete; Rejoice, lusts of youthful escapes.

Rejoice, confessor of Christ, Nikon the God-wise.

Kondak 3

Found a storehouse of wisdom in Skete, reverend father, the writer was a great old man. In writing, for his sweetness was drawn by grace-filled words, quenching your spiritual thirst, thankfully crying out to God: Alleluia.

Ikos 3

The God-wise elder Barsanuphius, who foresaw God-reasoning kindness to your soul, is chosen as your companion, as if the successor of the elder’s grace will appear. For this reason we sing praises to you:

Rejoice, successor of the gifts of sonship; Rejoice, for the fatherland of love is filial love.

Rejoice, companion of the wise, wise old man; Rejoice, immaculate lamb of the herd of Barsanoth.

Rejoice, ram, graze on the pasture of the teachings; Rejoice, Elena, thirsty for the water of repose.

Rejoice, obedient diligent senile volitions; Rejoice, jealous angel of right will.

Rejoice, confessor of Christ, Nikon the God-wise.

Kondak 4

Like rain on the thirsty earth, so bring down on thee senile nourishment, the same the earth of your heart will bring forth the flowers of beautiful piety, and bring incense of thanksgiving to Christ, singing prayerfully to Him: Alleluia.

Ikos 4

Inspired by obedience, reverend, the flesh withered thou, and in spirit, like a crepe in the desert vale, thou didst flourish. Thou art adorned with chastity and purity, O blessed one. For this sake of singing, I weave a crown for you:

Rejoice, fragrant krine of the virtues of chastity; Rejoice, fragrant thorn of monastic ranks.

Rejoice, bright candle of preaching; Rejoice, multi-woven crown of divinity.

Rejoice, rose of the apostolic tradition; Rejoice, cluster of the Lord's love.

Rejoice, as virgin faces are adorned by you; rejoice, for by you the monastic orders are affirmed.

Rejoice, confessor of Christ, Nikon the God-wise.

Kondak 5

The divinely luminous confessional crown to you, Father Nikon, foretold the God-wise elder Barsanuphius, who is overlaid with bonds and suffering death like an honest stone. But you, marveling at his majestic beauty, cried out to Christ crowning you: Alleluia.

Ikos 5

Your heart was filled with sorrow, Father Nikon, when your elder was expelled from the monastery by the envy of the devil. Obache was orphaned only in face, and not in heart, as if by a union of love for an old man he was tied. For this sake, praising your filial love, we cry out to you:

Rejoice, most famous obedience to the zealot; Rejoice, diligent cutter of your own will.

Rejoice, unshakable executor of the will of the old man; Rejoice, revealing flaming love to him.

Rejoice, patrilineal union of love, showing God imitatingly; Rejoice, loving successor, appearing to the senile grace.

Rejoice, as if not persecution, below death separate you from the love of your elder; Rejoice, for after death you are settling with him in the villages of Paradise.

Rejoice, confessor of Christ, Nikon the God-wise.

Kondak 6

As if in the sweetness of paradise in the garden of Optinstem, you lived, Father Nikon, enjoying the fruits of senile nourishment. Moreover, he prepared himself with skill for the feat of confession, singing to God the deliverer of all: Alleluia.

Ikos 6

As if the cedar of Lebanon grew up in the monastery of Optinstey, it was not shaken by the storm of godlessness, by prayer you touched the heavens, and humility, like a root, deepened you into souls. For this sake, in the canopy of your teachings, resting, we call you praiseworthy:

Rejoice, unfading branch of the Optina eldership; Rejoice, flower-bearing vaie pre-Easter passion.

Rejoice, fruit of the sweetest senile repentance; Rejoice, fragrant krine of the new confession.

Rejoice, for thou hast been a thorn-bearing thorn for godless tormentors; Rejoice, for thou hast been the hungry rod of honey for the truth.

Rejoice, as the pride of godlessness is humbled by you; rejoice, as the Orthodox faith is exalted by you.

Rejoice, confessor of Christ, Nikon the God-wise.

Kondak 7

Having made the last bloodless sacrifice in the Kazanstey church, Father Nikon, when from the godless seclusion all the temples were, and prepared for yourself to be an animated sacrifice, to Christ who sacrificed us for the sake of crying out: Alleluia.

Ikos 7

Throwing you torment into a gloomy dungeon, as if hoping to shake the fortress of your soul, you, like adamant, remained unshakable, singing psalms gratefully, the same prison prison as the space was imputed to you. For the sake of the magnanimity of your soul, marveling, praiseworthy, we call you:

Rejoice, thou who didst sane the bonds of the dungeon into beads; Rejoice, having learned the praise of Pavlov for yourself.

Rejoice, faithful guardian of apostolic traditions; Rejoice, O all-bearing evangelist of Christ.

Rejoice, dying all the days according to the verb of Paul; Rejoice, God Alive in yourself acquiring.

Rejoice, for a good warrior of Christ has suffered mischievously; Rejoice, for you have labored lawfully as a confessional feat.

Rejoice, confessor of Christ, Nikon the God-wise.

Kondak 8

You came out of the dungeon as if from a bridal chamber, wear the fine linen of righteousness, you are tied with a crown of fidelity from Christ, Nikona is good, and you are adorned with the suffering of confession, singing to God: Alleluia.

Ikos 8

Persecution will happen to you, like a stormy spirit, having been expelled from the monastery by mournful circumstances, in the bodily lodia you easily passed the storm of godlessness and reached the blessed haven of Christ for the sake of the persecuted. For this sake, like a quiet wave, this praise comes to you:

Rejoice, noble steward of the church; Rejoice, God-inspired sail of quiet prayers.

Rejoice, having saved the sheep of Christ from the drowning of sin; Rejoice, delivering your flock from church schism.

Rejoice, for thou hast silenced the trumpets of godlessness with psalmody; rejoice, for you have reached the haven of dispassion.

Rejoice, for your procession was imperishable in the sea of ​​life; Rejoice, for you have turned the tears of the afflicted into weeping for God.

Rejoice, confessor of Christ, Nikon the God-wise.

Kondak 9

The word of God, according to the apostolic verb, does not fit in the mouth, but both are divinely communicated to all ends of the universe. This word will come true on you, Father Nikon, as if your God-red confession rushed across the breadth of the Russian land, in it you sang Christ, calling: Alleluia.

Ikos 9

Thou hast reached the northern countries, Father God-bearer, and aggravated the feat of wandering on the Archangel land, showing the life of an equal-angelic, long-suffering father. For this reason hear this praise:

Rejoice, for you have endured many sorrows with an undisturbed spirit; rejoice, for thou hast taken reproach for the sake of the Lord Jesus.

Rejoice, wandering on the earth, having found the sky open; Rejoice, consecrated earth, entered the tomb without a trace.

Rejoice, for thou hast received glory equal to the angels; Rejoice, for thou hast shamed the state of godlessness.

Rejoice, life on earth is strangely dead; Rejoice, you have begun a new life in heaven.

Rejoice, confessor of Christ, Nikon the God-wise.

Kondak 10

As if with divine utensils, adorn the Russian Church with your confession, and enlighten the monastic rank with luminosity with your piety. For this sake, as a priest, we see you, Father Nikon, with God-reason on the firmament of the church shine, and from the soul we sing to Christ who glorified you: Alleluia.

Ikos 10

With the pastoral flute of your confession, you have blocked the mouth of godlessness and the sheep of the scattered flock of Christ in the pasture of piety raised you. Meanwhile, in the shelter of your pastoral resorting intercession, from the heart we cry out to you with tenderness:

Rejoice, faithful destroyer of the church schism; Rejoice, God-wise giver of spiritual unity.

Rejoice, like a good shepherd, for the sheep of the verbal spring, laying down your soul; Rejoice, for this immaculate lamb, with the sword of virginity, has slain the sweetness of fornication.

Rejoice, for thou hast consoled the embittered people with senile nourishment; Rejoice, for thou hast proclaimed the light in spiritual darkness with God-wise advice.

Rejoice, strong tower of Orthodox dogma; Rejoice, trumpet of pious morals.

Rejoice, confessor of Christ, Nikon the God-wise.

Kondak 11

The fragrance of Christ was your life, Father Nikon, in the country of Russia, emitting the aromas of your God-wise sayings, and knowing the stink of death your confession, even the vegetation of godless unbelief withered you. For this sake, you acquired an unceasing song to God, singing to Him: Alleluia.

Ikos 11

Thou didst acquire the heart like a tablet of the divine writing, Father Nikone, the mind is like a clear sky, depicting the beauty of monasticism with a chisel of obedience and proclaiming the Glory of God with your confession. For this, for the sake of Optina Hermitage, thou art praise and affirmation, in it hear the hymns brought to you:

Rejoice, shining stars of Russian confessors; Rejoice, meek comforter of the monastics.

Rejoice, son of senile blessings; Rejoice, teacher of God-wise sayings.

Rejoice, inescapable treasure of Optina legends; Rejoice, tablet written by the God-wise fathers.

Rejoice, for you give joy to those in the prisons of existence; Rejoice, for you are a fellow persecuted for the sake of the Lord Jesus.

Rejoice, confessor of Christ, Nikon the God-wise.

Kondak 12

Having completed the lenten course, you adorned your monastic life with confession, the good-victorious Nikon, and with the ladder of virtues the heavenly gaining sunrise, you ended your suffering procession, presenting to God with much boldness, singing a glorious song: Alleluia.

Ikos 12

Like a good-voiced cymbal, your life appears, rattling red with virtues, and like a god-voiced trumpet, your confession, good-victorious Nikon, is known. But we, as if we have nothing to do, we only ringing copper, and as if the air is beating, we are both hoping for your help, we call you with love:

Rejoice, sonorous tympanum of Orthodoxy; Rejoice, silent and sweet lips of the Church.

Rejoice, citharo of senile teachings; Rejoice, meekness of the song to monastic ears.

Rejoice, as the son of thunders, you proclaimed the gospel; Rejoice, for a voice crying in the wilderness has preached repentance to us.

Rejoice, for by you we are defeating the opposite half-cleansings; rejoice, as we rejoice in you to the new martyr army.

Rejoice, confessor of Christ, Nikon the God-wise.

Kondak 13

O Nikon, blessed, having ended the path to the earth well and kept the faith, and directed the course of your red legs to the heavenly procession. Correct our paths to the doing of the Divine commandments, let us pass by the nets of the devil, but about everything that has changed, we humbly sing to God: Alleluia.

Prayer to the Monk Nikon the Confessor

Oh, holy Nikon, our reverend father, the elders of Optina, the bright crown and the fragrant color of the New Martyrs of Russia! You first cleansed your soul with fasting labors, you shamed the demonic militia, by obedience, like a fleeting ladder to the heights of virtues, you reached the faith and the blessed confessor appeared to you. In the time of persecution of the godless, thou hast masculinely put on patience, and like a good shepherd and like a true son of the elders of Optina, the suffering people received and consoled them. For this sake, you endured many sorrows from the God-fighting ones and you were condemned to exile, but then you didn’t leave your flock in spirit, but your sheep saved the pastoral flute of your prayers, now and now, do not depart from your children with your spirit, but always stay with us, but strengthen you, we will truly preserve the faith and fulfill the precepts of the Optina elders.

Venerable Hieromonk Nikon (Belyaev) Confessor

The Monk Nikon the Confessor, Elder Optinsky (Nikolai Mitrofanovich Belyaev) was born on September 26 / October 9, 1888 in Moscow, on Donskaya Street. There, in the Church of the Deposition of the Robe, he was baptized. One day, little Kolya, being seriously ill, was dying, and the doctors no longer hoped to save him; the boy’s body began to grow cold, and the mirror brought to his lips mercilessly testified to the irreparable ... And only the mother continued to tearfully pray, rubbing the little body, not retreating from St. Nicholas, prayerfully asking him to return the boy to life. And the Lord, through the prayers of his mother and His holy saint, brought him back to life. But to life is not easy - to serve God.

The Belyaev family was pious and moderately religious, however, this religiosity was very shallow, as evidenced by the later falling away from the faith and from the Church of almost all (except the mother) members of the family.

In the senior classes of the gymnasium, Nikolai began to show a sincere interest in matters of faith and, together with his brother Ivan, regularly attended church services, served at the altar, and sang on the kliros. But over time, he left the kliros, as he noticed that obedience to kliros hinders and distracts from prayer.

At the end of the gymnasium, Nikolai was in some confusion, because he had absolutely no idea where to continue his studies: apart from the Lord, he was not interested in anything, his heart did not lie in any other sciences, except for the science of saving his soul. Therefore, he entered Moscow University with complete indifference, in company with his younger brother Sergei, however, he - to the chemical, and Nikolai - to the Faculty of Physics and Mathematics. He studied for only one year, if you can call studying at the university almost daily going to the Divine Liturgy.

Nicholas and his younger brother Ivan entered the monastery in a somewhat unusual manner. While Ivan was eager to go there, greatly burdened by being in the world (at the age of 17), not wanting to even think about family life, attracted to the monastery by youthful maximalism, Nikolai took this step more calmly, as if not of his own will, but led by the Lord, easily following His holy will. He even seemingly did not take part in this choice, leaving it to the Lord. It should be noted that the monastery itself was not chosen arbitrarily, but fell by lot: the brothers cut into strips a list of Russian monasteries torn from the directory, and, after praying, pulled out Optina, the existence of which until that time they knew nothing. Then Vladyka Trifon (Turkestanov), who had once labored in this holy monastery, blessed them to try to live in the Optina Monastery.

When Nicholas had already been accepted into the skete, his conversation with the elder Barsanuphius was as follows: "... Batiushka began to talk about accepting us. Ivanushka was just waiting for this. And what about me?

How are you, Nikolai Mitrofanovich?

I don’t know, father, how you will say whether it makes sense for me to enter the skete or wait until the time is right, because you said before that the time would come.

Of course have. Do it.

Fine".

This apparent indifference to his fate actually shows the obedience that by that time young Nikolai Belyaev already had towards the Lord and the elder.

Nikolai entered the Optina Skete at the age of 19, in December 1907, and immediately gave himself over to complete obedience to the Monk Barsanuphius. And a year later (!), January 30, 1909, the elder for the first time called him, a 20-year-old boy, his companion!

In the relationship between the novice Nicholas and the Monk Barsanuphius, we see an example of a true, ideal relationship between an elder and a disciple. Looking at the life path of the Monk Nikon, at his firm faith and constant complacent gratitude to God in all trials, one involuntarily recalls the ancient patericons telling about the great ascetics of the distant past, and one wants to say in the words of the Egyptian elder, the Monk Pimen, mentor of the Monk John Kolov: "Come and See, this is the fruit of obedience!"

But for only four years and four months, the novice Nikolai had the opportunity to learn from the experience of his mentor, and then, after the latter was transferred as rector to the Staro-Golutvin Monastery, he had to be content with only written and prayerful communication. And a year later, the old man was gone.

“I pray the Lord to put you on my feet, so that your legs, still childish, will be strengthened ... I ask God for one thing, that you will stand on your feet, become stronger ...” - St. Barsanuphius often said to his disciple. The Lord let go of the young ascetic for a little over five years to develop and strengthen in the spirit, who lost his mentor when he was 24 years old. He lost a mentor on earth, but acquired an even more daring prayer book in heaven. “I will already be lying in the damp ground,” the elder Barsanuphius said to his disciple, “and my child will come to my grave and say to me: “Dear father Barsanuphius! Help me, pray for me, it's very hard for me!". So, my baby, so ... "

In 1910 Nikolai became a novice cassock.

In 1913, the Reverend Elder Barsanuphius of Optina died. If we recall that close spiritual love and affection between the elder and his disciple, recall how the novice’s soul yearned when his elder fell ill for a short time or was absent from the monastery for two weeks, then was the teacher’s departure to another world not grief? What about his burial? In those days, monk Nicholas, bedridden, lay in the infirmary, not even being able to say goodbye to his elder, shedding tears over his orphanhood and listening to the sad funeral ringing of the Optina bells, announcing what was happening outside the walls of the hospital ward. Only a month later, Father Nikolai was able to come to the grave of his beloved father...

In the diary of the novice Nikolai, there are entries that talk about how hard it was for him to leave his beloved skete even for the shortest time, when, for example, he had to go to the monastery and back out of obedience. He did not like the monastery because of the crowds, and the monastic services - because of the excessive solemnity and musical singing, which distracted from prayer ... And soon after the death of the Monk Barsanuphius, Father Nicholas was transferred from the skete to obedience (and residence) to the monastery. What was it like for him to part with the "dear skete," as Father Nikolai affectionately called his "earthly paradise"?

On May 24, 1915, monk Nikolai was tonsured into a mantle with the name Nikon, and on November 3, 1917, he was ordained to the rank of hieromonk. He was first arrested in 1919; here is his letter to his mother from this first conclusion:

"Christ is among us! I wish you peace and joy, dear mother, and I send you monastic greetings. Now I am a prisoner, and I want to say a prisoner in Christ, for although I am a sinner, in this case I am completely innocent, as it seems to me. I am sitting in prison without any guilt being shown to me and, apparently, only because I am a monk, that I worked for the monastery. May the will of God be good and perfect! On September 17, having prayed at the liturgy and served after it a moleben for your health and my other relatives, I returned to my cell, was arrested and sent to the city of Kozelsk to prison, where I am. the same prisoners in Christ, and therefore the environment in which I found myself does not weigh me down. I even feel complacent. But always expecting death, I decided on the day of my birth to turn to you, my dear mother, with my, perhaps, the last word and hello God bless you! As a priest, I invoke God's blessing on you and pray to the Lord that He reward you with His eternal mercies and eternal bliss for all the good that I received from you. May your parental blessing rest on me, which I earnestly ask from you. I remember you here in prison, I offer God my prayer for you, although it is weak due to my weakness. And I commit myself, and our dear monastery, and you, and everyone, and everything to the Lord my God, the Creator and Provider, for He cares for everyone and everything and does what is necessary and useful to us. I earnestly ask your holy prayers for me, a sinner, for the salvation of my sinful soul: the salvation of the soul is the goal of earthly life. And what do I need more? If only I could achieve this longed-for goal! Therefore, I ask for prayers for my salvation. I firmly believe that in the hands of God, and calm. Tea of ​​the life of the next century. Amen.

I ask you to convey God's blessing from me to my godmother (I ask her holy prayers and blessings), sister, brothers and all other relatives and friends: I always prayed for all of them, may the Lord bless and save them. I ask forgiveness from everyone, and especially from you, for I am aware of my mistakes.

Sorry. The Lord be with you all. Sinful hieromonk Nikon. September 26 / October 9, 1919 Kozelsk prison.

It fell to the lot of the Monk Nikon to endure the closure of the Optina Skete and the monastery itself, the gradual expulsion of all the brethren from there, two arrests and, finally, exile to the far North (3 years and 5 months, and together with prison sentences - 4 years and 4 months). He shared the fate of the country, the fate of his people, dearly loved by him, the true son of the Orthodox Church.

On Palm Sunday, 1923, Saint Nikon was again arrested along with some other Optina fathers. But this time, they were all released soon after.

In the same year, 1923, Optina was closed, and the brethren were disbanded (including those arrested and deported). The monastery continued to exist under the guise of an agricultural artel, some of the elderly monks managed to stay, and the rest were forced to leave the monastery. For another year, divine services continued in the Kazan Cathedral, in which the Monk Hieromonk Nikon, the last confessor of Optina Hermitage, was appointed to serve and minister to those who came. He also took on the feat of eldership for obedience, as was customary in Optina. Archimandrite Isaac II, the last rector of the monastery, forced to leave it, said: "Father Nikon! We are leaving, but you stay. I bless you to serve and take you to confession." In those terrible years, the faithful children of the Church were in particular need of strengthening and consolation, and Saint Nikon became such a spiritual support for many of them.

In 1924, the last temple of Optina was closed, and the Monk Nikon moved to Kozelsk, where he lived until his second arrest and exile. In Kozelsk, he served in the Assumption Cathedral, nourished the children who came to him, as well as the surviving Shamorda nuns. In difficult cases, Father Nikon consulted with the Monk Nektary of Optina, who, after his arrest, handed over his spiritual children to Father Nikon.

He was arrested a second time on April 1/14, 1927, the day of the memory of the Monk Barsanuphius of Optina, and exiled to the Arkhangelsk region. Saint Nikon spent three years in the camp "Kemperpunkt". While in exile, he carried on an extensive correspondence both with his children and with some of the Optina fathers. He comforted, supported and strengthened children in every possible way, not for a moment succumbing to despondency or spiritual relaxation, which threatened in the difficult conditions of exile. Here are lines from his letters to spiritual children, written from prison and from exile:

“Christ is among us! By the will of God, we, my children, must be separated. Thus the Lord judged. Let us humbly and humbly accept this will of God. nobody. Everyone should think that he is suffering for his sins. Thus, he who thinks and humbly endures will receive the mercy of God. Whoever blames someone else, and therefore does not make peace with him, will thereby show his disbelief in God, and will not allow mercy to himself God's. Let everyone's conscience tell him himself whether he has sins or not. If there are, then let him blame only himself and be silent, not judging or reproaching others. Such is the spiritual law. Love for the Lord, and in the Lord for me a sinner express it by common love and peace among yourselves. God is love, and all malice, no matter how plausible it may be hidden, is contrary to Him; it is also contrary to me. I say the word of peace and love about the Lord to you all at parting, and the God of peace be with Once again I ask you to stop all your human conjectures, and therefore erroneous, about the causes of our grief. Humble yourself before the Lord and work out your salvation, forcing yourself to every fulfillment of the commandments of God, keeping both soul and body from every sin. Don't forget prayers. I will pray for everyone according to my strength. I ask for your holy prayers. I forgive everyone and I apologize myself. I allow all penances. God's blessings be upon you all. Amen.

Patience of sorrows and forgiveness of offenses gives a person the understanding of truth, according to the words of St. Mark the Ascetic. Let us meekly and humbly endure everything - and the Lord will enlighten us and will not leave us with His mercy. It is said: Blessed are you when they separate you(Luke 6:22)."

"Peace be upon you and God's blessing. I hear that you are all grieving. Do not grieve, my child, do not grieve. Believe that the Lord is near, His help, His intercession is near. so it is necessary and useful. Be patient, therefore, and do not lose heart, God willing, or I will be in Kozelsk, then I will visit you, or we will bring you here somehow. Then we will personally talk in detail. Peace and salvation to you. I pray for you ... ".

"God-loving servant of God and my child N.! God's blessing abide over you forever! If the Lord judges me to leave places dear to my heart and people close to me, may His holy will be done! Now I don’t have the opportunity to write a lot and I don’t know will the Lord God send me this opportunity in the future. May the Lord's will be done in this too! I am writing to you, wishing to give you God's blessing and forgiveness in your mistakes and infirmities. May God forgive and allow you. It is not possible to analyze your actions and judge in detail I have the opportunity. I will write one thing: do not justify yourself and do not blame anyone for anything. Forgiveness is given only to those who consider themselves guilty. Humble yourself before God and people, and the Lord will never leave you. I pray for you according to my strength. I am nothing did not show any kind, but I saw you at the station when they were taking us here, and I saw how your lips whispered something soundlessly. I realized that it was an expression of your inner feelings. May the Lord protect you! About my child, maiden L ., I always pray, I feel sorry for her. May the Lord guide her life for salvation. I entrust you to the protection of the Queen of Heaven! peace and salvation."

At the end of his term, Father Nikon was sentenced to exile in the Arkhangelsk region. Before being sent, the doctor found he had a severe form of pulmonary tuberculosis and advised him to ask for a change of place of exile. Accustomed to doing everything for obedience, he asked Father Agapit (Taube), who was exiled with him, for advice. He advised not to oppose God's will, and Saint Nikon humbled himself.

Saint Nikon had to experience many sorrows:

“I came to the conclusion,” he wrote, “that sorrow is nothing but the experience of our heart when something happens against our desire, our will. So that sorrow does not press painfully, we must abandon our will and humble ourselves before God in in all respects. God desires our salvation and builds it incomprehensibly for us. Surrender to the will of God, you will find peace in your sorrowful soul and heart"

(1927 letter from prison).

"No matter how heavy the cross that a person carries, but each of us should know that the tree from which the cross is made has grown on the soil of his heart."

"... Each person carries his own cross. The cross means sorrows, hardships that a person encounters on his life path. Why was the cross formed? Look at the real cross: it is made up of two lines - one goes from bottom to top, and the other crosses it. Our life cross is made in the same way: the will of God pulls us from below upwards, from earth to heaven, and our will becomes the will of God across, opposes it. sorrow, the temptation to say: "Thy will be done, Lord," as soon as our hearts feel lighter, we calm down. with a real cross, when we direct both lines in one direction ... "

“From this, do not think,” writes St. Nikon, “that I have experienced many sorrows and trials. No, it seems to me that I have not yet seen sorrows. something deplorable, they did not cause me severe heartache, did not cause sorrow, and therefore I do not dare to call them sorrows. But I do not close my eyes to what is happening and to the future, so that prepare your soul for temptation so that I may say in Psalm words: Get ready and don't be embarrassed(Ps. 118:60)."

This is an excerpt from a letter to his mother, written in 1922, that is, 3 years after the first arrest.

Explaining the words of his letter of 1922, Saint Nikon writes:

“My words that I had no sorrows applied to me personally, that is, I had not been in mournful circumstances that oppressed me and took away my peace of mind. But I had to grieve for reasons that did not personally approach me, but concerned my loved ones I can partly say, and for the reason I have said this more than once, that with rare exceptions, all these sorrows did not overwhelm me, did not deprive me of the peace of my soul: the burning of grief gradually passed "

(letter from Optina Pustyn, 1924).

Here are two more fragments from letters already written from the link:

"I thank the Lord for everything. I grieve only when I think about the sorrow of those who mourn for me ... But God's will be done"

(Kem, 1928).

"... I believe that the Lord builds my salvation by sending this or that. Believing in the Providence of God that cares for me, I am afraid to direct my life according to my own thinking. I observe how my own will brings sorrows and difficulties to people. May the will be good and perfect! I entrust myself to her, and all my life and everyone - accepting the will of God brings peace to my heart.

(Pinega, 1930).

On August 3/16, 1930, Saint Nikon was "transferred" from Arkhangelsk to the town of Pinega. Sick, he wandered for a long time in search of housing, until he agreed with a resident of the village of Vospola. In addition to high wages, she demanded that the priest, like a farm laborer, do all the heavy physical work. After a hemorrhage in the veins of his leg, accompanied by a temperature rise of up to 40 degrees, the state of health of the Monk Nikon worsened every day, moreover, he was malnourished. Once, from overwork, he could not get up. And then the hostess began to drive him out of the house. Father Peter (Drachev), also an exiled Optina resident, brought the dying man to his neighboring village and looked after him there. Physical suffering did not darken the spirit of the faithful servant of God; immersed in prayer, he shone with unearthly joy and light.

In the last months of his illness, he almost daily communed the Holy Mysteries of Christ. On the very day of his blessed death, he took communion, listened to the canon on the exodus of the soul. The face of the deceased was unusually white, bright, smiling joyfully at something.

The Monk Nikon of Optina Confessor died on June 25/July 8, 1931 from pulmonary tuberculosis and was honored with a peaceful Christian death. By the Providence of God, twelve people gathered for the burial of the blessedly reposed elder, the Monk Nikon, some exiled clergymen. He was buried and buried according to the monastic rite at the local cemetery in the village of Valdokure near Pinega. The Lord, having granted His faithful servant a peaceful death, and upon his repose honored him with a burial corresponding to his rank and merits. At present, his holy relics have not been found.

Reverend Father Nikon, pray to God for us!

From the book Byzantine Fathers of the 5th-8th centuries author Florovsky Georgy Vasilievich

VII. Saint Maxim the Confessor

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NIKON, reverend, second abbot of the Trinity Sergius Monastery, was born in the city of Yuryev. Having reached adulthood, Nikon took a blessing from St. Sergius of Radonezh and went to the city of Serpukhov, to the Vysotsky Monastery, where he was tonsured by Athanasius, a disciple of St.

The Monk Confessor Nikon was born on September 26, 1888 in Moscow into the family of Mitrofan Nikolaevich and Vera Lavrentievna Belyaev, and was christened Nicholas.

Nikolai's maternal grandfather, Lavrenty Ivanovich Shvetsov, was an orphan. He was picked up on the street by a merchant of modest means and appointed to work in his shop on Balchug in Moscow. The merchant was a lonely man and, seeing the exceptional religiosity and conscientiousness of Lawrence, bequeathed his trade to him. Things went well with Lavrenty Ivanovich, and in the end he became the owner of three shops. Being engaged in trade all his life, he said and liked to repeat: “Another penny brought into the house, like a fire, will burn it”, which is incorrectly said: you can’t deceive - you won’t sell: “In my whole life I have never deceived anyone even once, but my business always went better than others. Lavrenty Ivanovich loved to visit the Church of God, and he himself sometimes sang in the kliros. For thirty-three years he was the warden of the Church of Saints Equal-to-the-Apostles Constantine and Helena in the Kremlin, which housed the miraculous icon of the Mother of God "Unexpected Joy". The church was badly damaged by the French during the invasion of Napoleon, and Lavrenty Ivanovich took a great part in its restoration. He was honored with a quiet and peaceful Christian death: at 12 o'clock in the afternoon he communed the Holy Mysteries of Christ and by evening he departed to the Lord.

Nikolai's father, Mitrofan Nikolaevich Belyaev, came from a family of peasants in the Voronezh province. He was the youngest of fourteen children. The family was poor, and Mitrofan Nikolayevich went on foot to work in Moscow and got a job as a worker at the Muir and Maryliz store. Distinguished by great abilities and diligence, he soon became a salesman, and then the head of the manufacturing department. Captivated by external success, he cared little for his character and disposition, which deteriorated more and more with luck, and in the end he quarreled with the owner and opened his own business. Everything went well at first, but the former owner opposed his cause and ensured that Mitrofan Nikolayevich went bankrupt. He married a widow who had two daughters, but she soon died, and Mitrofan Nikolaevich married Vera Lavrentyevna Shvetsova. They got married in the Church of the Great Ascension at the Nikitsky Gate. They had eight children - two daughters and six sons. Subsequently, Mitrofan Nikolaevich began to serve with Lavrenty Ivanovich, and the whole family moved to live with him on Bolshaya Ordynka.

The Belyaev family had pious aspirations, but, like many city families at that time, they did not understand the importance of church life, did not attach importance to fasting, had no idea about spiritual literature, and in general that, in addition to external observance of rituals, attention is just as important for a person. to his inner spiritual world, which requires care for itself even much more than care for the flesh. Mitrofan Nikolayevich, according to the memoirs of his son Ivan, “loved the church .... But he loved her the way most of the laity of that time did. He did not delve into the depths of Christian doctrine. I went to church all the holidays, enjoying the singing and the voices of the deacons.”

When Nikolai was five years old, he fell seriously ill and lay already lifeless, turned blue and even turned cold, so that his father already thought that he had died, but his mother did not lose hope, rubbed him with ointment and fervently prayed to St. Nicholas the Wonderworker for the gift of life to his son. And a miracle happened: the disease stopped its course, and Nikolai recovered. Subsequently, the Optina elder, abbot Barsanuphius[a], told him this about what had happened: “Of course, this is an out of the ordinary case. Actually, this is not the case, because everything happens to us expediently... You were given life. Your mother prayed, and St. Nicholas the Wonderworker prayed for you, and the Lord, as the All-Knowing, knew that you would enter the monastery, and gave you life. And believe that you will remain a monk until the end of your life ... "

Nicholas had a kind, sympathetic heart capable of deep sympathy for those in need. He wrote about himself in his diary: “I have never felt material need. On the contrary, from the swaddling clothes to the death of my grandfather[b], that is, until the age of thirteen, I lived almost in luxury. In addition, he was a favorite of his grandmother, yes, it seems, and grandfather. In a word, I had a good life. I remember we had a Christmas tree for Christmas: children's fun, sweets, glitter of decorations - all this made me happy. But I remember well one evening. I am alone near the tree. The room is in twilight, a lamp is on, and the shadow of the Christmas tree falls over most of the room. And this is the thought in my head: I am full, dressed, my parents comforted me with a beautiful Christmas tree, I eat sweets, the room is warm ... But there are, I know, such children who do not even have the necessary. There can be no talk of a Christmas tree: they are half-dressed, they beg in the cold, or they sit hungry in cold basements ... "

“I remember that I often felt dissatisfaction, emptiness even in the games that I loved. I did not know where to enter from the gymnasium, what to choose, what branch of science, what, in accordance with this, the path of life. Nothing I liked so much that I could give myself to what I chose. There was a revolution in my life when everything around was infected with social ideas in our youthful circle. At first, I seemed to like this mask, which covers the work of the devil, leading to destruction, although I could not combine it with faith in God, in which and about which I did not reflect on anything and did not give an account, having rather a wrong conception of things. faith, such as monasticism.

Before, I did not give [myself] an account of what monasticism is, then I condemned all monks in general; then, a few months before coming to Optina for the first time, I began to doubt monasticism - is it pleasing to God? And I doubted until recently, until the very admission to the skete, and, probably, even after admission there were doubts. Now, thank God, everything is quiet, and the truth is proved by my own experience, reading books and what I see and hear. How can I thank the Lord? What a blessing the Lord has given me! What could I do to deserve this? Yes, only the mercy of God is here, despising all my abomination. Indeed, how could I myself come to the skete, not believing in the ideal of monasticism, having absolutely no idea about it, condemning the monks, living the most self-pleasing life, not wanting to subordinate my will to any mortal, not praying either in the morning or in the evening (true going to church quite often), reading exclusively secular books (excluding the book of Bishop Feofan just before leaving for Optina), even thinking about marriage? One answer: The Lord brought...
I will note again that the church (I attach great importance to this - perhaps it was one of the main reasons that led me to the monastery and to God ...) from the age of twelve or thirteen I did not leave, no matter what .. ."

Nikolai recalled his religious path: “My first confessor was Archpriest Father Sergei Lyapidevsky, who had already died, the second was his son, Father Simeon Sergeevich. Despite the religiosity of mother, grandmother, grandfather, father, they rarely sent us to church, especially in winter, fearing a cold. The child cannot go by himself. We were spoiled and caressed, but we were not allowed to take freedom, we did not dare to leave without asking.

Once, at confession, it seems that Father Simeon Sergeevich told me that it was necessary to go to church on holidays. "It's a debt to God." I thought about it and agreed. Since then, I began to go to church often, even on weekdays when I was free. And it has become a habit. I also went to evening interviews on Sundays. True, I walked more because of “interest”, but still, sometimes there was something like tenderness. I remember once during an interview, standing on the kliros, I listened to a sermon and concluded in the end like this: “I don’t know how I would have spent my time at home, but here I still heard something spiritually useful.”

Once I heard about the sin of superstition, I applied what I heard to life and rejected everything superstitious - for example, omens. Once I heard about the sin of looking at girls and wives with lust, I even ... saddened: it gave me pleasure. How to be? It is a sin to look, and not to look is to deprive oneself of pleasure. And I decided that you can watch, only without lust. With such a deal with my conscience, I kind of calmed down: the carnal side took over.

A new temptation presented itself: they offered me to learn to dance, but the dances were appointed just at the time of vespers. Where to lean? I remember there was the 6th voice on “Lord, I cried out”, my most favorite dogmatist at that time: “Who will not please You ...” I want to go there and there. For a long time I fought, for a long time I was in indecision, and ... oh, shame, shame! I trampled on my conscience and went to dance. Good to remember! How the enemy tries to move away from the church, if you walk even with indifference.

After graduating from high school, Nikolai entered Moscow University, but did not study for long. He recalled: “I managed to study at the university for a little more than six months ... After Christmas, my thoughts and aspirations for pleasing God began to be somewhat formulated, and I began to attend the university, although daily, but with a certain goal ... under the pretext of studying at the university, I left from home in the morning. He came to the university and was there until 9 o'clock, and from 9 o'clock he went to the Kazan Cathedral for mass, having previously entered along the road to Iverskaya, if there were not very many people there. After listening to the liturgy, sometimes even standing on my knees for the entire liturgy, I slowly went home and stopped on the way to the chapel of the Savior and, having prayed there, I was heading home without delay. At home, after drinking tea, I sat down to read the Gospel, which I read for more than a month or a month. When the Gospel was read, I began to read the Apostle and the Path to Salvation by Bishop Theophan; sometimes read leaflets and pamphlets of spiritual content.

In the evening I began to write a diary, then I prayed a little and went to bed. So the day passed, followed by another. I felt more and more the need to change my life, to start a different life, and I prayed for this, of course, in my own words. The Lord heard my sinful prayer and by incomprehensible destinies directed me to Optina on the monastic path ... "

In February 1907, Nicholas wished to consciously confess and partake of the Holy Mysteries of Christ, which he did by confessing to Hieromonk Seraphim of the Chudov Monastery, for the first time approaching the Sacrament of Confession not formally, but consciously desiring reconciliation with God and union with the Church.

Nikolai told about his intention to enter the monastery to the priest Pyotr Sakharov, a teacher of the law in the gymnasium. He did not feel that he could solve this issue on his own, and sent him to his friend at the Theological Academy, Bishop Trifon (Turkestanov). This was before Lent in 1907, on the Week of the Prodigal Son. Nikolai's mother, Vera Lavrentievna, was present at the meeting. Vladyka told her about his sons, Nikolai and Ivan, who wished to enter the monastery: "Don't worry, they will see only good things there, and they will have it for the rest of their lives."
On the evening of February 23, the brothers left for Optina, “not having the slightest idea about her,” as Nikolai wrote. Two weeks before that time, I did not know that Optina existed. On February 24, the day they received the head of St. John the Baptist, they saw Optina for the first time. After spending some time in the monastery, Nikolai wanted to stay here, but all the older monks advised to live in the world, and the father rector also did not want to accept. However, in parting, he offered to go to him, gave the general rules of prayer and life, and, having blessed with the icon of the Mother of God "The guarantor of sinners", said: "I bless you, Nikolai Mitrofanovich, for the joy of relatives and friends and for the benefit of your soul."

Eight months after that, Nicholas lived in the world, with the blessing of Bishop Tryphon, taking nourishment from the abbot of the Epiphany Monastery, Jonah; sometimes he stayed in the monastery until late in the evening, when even the doors were already locked. Father Jonah insisted that the young man leave for the monastery as soon as possible.

On December 5, 1907, Nikolai and his brother Ivan arrived in Optina; On December 7, on the feast day of St. Ambrose of Milan, when Elder Ambrose was the birthday boy, hegumen Varsonofy blessed them to move to Optina Hermitage; On December 9, on the day of the feast of the icon of the Mother of God "Unexpected Joy", they left Optina for Moscow for the final arrangement of affairs in the world. On December 23 they were already in Optina, and on the 24th they settled in a cell in the Forerunner Skete.

Instructing Nikolai before being accepted into the skete, the head of the skete, Father Varsonofy, for edification, told him what conversation he had with the elder Anatoly (Zertsalov)[c] upon his admission to the skete, to whom he then told that he would like to live more secluded, in seclusion.

“What, you won’t go to the bathhouse? Father Anatoly asked.

- Certainly.

- Yes, that’s what I’m talking about, that you won’t go to the bathhouse.

- You, Father, - I say, - do you mean something different by "bathhouse"?

- Yes, the desert, the gate does not cleanse us. I can live in the desert with my passions - and apparently not sin. It is impossible for us there to know all our weakness, our vices, irritation, condemnation, anger and more. And here they clean us up: as soon as they start “stuffing”, just hold on, - we will recognize our weaknesses and humble ourselves. Here, without your request, they will start cleaning you. When you just act, everyone seems like angels, and then you start to see vices, and the further you go, the more - you have to fight against this.

“The spirit must be kept. The spirit gives life, the letter mortifies[d]. If you see in monasticism one form, then life is not only hard, but terrible. Hold on to the spirit. Look, in the seminaries and academies, what unbelief, nihilism, carrion, and all because there is only one cramming, without feeling and meaning. The revolution in Russia came from the seminary. It is strange and incomprehensible for a seminarian to go to church alone, to stand aside, to cry, to be touched – it is wild for him. With a high school student such a thing is possible, but not with a seminarian. The letter kills,” added Father Barsanuphius.

On January 29, 1908, the day when the memory of Hieromartyr Ignatius the God-bearer is celebrated, Nicholas and his brother Ivan were dressed in novice clothes. Handing them the rosary, Abbot Barsanuphius said: “Here is a weapon for you, mercilessly beat invisible enemies with it. First of all, always have the fear of God, without it you will not achieve anything. Now a new life begins for you. Even though you lived in a skete, it was not the same. Now everywhere there is a conversation among the demons: “There were almost ours, now they have come here to be saved – how is this possible?” But don't be afraid."

Giving guidance and best wishes to the novice Nikolai, Father Barsanuphius said: “In general, try to establish yourself here during my lifetime. And what will happen after me is unknown. I pray to God to give me another six months or a year to strengthen you.”

Nikolai told the elder the thoughts that confused him, as if modern monasticism had deviated from their ideals. The elder replied to this: “Yes, yes, it evaded. However, the devil does not like this [monasticism] very much, if he so rebels against modern monasticism. This monasticism keeps the whole world. When there is no monasticism, the Last Judgment will come.”

By the grace of God, Nicholas immediately broke away from the world. He did not go into action and did not begin to develop a worldly mentality, as happens when a newly arrived novice begins to take an interest in external events taking place in the monastery, first by ear, and then internally, in thoughts to discuss who is what and what kind of life he lives, and, being still not fortified in the field of mental warfare, he is overcome by the onslaught of thoughts, which in the end turn into a storm of passions growing in the heart. For a novice, this is death, but for a monastery it is a temptation, since such mindsets also give rise to general monastic discord. From nothing they arise, and then, like a storm, some kind of storm will sweep over the “quiet” monastery. But Nicholas knew only his cell and the elder Barsanuphius.

In the skete, Nikolai carried out obedience in the garden, was an assistant librarian, but his main obedience soon became secretarial, with the head of the skete, hegumen Varsonofy. Father Barsanuphius fell in love with the quiet novice, and he said to him: “From the very first time I took a liking to you and I believe that this disposition will remain for the whole time that I have left to live ... Remain a monk here until the end of your life. And the foundation of monastic life is humility. If there is humility, everything is there; if there is no humility, there is nothing. It is possible to be saved even without any deeds by mere humility.”

From the very beginning of his life in Optina Hermitage, Nicholas, with the blessing of the elder Barsanuphius, made it a rule to keep a diary. On March 17, 1908, he wrote: “There is very little free time, so all the time now, since the beginning of Lent, I have been obedient to the assistant librarian, and there is a lot of work in the library now.
This is how the Lord strengthens me, the unworthy one: I am not at all burdened by fasting and do not even desire the best food; there are thoughts about the past, but it’s so fleeting, it doesn’t even bother ... I try to listen to the service, although this is by no means always possible, I usually am very absent-minded during the service.

I used to scold the monks, but now, when I myself live in a monastery, I see how difficult it is to be a true monk. And I live as in the world, I have not changed at all: all the passions, all the vices, sins, I have remained the same corrupted, passionate person - only I live in a cell, in a skete, and not in the world. And he did not immediately become an angel, which I used to demand from every monk indiscriminately, whether he was young or old, and how long he lived in the monastery, and did not want to take anything into account. Now I begin to understand that practical knowledge, in fact, only makes sense. It is very easy to rant and it is very difficult to 'do things'."

And about a year later he wrote: “All my knowledge was acquired in the skete, all the formation into something definite of my convictions and concepts took place here, in the skete. Here, in the skete, I have acquired more than in my entire life in the world, more than in the gymnasium and university. I will not be mistaken, perhaps, if I say that I received almost nothing there, although I lived in the world from birth for 19 years, and I have not lived in the skete for another year.

Having reached significant spiritual heights himself, Father Barsanuphiy felt lonely even in a like-minded monastic society, especially since he had to live at a time when discord and strife began in Optina, and therefore conversations with a humbly and sincerely minded novice, thirsting for learning and salvation , were also a great consolation for the elder himself; despite the difference in age and experience, they had the same spiritual aspirations, and a close, almost friendly relationship developed between them.

On January 30, 1909, Nikolai wrote in his diary: “During a conversation, Father called me for the first time his companion. I didn't expect it and I don't know what could have done to deserve it. Save, Lord, Father. More and more I begin to see that Father is a great old man. And, to my regret, Batyushka speaks more and more often about his death, that his days “read the essence” ... "

The time was coming when Nikolai could be called up for military service, and he asked Father Barsanuphius, “Is it possible to pray that the Lord will deliver me from military service or not? The father replied that it was impossible. “This must be completely left to the will of God, for, first of all, it is legal. And then, we don't know if it will be useful for us. Praying for this is tantamount to praying for deliverance from obedience. No, it’s better to leave it to the will of God.”

During the medical examination of conscripts, Nikolai, due to the expansion of the veins on his left leg, was enrolled in the militia of the second category, that is, among those who do not serve in the military. Returning to the skete after the medical commission, he went to thank for the life that had been granted to him for the future in the skete on the graves of the elders; thanking the elders, he met Father Barsanuphius and said: “Bless. They didn't accept me." Batiushka was delighted, even asked several times. He blessed... Then he turned to the east and began to pray... "Great is Your mercy, Lord!"

A new era was approaching, in which the presence of the sinister spirit of Antichrist began to be felt more and more clearly. In many, love cooled, which in other souls was barely warm, suppressed and oppressed by carnal passions. Hearts became narrow and could not contain others with their pain and sorrows, and people began to move away from each other, and many even good-tempered people found themselves alone. It seemed as if the Spirit of God was departing from the world. If earlier the construction of the church, “composed and copulated through all sorts of mutually strengthening ties, with the action of each member to its own extent, received an increment for building itself up in love” [Eph. 4, 16], now it has almost froze with the lack of inner spiritual growth for everyone. The spirit of self-sacrifice and selflessness began to disappear from church society. Few people already wanted to be invited to go with someone in the field, then to go with him and two. The very idea of ​​the meaning of life and the importance of understanding its meaning changed, the content of life began to go to the periphery - to external affairs, and therefore in the hearts of the people themselves the wall between this temporary life and eternal life thickened, people, as it were, lost the entrance to the gates of eternal life, stopped orient themselves in spiritual matters and became more and more crafty children of this age, which is why they themselves became deeply unhappy and therefore often vengeful.

“I am completely alone... and my strength is weakening...,” the elder once complained to a novice. – We, Batyushka and I… did everything together, comforted each other in sorrows. I’ll come, and I’ll say: “Father ... something is hard.” “Well, is it hard? Now everything is nothing. But the days will come...” Yes, and now they have come – there are many monks, many good ones, but there is no one to console. Now I understand what it means: “The days will come” ... "

“On February 19, Father told me,” Nikolai wrote in his diary: “I have already told you, brother Nikolai, and I will say it again: the thought comes to me to quit everything, go to some cell. It's getting scary to live, brother Nikolai, it's scary. I'm just afraid to leave myself, and there is no one to consult with. If Father Barnabas[f] had been alive, he would have gone to him, but he is no more. And I am afraid. I'm afraid, as the sentry is afraid to leave his post, they will shoot him. In this position, you begin to understand the words of the prophet David: "Save me, Lord! .." If you take only this part of the phrase, then it goes without saying that no one wants to perish and does not say: "Destroy me, Lord." Everyone can always say: "Save me, Lord." But he adds further: “Like an impoverished reverend” [Ps. 11, 1]. There is no one to turn to - Lord, save me. Only now it becomes clear to me why the holy fathers fled from the world, they fled... I would like to run away to the desert...”
Shortly before this, one evening, Father himself, not on my question, but himself, began to say: joylessness. True, there are joys, but they are fleeting, instantaneous. And what are those joys? The lowest standard... And we have bliss, even a little bit like paradise. Of course, there are also sorrows, but this is temporary... It is good for someone who cares about the inner, contemplative life, because it will give him everything.

Father Barsanuphius told the novice Nikolai: “Every person needs to endure a time of temptation and struggle - a serious painful condition. About these torments it is said in the psalm: “Explaining the sickness as if giving birth” [Ps. 47, 7] – and further: “...and lead me to the latitude” [Ps. 17, 20]... So every person, being born spiritually into a new life, experiences illness before he has yet reached the latitude. Whoever did not experience these diseases that give birth in the world before the monastery, then he needs to experience them in the monastery. And you will have it, because you have not experienced it in the world...

You see what kind of crucible a monk has to go through on the monastic path from beginning to end. And this is where the Jesus Prayer is needed, and not a single soul can survive without it. As long as I am alive, as long as the Lord will keep me, nothing will happen to you, but when I am gone, you will be left to your own devices. So now be patient in advance. And contemplating all this, do not be embarrassed and do not lose heart. Open the Monk Theodore the Studite and you will see that all this was then. Now learn to be patient."

“Repeatedly I had to ... hear from Batyushka,” Nikolai wrote in his diary, “as he said to me and others: “Hypocrisy, duality, cunning are generally sinful, and on the monastic path this is direct death. We must firmly follow the path, do not turn anywhere, do not serve both ours and yours ... ””.

Often Father Barsanuphius talked with the novice Nicholas about the Jesus Prayer, rightly believing that it is the main and most reliable means of fighting the enemy of the human race, and once asked: “What is the sign of God’s Providence about a person?” Nikolai was unable to answer, and Father Barsanuphius said: “The incessant sorrows sent by God to man are signs of God’s special providence for man. The meaning of sorrows is many-sided: they are sent to suppress evil, or for admonishment, or for greater glory...” Then he began to talk about prayer: “Its beginning is a narrow path. But the acquisition of inner prayer is necessary... External noetic prayer is not sufficient, for it happens [and] in a person in whom passions are present. One smart is not enough, and very few get the inside. Here are some who say: “What is the point of praying? What's the use? Great! For the Lord, giving prayer to the one who prays, gives the person a prayer either before death itself, or even after death. Just don't leave her."

Elder Barsanuphius wanted the novice to be imbued with an awareness of the importance and significance of the Jesus Prayer; talking with him, the elder said: “Yes, I was engaged in the Jesus Prayer; Things went on, prayer began to flare up in me... But the abbot took it away from me... Prayer breathes a little... So I often ask myself this question: “Will I win or lose in this post?” Yes, I tell you, the enemy will give you everything you want: hieromonasticism, power, abbotship, even the patriarchate, but he will not give you the Jesus Prayer. How he hates her! Everything will give, but not her ... "

Once Nikolai wrote in his diary: “Yesterday Father said that we would live to terrible times, but that the grace of God would cover us. This Father said under the impression of a conversation about the latest inventions, which, having, as it were, good sides, always turn out to be more harmful than useful, and even, one might say, are simply evil.

On Good Friday, April 16, 1910, together with other novices, Nicholas was tonsured into a cassock. After the tonsure, everyone went to the cell of Father Barsanuphius, and he said to the newly tonsured: “Before I told you and now I repeat: humility is everything. There is humility - everything is there, no humility - there is nothing. You have received the cassock. This is not any kind of promotion, as, for example, in the world, when they give a promotion, appointing them to an officer's rank and so on. And there, the recipient considers it his duty to be proud of his promotion, but with us it is not so. On the monastic banner are written the words: “Whoever wants to be great, let him be a servant to everyone” [Matt. 20, 26; Mk. 9, 35; 10, 43]. Humble yourself and humble yourself... Now the grace of God will comfort you more, but the enemy will also embitter.”

In February 1912, the turmoil in Optina and attempts by secular society to remove hegumen Varsonofy from the skete ended with a decree of the Synod appointing him the rector of the Staro-Golutvin monastery located near the city of Kolomna, with the elevation to the rank of archimandrite. The subsequent protest of the brethren was ignored. A year later, Elder Barsanuphius died.

On May 24, 1915, Nicholas was tonsured into a mantle and named Nikon in honor of the martyr Nikon; On April 10, 1916, he was consecrated a hierodeacon, and on November 3, 1917, a hieromonk.

In 1917, atheists came to power, and the time of merciless persecution of the Russian Orthodox Church began. “In February 1918, a small detachment of Red Army soldiers arrived at Optina Hermitage, rudely and unceremoniously, the soldiers inspected the monastery and the skete. At the same time, an inventory was made of all the church property of the monastery, including liturgical vessels, icons ... On June 26, 1918, the monastery house and other buildings at the mill on the Druguzna River were confiscated. On July 23, 1918, Hieromonk Nikon (Belyaev), who, with the blessing of the rector, negotiated with representatives of the Soviet authorities, reported to Bishop Feofan (Tulyakov)[g] about the planned confiscation of all horses without exception, and that the purpose of the confiscation was not at all the needs of the army, as stated, and the dissolution of the monastery. By August 10, it was decided to remove all the monks from Optina. In the monastery hotel, on the door of one of the rooms, a sign “Kozelsky Uyezd Military Commissar” was already hanging. Among the Kozel commissars, the question was discussed that it was necessary to offer all monks to cut their hair and enter the secular service. On August 5, 1918, the county Commissariat of Social Welfare demanded that the monastery provide two buildings to accommodate an orphanage and an almshouse.

Officials from institutions of the Soviet government located near the monastery, in private conversations, repeatedly advised the brethren to register as a labor community or artel in order to save the monastery and its economy.

In 1919, the Optina Monastery was transformed into a tribal economy, which was headed by one of the monastery's novices. The newly formed economy used under the contract all the buildings of the monastery, except for the huts of the elders and the library, after its liquidation, all the monastery buildings came under the jurisdiction of the museum. A tannery and woodworking workshops were set up at the museum, in which about thirty monks and novices worked. In May 1919, Hieromonk Nikon was temporarily appointed head of the museum.

On September 30, 1919, the authorities arrested part of the brethren of Optina Hermitage and the priests who served in the churches of the Kozelsk district, among them Father Nikon was also arrested.

The rector of Optina Hermitage, Archimandrite Isaac[h], wrote on October 3 to the diocesan bishop: “... the local authorities searched the premises of His Grace Bishop Mikhei, treasurer Hieromonk Panteleimon and clerk Hieromonk Nikon. After the search, the named persons were arrested and sent to the Kozelsky prison, and the next day their premises were sealed by the same authorities ... "

Describing the conditions of their detention, the rector wrote on October 23: “... prisoners in the Kozelsk prison, His Grace Bishop Mikhey and Hieromonks Panteleimon and Nikon are daily supplied with food and other necessary things that they ask for, including books to read. They are visited by relatives, and once, at their request, a hieromonk was sent to prison with the Holy Gifts, and the prisoners partake of the Holy Mysteries ... ”After a short imprisonment in the Kozelsk prison, the authorities released the prisoners on November 17 of the same year.

On March 13, 1920, the commander of the 10th brigade of the armed guard Asenaimer and the assistant to the provincial military commissar Almazov arrested a group of clergy, monks and laity who were related to the Optina Hermitage, and among them Father Nikon. It was decided: "In order to avoid escape ... imprison in the provincial prison ... until the identities and elements of the crime are clarified."

The identity of Father Nikon was soon found out, but no evidence of his counter-revolutionary activities was found, and on March 17 of the same year, the Kaluga Gubchek ordered his release.

In 1920, a liquidation commission arrived at the museum, which drew up an act on the transfer of all the property of the monastery to the Glavmuseum. In July of the same year, part of the church property was transferred to the religious community. At this time, a gardening association was organized in Optina from the inhabitants of the monastery.

In 1922, the liquidation commission removed most of the monks from the monastery, and from that time Optina Hermitage came under the special jurisdiction of the OGPU: its representative was sent there for constant monitoring, he kept the keys to all the monastery premises, except for churches and the museum.

On March 9, 1920, the head of the skete, Schemagumen Theodosius, died; on July 30, 1922, Hieroschemamonk Anatoly (Potapov) [i] died; in the winter of the same year, Elder Nektary [j] was arrested, who blessed his spiritual children to turn to Hieromonk Nikon; from that time on, Father Nikon began to receive people for confession, who continued to go to Optina for spiritual guidance.

In the autumn of 1922, Father Nikon wrote to his mother: “Christ is in our midst, dear mother. I sincerely wish you peace and joy in the Lord Jesus and ask for your holy prayers and parental blessings.

What should I write about myself? I am alive and well, I don’t have any special needs, I get everything I need, I work a little in writing, I’m busy with various affairs at the monastery, or rather, with matters relating to our common life in general, I sing on the kliros and, finally, I serve, standing before the throne God in the holy altar.

As for my inner life, both in my cell and in my soul, far from everyone can know this. My cell is five arshins in length, three arshins in width, six inches in one window. The cell is dearer to me than any magnificent houses and palaces.

As for the conditions of our common life, this matter is complex and at the same time very simple: complex, because it is difficult to set down on paper everything that the former monastery represents now, and everything that we experience and undertake is simple, because “if not the Lord creates house, building in vain, ”according to the Psalm word (Ps. 126, 1). Yes, it is necessary to take possible measures, prompted by common sense and not contrary to the spirit of Christian and monastic life, but, taking them, success should be expected entirely from the hand of the Lord.

Human pride says: we will do it, we will achieve it, and we begin to build the tower of Babel, we demand an account from God in His actions, we wish to be the stewards of the universe, we dream of heavenly thrones, but no one and nothing obeys her, and the impotence of man is proved with all obvious bitter experience. Observing this experience from history, both ancient, bygone days, and modern, I come to the conclusion that the ways of God's Providence are incomprehensible to us, we cannot understand them, and therefore it is necessary with all humility to surrender to the will of God.

Then the second: no one and nothing can harm a person if he does not harm himself; on the contrary, whoever does not turn away from sin, even a thousand saving means will not help him. Therefore, the only evil is sin: Judas fell while with the Savior, and the righteous Lot was saved while living in Sodom. These and similar thoughts come to me when I study in the reading of the Holy Fathers and when I mentally look at my surroundings.

What will happen? How will it be? When it will be? If this and that happens, where to bow? If this and that happens, where can one find spiritual reinforcement and consolation? Oh Lord, Lord! And fierce bewilderment seizes the soul when you want to foresee everything with your mind, to penetrate the mystery of the future, unknown to us, but for some reason terrible. The mind is exhausted: its plans, the means invented by it, are a childish dream, a pleasant dream. A man woke up - and everything disappeared, faced with harsh reality, and all plans collapsed. Where is the hope? Hope in God.

The Lord is my hope and my refuge. In the surrender of myself and everything to the will of God, I find peace for my soul. If I surrender myself to the will of God, then the will of God will be done to me, and it is always good and perfect. If I am God's, then the Lord will protect me and comfort me. If any temptation is sent to me for my benefit, blessed be the Lord who builds my salvation. Even with an influx of sorrows, the Lord is strong to give great and glorious consolation... This is how I think, this is how I feel, this is how I observe, and this is how I believe.

From this, do not think that I have experienced many sorrows and trials. No, it seems to me that I have not yet seen sorrows. If there were experiences with me that, from a superficial glance at them, apparently seemed something regrettable, they did not cause me severe heartache, they did not cause sorrow, and therefore I do not dare to call them sorrows. But I do not close my eyes to what is happening and to the future, in order to prepare my soul for temptation, so that I could say to me in Psalm words: “I prepared myself and was not troubled.”

I informed you that we had an investigation, they were reviewing the affairs of our Association. This investigation is not over yet, there has not yet been a trial. When the judgment will be and how it will end - God knows. But, undoubtedly, without the will of God, nothing can happen to me in particular, or to us in general, and therefore I am calm. And when the soul is calm, then what else to look for?

Now I have come back from the Vespers and am finishing the letter that I began before the Vespers. Lord, what happiness. What wonderful verbs are broadcast to us in the temple. Peace and silence. The spirit of the shrine is palpably felt in the temple. The service of God ends, everyone goes to their homes. I leave the temple too.

Wonderful night, light frost. The moon pours silver light over our quiet corner. I go to the graves of the deceased elders, worship them, ask for their prayerful help, and for them I ask the Lord for eternal bliss in heaven. These graves speak a lot to our mind and heart, from these cold tombstones it breathes warmth. Marvelous images of the departed giants of the spirit rise before the mental gaze of the mind.

These days, I repeatedly recalled Father Barsanuphius. I remembered his words, his instruction given to me once, and maybe more than once. He told me: “The Apostle bequeaths: “Test yourselves, whether you are in the faith,” and continued: “Look what the same Apostle says: “I have passed away, I have kept the faith, and now the crown is already being prepared for me.” Yes, it is a great thing to preserve, keep the faith. That is why I say to you: test yourselves to see if you are in the faith. If you keep the faith, you can have good faith about your fate.” - When the deceased elder told me all this ... I felt that he was saying something marvelous, lofty, spiritual. Mind and heart greedily grasped his words. I had heard this apostolic saying before, but it did not produce such an effect on me, such an impression.
It seemed to me: what is special - to keep the faith? I believe, and I believe in the Orthodox way, I have no doubts about my faith. But then I felt that there was something great in this saying, which is really great - despite all the temptations, all the experiences of life, all the temptations - to keep in your heart the fire of holy faith inextinguishable, and inextinguishable even to death, for it is said : “The course of death”, i.e. all earthly life has already been lived, ended, the path that had to be passed has already been passed, I am already on the verge of earthly life, another life is already beginning beyond the grave, which my faith has prepared for me, which I have observed. “The course is over, I kept the faith.” And the marvelous old man commanded me to check myself from time to time in the truths of the Orthodox faith, so as not to deviate from them imperceptibly to myself. He advised, among other things, to read the "Orthodox Catechism" of Metropolitan Filaret and to get acquainted with the "Confession of Faith of the Eastern Patriarchs."

Now, when the foundations of the Orthodox Russian Church have been shaken, I see how precious the elder's instruction is. Now it seems as if the time has come for a test: are we in the faith. After all, one must also know that the one who fervently and sincerely believes, to whom God is dearest of all, can keep the faith, and this last can only be with the one who keeps himself from all sin, who keeps his morality. Oh Lord, keep me in the faith by Your grace.

The idea of ​​the possibility of preserving the faith only with good morals is not mine, this is both the teaching of the Gospel and the patristic.

Entirely indebted to Elder Barsanuphius, Father Nikon, after the death of the elder, began to speak and preach sermons thanks to him. He recalled: “... The late father archpriest once asked me during Great Lent to serve a late liturgy for him in the cathedral. I happily agreed. It was the fifth week of Holy Lent.

At one time, I began serving the liturgy and calmly served. It is time to read the Holy Gospel. Having handed over the holy Gospel to the hierodeacon for reading, I, as usual, standing at the high place behind the altar, prepared to listen to the divine words of the eternal life. And then the deacon read:

“Behold, we ascend to Jerusalem, and the Son of Man will be delivered over to the bishop and the scribes, and they will condemn Him to death, and hand Him over to the Gentiles: and they will mock Him, and wound Him, and spit on Him, and kill Him: and on the third day he will rise” [Mk . 10, 33-34].

My sinful heart fluttered within me. I vividly remembered what happened many years ago. I remembered the skete, our quiet skete, which brought us up spiritually. I remembered our deceased elder, dear elder, father and mentor, who inspired us, tried to sow in our hearts the good seeds of spiritual life and monasticism, delved into the meaning of Holy Scripture and understood its spiritual, mysterious meaning. I recalled how once, on the fifth Sunday of Great Lent, after the liturgy, having come to his cell, he asked me if I had paid attention to what the Gospel was read at the liturgy, and, pointing to the words: “Behold, we ascend to Jerusalem, and the Son will be betrayed Human ... and they will scoff at Him, and they will wound Him, and they will spit on Him ... ”, - he said:“ These are the degrees of ascent to the Mountainous Jerusalem, they must be passed. At what level are we?..” Listening to the words of the elder, putting them together in my heart, I was silent. And now, I don’t remember now how many days, or maybe even hours, the rector announced to the elder about his transfer from the skete to the Moscow diocese. This caused great sorrow to the elder. After all, sorrow should be considered not what a person experiences outwardly, but how much God allows him to be dejected from this experience, causing him and his heart sorrow and suffering.

The elder truly suffered then. Sharing his sorrow with me, he once told me that he was afraid of going crazy from the great inner struggle and sorrow. It was quite clear to him and to us that such an order from the higher authorities was a punishment for the elder, that it was arranged by his ill-wishers, that there was slander, and philanthropy, and lies, and much more, which it is impossible to briefly write about.

Indeed, they scolded the elder, and wounded him, and spat on him (absurd slander and gossip around his name, accused him even of heresy and whipping), and killed him, because from all the sorrows and experiences and in the last days of his stay in the monastery, and at the place of the new ministry, his senile health, already weak, was undermined, and he died exactly a year later.

The answer was in the affirmative, and at the end of the Liturgy I went out and said my first word. I kept silent about the elder and all my memories, I began to explain the meaning of the Gospel I read, the holy words of which filled my soul.

In 1923, an agricultural artel was organized from the monks and novices of the monastery. In the same year, the labor inspector, on behalf of the Kozelsky district executive committee, tried to challenge the legality of the agricultural artel, consisting of monastics, in court, but he did not succeed - the court decided to dismiss the case. And already without a trial, in the same 1923, the agricultural artel was closed by the authorities and all the property was transferred to the museum, in which only a small part of the monks remained, the rest were ordered to leave. The Kazan temple was left for divine services. On the feast of the Transfiguration of the Lord in 1923, this church was also closed. “The brethren in Optina were warned about this in advance, and immediately after midnight on August 6 (19) the last Divine Liturgy was served.” After serving the liturgy, Archimandrite Isaac said to Hieromonk Nikon: “Father Nikon, we are leaving, but you stay, because pilgrims will come here, there must be a service, and they must be received, and Father Seraphim [k] will remain the hierodeacon.”

After this, divine services were held for another "during the year in the cells of the hospital and the church of St. Hilarion the Great." However, everyone felt that the hour was near for the complete expulsion of the service of God from Optina Hermitage.

At this time, all the worries about those who came to the monastery fell on Father Nikon: the people did not believe that such a glorious source of spiritual comfort and enlightenment could disappear overnight - and still went to Optina for advice. And Father Nikon fell seriously ill from overwork. And people went to him, as before to the Optina elders. When he was in strength, he received them in bed, and people began to come from early in the morning.
When his health improved, he even began to visit Christian communities, of which there were many formed in Kozelsk at that time - from Shamorda nuns and, in general, from those who were looking for a saving monastic path.

“Having come to us,” recalled nun Ambrose (Oberucheva), “he usually prayed with us in front of the icon and, having given us peace and blessing, sat down, and we around him, and a spiritual conversation began ... By this time, others came sisters... everyone... wanted a spiritual conversation, many had various perplexities about how to arrange their lives, where to live. And spiritual questions: what about thoughts that make prayer distracted?

To this the priest answered: “Fleeting thoughts, to which the heart does not cling, quickly pass like a kaleidoscope. Our mind, like a millstone, never stops, it is always busy. This is not our fault, but from our nature, and these thoughts should not be considered our inalienable property: the same mind cannot both glorify God and blaspheme. Therefore, do not pay attention to them, throw them away as rubbish, as something extraneous. But when you notice that some one thought is constantly hammering and the heart clings to it, then this is a terrible danger. Rather, you need to fight to throw it away - drive it away with the Jesus Prayer, and if you still can’t, confess to the elder. You need to know what wrestles you the most - with that passion you need to fight especially. You have to check your conscience every day. If you try not to dwell on thoughts, but they change the mood, it means that they reach the heart: “Evil thoughts come from the heart” [Mt. 15, 19; Mk. 7, 21]…”

One nun was very afraid that I[l]... told her about death if she was bad. To this, the priest said: “The fear of death is from demons, it is they who instill such fear in the soul so as not to hope for God's mercy ... The doctor must warn the patient about the approaching death. Even if the patient does not want and expresses his fear, does not want to be talked to about death, he must be warned.

One sister... said, "I want to live long enough to meet the Lord." “It is not necessary,” said the priest, “it is a sin to wish to live until the coming of the Antichrist. Such sorrow will be then - as it is said, the righteous will hardly be saved [Matt. 24, 21-22; Mk. 13, 19-20]. And it is dangerous and sinful to desire and seek suffering: it happens from pride and foolishness, and when temptation comes, a person may not endure. ”

On June 15, 1924, after the Vespers, Father Nikon said: “I congratulate you on the holiday. God gave, we served with you once again the vigil; maybe for the last time, maybe not for the last time... Maybe the Lord will lead us someday to come together and pray...

But one way or another, and it is possible that we will have to part and disperse in different directions ... Maybe you will have the opportunity to see me and visit me in Kozelsk, although, probably, not so conveniently and not so often.

But it's not that important. After all, a spiritual father is needed for what? In order to march unerringly with his help and reach the Kingdom of Heaven, and for this it is necessary mainly to fulfill in practice the instructions, advice and instructions of the confessor, to spend one's life piously...

They often sing in the church, you probably heard more than once: “The righteous will not be afraid of hearing evil” [Ps. 111, 6-7], - if we are afraid, worried and embarrassed, just hearing about misfortunes who want to come, about future disasters and evil, then this fear of ours exposes us that we are far from being righteous, but sinners, and therefore we must humble ourselves. If we acquire meekness, if we are humble, if there is peace in our hearts, then the following will be fulfilled: “Therefore, everyone will know that you are My disciples, if you have love for one another” [Cf. In. 13, 35]. Have love, give way to one another, give honor to one another, please not yourself, be in love, my beloved children...”

Father Nikon began to bless everyone, some wept, and then he affectionately said: “Here, wonderful ones, because I am a monk, I vowed to endure all bitterness and reproach, reproach and exile, and if this comes true, if I endure this, then it is fitting to rejoice – this is how the rite of tonsure is performed in practice, and one must not lose heart, but you are drooling... It is said: “It is fitting to rejoice when you fall into various temptations” [Cf. Jacob. 1, 2]... I remember, when I was still Nicholas, Father Barsanuphius said prayerfully to me these words: “Lord, save this Thy servant. Be his helper. Protect him when he has neither shelter nor shelter...”

“The local authorities issued an order demanding that all monastics leave Kozelsk. Many obeyed this order, but still some of the monks and novices, about fifty people, remained in the city. The brethren in holy orders served in the churches of the city and the immediate environs. Here, in Kozelsk, then settled about two hundred nuns from the devastated Shamorda desert and other monasteries. The monks and nuns continued to carry out their obedience: they sang in kliros, served in churches. Many, in order to somehow exist, moonlighted with various crafts. The nuns were selling their needlework.”

The monastery was finally closed. Father Nikon moved to Kozelsk and settled in an apartment where the Optina monk Kirill (Zlenko) already lived. Here, Father Nikon began to receive spiritual children, visited the nuns of the Shamorda Monastery, who settled in small communities in apartments, had spiritual conversations with them, answered their questions, and once during a conversation said: “A spiritual father only, like a pillar, points the way, but you have to go yourself. If the spiritual father will point, and the student himself will not move, then he will not go anywhere, but he will rot at this pillar.”

Father Nikon served in Kozelsk in the cathedral. It was his duty to maintain relations with the administration of the museum, which was formed on the territory of Optina Hermitage, and he tried to preserve everything that was possible from books and church property. By order of the authorities, the museum sold much of the monastery property at auction, in particular priestly vestments, and Father Nikon bought them for the clergy who came from all over the country; he bought vestments for archpriests Pyotr Pavlushkov[m], Pyotr Cheltsov[n] and John Rechkin[o].

On September 28, 1925, on the day of memory of his patron saint, the martyr Nikon, Father Nikon said to his spiritual children: “It is said in the Gospel: “And you testify that you have been with me from time immemorial” [Jn. 15, 27]. Pay attention to these words and understand their meaning. That is why the holy apostles testified about the Lord Jesus, and after them the holy martyrs and, in general, the holy saints of God, because, as Christ Himself says, from the beginning, that is, always, they were with the Lord. They have always been inseparably with the Lord, they have always diligently kept His holy commandments, they have always remembered Him, they have always done His holy will in everything. And if we are always with the Lord, then we will have the strength and power to testify about Him, and we will have the courage, firmness and strength to confess Him, and confess not only with our tongue, but with our very life. Grace will also be given to us to endure all suffering, all hardships and vicissitudes of life for the sake of our Lord Jesus Christ...

So, try to always be with the Lord, and then you will be able to be confessors of Christ, you will testify of Him just as firmly, just as fearlessly, just as wonderfully, as the holy apostles, holy martyrs and all the saints testified. Here's an admonition for you. Always be with the Lord, have the memory of God, be afraid to drive away the help of God from yourself with any sins or sinful thoughts. Be afraid to be without the Lord.”

Speaking with the nuns on the day of the feast of the Holy Trinity, Father Nikon said: “The sorrows of the monks of the last time are refined, that is, with a superficial glance at them, one cannot recognize them as sorrows. But this is only the malice of our enemy... Obvious, crude and cruel temptations arouse fiery jealousy and courage in people to endure them... The enemy replaced the gross temptations with weak ones, but refined and very powerful. They do not arouse jealousy from the heart, do not excite it to a feat, but keep it in some unresolved position, and the mind is perplexed. They torment, gradually deplete the spiritual strength of a person, plunge him into despondency, inactivity and destroy him, making the dwelling of passions due to relaxation, inactivity and despondency.

This is expressed by the fact that they expect something better, they say: then we will fast and pray when the monasteries and churches are opened. But the Lord has promised that if we repent, our sins will be forgiven, but we are not promised that we will live until tomorrow.

Therefore, under all conditions, favorable and unfavorable, we must try to live according to the commandments of God, fulfill monastic vows, and especially remember the words: “This is an acceptable time, this is the day of salvation.”

Father Nikon carried on extensive correspondence with the Optina monks scattered throughout the country. In June 1927, in response to the request of Hieromonk Varsis (Vinogradov) to find a hierodeacon for the parish, he wrote: “I am unable to fulfill the request for a deacon. First of all, they are not. I myself need a deacon for our council... Besides, I am against sending our brethren to parishes: there are so few of them left with us, and I am sorry when the last ones leave, and life in a completely secular world is not useful to them either. environment, away from their spiritual fathers and brothers. So I apologize for my answer.

I always pray for you and wish you all the best. About what will happen to us and to the Church, let us commit everything to the will of God. And I advise you not to send newspapers, it is sinful for monks to read them, but there is no benefit. Yes, there is a lot of this goodness in Kozelsk. As far as I can see, it never happens as people think and assume, but everything is done as God pleases according to His plan, which is incomprehensible to us.

Every significant group of monks or clergy was surrounded in those days by informants. Some, like a special informer nicknamed Maisky[p], regularly reported information to the OGPU, on the basis of which the monks were persecuted and arrested, - such OGPU fully supported: Blinov, authorized by the OGPU for the Kozelsky district, petitioning for the restoration of informer Maisky in civil rights, wrote: “... he will be a valuable worker on our line ... I ask ... to allocate 15-20 rubles for him, since he is currently unemployed and lives from hand to mouth.”

Others gave a subscription to serve as informers, captured by false considerations or at a moment of cowardice, thereby showing a weakness of faith, like the cassock monk Kirill (Zlenko) who lived with Father Nikon, who, however, having come to his senses, categorically refused to betray and was arrested.

Still others who went to the monastery not for monastic life and not for the sake of Christ, like Hieromonk Gury (Yezhov), faced with material difficulties, themselves began to send denunciations to the OGPU.

Hieromonk Guriy, in an anonymous denunciation to the Kozelsk OGPU, wrote: “Comrade Blinov, I advise you and the pre-executive committee to get clear-sighted glasses and take a closer look ... and pay special attention to the faces indicated below ... For example, to whom Nikon has now become unknown ... Belyaev, lodging in the Blagoveshchenskaya guardhouse; this sly dog... succeeded in taking the Kozelsk cathedral into his own hands... removed it from the gatehouse and planted Perlov's blacktails[q] instead of the former watchmen... Nikon's apartment is the center of political activity...
Comrade Blinov, Belyaev Nikon has already penetrated with scissors and monastic robes to school teachers - pay attention that he doesn’t even get into the GPU ... and send them to Solovki or somewhere else, let them carry on propaganda and monasticize the bourgeoisie, otherwise in Kozelsk there are already not enough apartments for such people ... We must also take note of what is about to break out ... for all the above-mentioned underground agitators are strenuously preaching about the imminent change of power. Choose one of two things: either the whole of Kozelsk forms a monastery and the authorities, willy-nilly, must give in and move to Sukhinichi, or stay in place and immediately remove the underground ... agitators. As a diligent citizen, I did what depended on me, that is, I put a mirror in front of you - now look into it yourself ... You have been shown elements through which you can expect blows at any time ... It seems that comrade Blinov, like an energetic worker, will push this matter forward and make an effort to sell unnecessary goods elsewhere.

The OGPU quickly found out that the author of the anonymous denunciation was Hieromonk Guriy (Yezhov), a former non-commissioned officer of the Baltic Fleet, who was obedient in the monastery in the bookbinding shop; Blinov, authorized by the OGPU for the Kozelsk district, met with him. He assured that he was ready to confirm what was written in the denunciation with official testimony. However, the OGPU considered it best to reserve it for other assignments.

In 1927, on the eve of the closure of all monasteries in Russia, still preserved under the guise of agricultural communities, the authorities decided to arrest the Optina monks who lived in Kozelsk, and the administration of the museum, from the point of view of the authorities, failed to cope with the task of ending the influence on the population of the spiritually famous monastery.

Preparing the repressions, the OGPU officers drew up a document that formulated the need for arrests: “After the October Revolution in 1917, the Optina and Shamorda monasteries retained their independence until 1923,” they wrote. - A state farm was organized in the Shamorda Monastery, where the nuns in the amount of three hundred people were like workers and, under the flag of the Soviet economy, led their monastic life according to the established monastic rule. The monastics were led by the elders of the Optina Monastery - Nektary, Hieromonk Nikon Belyaev and others, who ideologically and practically gave instructions in the work of both monasteries ...

The Optina Monastery was considered in pre-revolutionary times the third shrine in Russia. At that moment, when the October Revolution was taking place ... monasticism ... taking into account the situation, was reorganized, and a plemkhoz and a state farm were formed, which were taken under the protection of the Sukhinichsky village union ... A gardening artel of monks was formed at the monastery, which lasted until 1924 of the year; for anti-Soviet agitation was eliminated.

After the final dispersal, all the leaders of the former monastery, together with Nikon Belyaev, moved to the city of Kozelsk and the surrounding villages, where they engaged in active anti-Soviet agitation. They planted their own monks and nuns in local churches, the latter made up choirs in churches and used them for their connections, spreading counter-revolutionary rumors, and so on ...

The Liquidation Commission... by finally liquidating the monastery of Optina Pustyn and pursuing the protection of the interests of the estate-museum of Optina Pustyn, by its protocol of June 19 of this year, No. management of the museum and the protection of property, seventeen people from the monastics, personally indicated in protocol No. 5. As head. Museum-estate, as well as the head. From the very beginning of the liquidation of the Optina Monastery, that is, from March 24 to this time - for about five months, the board of the Optina Pustyn Museum-Estate did not invite a single person to serve through the labor exchange ... monastery, with the knowledge and consent of those in charge, - fifty-three ... monks and, in addition, about forty people of various people who arrived from different places, partly from the former Shamorda monastery, then from the city of Belev, Tula province ... who introduce the ways of the monastery life, performing divine services every day in the morning and in the evening in the one church left for the community of believers ... thereby ignoring the orders of the Soviet government and the sentence of the Kaluga Gubernia Court.

In the former monastery of Optina Hermitage, employees still continue to serve as priests; saints hang in all corners of the museum, robes, crosses, a portrait of Tsarina Anna Ioannovna, bells and the like ... things, meanwhile, all this can be found in any church.

On June 16, 1927, Father Nikon was arrested and imprisoned in Kaluga. A total of eleven people were arrested in the case. During interrogation, the OGPU officers asked him what means he lives on, whether he helps anyone financially and whether he is campaigning against the Soviet regime. Father Nikon replied that he lived on the proceeds from the sale of small household items and on what he received in the temple, but he did not know how much he received, and as for anti-Soviet agitation, he did not engage in it.

On July 1, Father Nikon was charged with the fact that, “while living in the city of Kozelsk, he has a close relationship with the head of the Optina Museum ... together with whom he conducts anti-Soviet agitation through persons close to him, that is, co-religionists. He also conducts religious propaganda among the peasant population, thereby causing distrust in the Soviet government ... it has been established that Belyaev is buying up church property and valuables for unknown purposes and with funds received from no one knows where, with the assistance of the head. Optina Museum ... in charge of which the said property is located.

– When and for how long did you manage the Optina Museum, who recommended you to be in charge, and why were you arrested when you were in charge of the museum?

- In 1919, I really was in charge of the Optina Museum ... or rather, at that time I was appointed temporary custodian of the museum's property by commissars who came from Moscow - apparently, as a literate person and who had previously performed, that is, when he was a monastery, the position of secretary; I really was arrested, but I don’t know the reason for the arrest: I thought and still think that I was arrested as a hostage.

- Have you ever had cases of reselling the vestments you buy to other persons and why, and also did you have to buy ... vestments in full sets and how often?

- I do not deny cases of resale of vestments to other persons, but I did this not for the purpose of lucrativeness, but out of respect. Vestments in full sets also had to be bought, but I can’t say how often.

On August 16, 1927, the investigation was completed; in the indictment, the OGPU officials wrote: “With the appearance of renovationism among the Orthodox churches, antagonism appears between the monks and the parish priesthood for taking possession of the parishes. Under the leadership of Hieromonk Nikon Belyaev, the monks of the former Optina Monastery are fighting first to seize church parishes in the city of Kozelsk, as a result of which the Kozelsky Cathedral falls into their hands, where, to better secure his position, Nikon Belyaev removes the cathedral watchman, and instead imprisons his own, devoted to him monks...

Nikon Belyaev, having arranged in his apartment a prayer and reception room for those who come to him ... for confession and blessing of strangers ... supplies them with literature for the purpose of its further distribution among the population ... In his own apartment, under the pretext of confession and blessing, meetings are arranged with the counter-revolutionary element...

Having great connections, Nikon Belyaev, in order to properly use the church vestments sold in the museum at auction, takes on the responsibility of buying up all the vestments sold, for the purposes of ... his own persons, for which ... he buys about 50 sets of church vestments and supplies they are not only ... persons ... located in the area of ​​his residence, but also ... living in other cities of the Union ... "

The case was sent for conclusion to the 6th branch of the secret department of the OGPU in Moscow, where in October 1927 the final conclusion was given: psychology of the surrounding peasant population, causing the peasantry to become dissatisfied and embittered by the Soviet regime.

...............................
Lives of the New Martyrs and Confessors of Russia in the 20th Century.
Compiled by Abbot Damaskin (Orlovsky). June".
Tver. 2008. S. 463-501

You can read more on the website

(Notes made on the margins of the book of St. Ignatius Brianchaninov)

Hieromonk Nikon
[Rev. Nikon Optinsky]

Father Hieromonk Nikon (in the world Nikolai Belyaev) 1888-1931, spiritual son, novice and successor of the Optina Elder Barsanuphius, entered the Skete in December 1907. In April 1910 he was tonsured into a cassock, and on May 24, 1915, on the day of Simeon Divnogorets, into a mantle, with the new name Nikon in honor of the Holy Martyr Nikon. About a year later, monk Nikon was consecrated to the rank of hierodeacon.

1917 is the year of consecration to hieromonk. Then, already in Soviet times, after the arrest and exile of Elder Nektariy, Hieromonk Nikon became the spiritual father and Elder of Optina. He serves in the last open temple of the monastery. After the final closing of the monastery, he moves to Kozelsk, where he continues to serve and sing on the kliros in the Assumption Cathedral.

1927 - the arrest of the elder. Through Kaluga and Butyrka, he was sent to Solovki, but did not get there and was left on Popov Island. Elder Hieromonk Nikon died in Pinega in 1931 from tuberculosis.

With the book ep. Ignatius Brianchaninov (Coll., Volume 5) Fr. Nikon did not part during his imprisonment in Kaluga (1927-1929); before the march to the north, he was allowed a meeting with spiritual children, he took out the book and quietly put it into the wide sleeve of the monastic rag of mother Ambrose, who carried it out of the prison walls. These precious records are the spiritual testament of hieromonk Fr. Nikon to his orphaned spiritual children, living evidence of his senile deed.

1. About the study of the Gospel Commandments and about living according to the Gospel Commandments

One elder told his disciple that, while still worldly, he came to his acquaintances and, among other things, spoke about God, about the faith of Christ, and about other spiritual subjects. One of those present did not agree with his reasoning and even expressed her disbelief and, in any case, disagreement with the teaching of the Orthodox Church.

Not being able to convince his excited interlocutor, he said: “But what if your deceased parent or someone else from your relatives, having appeared to you, would testify to the truth of what the Holy Church affirms - would you then believe or not?” “No,” she replied. - "Well, this only confirms the Holy Gospel, which says: "If anyone rises from the dead, they have no faith," - this was required to be proved.

This is how crazy a person can go if he wants to live according to his own will, and not in obedience to St. gospel teaching. Whoever does not want to accept the Holy Gospel with his heart and live according to it, the best sermons and edifications, the most convincing evidence, are not intelligible for him.

Soul-saving work consists in assimilating to the mind and heart the holy teaching of the Gospel. To great regret, often people (both monks and laymen who consider themselves Christians) who love to read the Holy Gospel, go to Church, and in general belong to the Holy Orthodox Church or consider themselves as such, do not want or do not try in all matters and circumstances life to apply the commandments of the gospel to oneself, knowing them; as if they, that is, the commandments, were given to everyone except them. For example, it is well known that the gospel requires us to forgive each other's offenses. But we do not want to forgive, we find it fair to repay the one who caused us sorrow in one way or another, and thus we renounce Christ's teachings, if not with words, then with our hearts.

What madness! Rev. Mark the Ascetic writes: "The Lord is hidden in His commandments and is found by those who seek Him as they fulfill His commandments." (Law spirit., Ch. 190). These words have a deep meaning. Only the one who, in his personal life, fulfills the commandments of Christ, can find the Lord. And if someone has his own will - "to be in my opinion" - is more precious than the teachings of Christ, - I will keep silent ... Everyone will reap what he has sown.

It is necessary not only to know the Holy Gospel, but also to live according to it, otherwise one cannot be a Christian, especially a monk. It is necessary for a person personally to begin life according to the mind of the Holy Gospel and the Holy Church of Christ - both according to external actions and according to the soul. Only a personal feat of cleansing the heart from passions according to the commandments of Christ can clarify this issue.

2. About fighting with yourself and about keeping yourself from temptations

A person who does not restrain himself in trifles, thinking that a trifle does not mean anything, loses the habit of fighting with himself, relaxes spiritually. Having weaned from the struggle in things insignificant and small, in his opinion, he generally weans himself from the struggle with himself and can no longer withstand the temptation when it is required to show valor in the Lord and in an important matter. Excellent talks about this Rev. Abba Dorotheos.

In such a state of self-indulgence and unwillingness to fight with yourself, you can come imperceptibly to yourself, gradually. Let not the enemy deceive us! We will be vigilant about ourselves. Whoever wants to acquire true obedience must always try to obey, in the simplest, even worldly affairs, but one cannot be obedient to an evil deed. Whoever wants to acquire chastity and purity of heart must renounce all sinful dreams and pleasures, no matter how small they may seem. He who wants to have a firm Orthodox faith must not allow himself to listen, think, or speak of anything contrary to faith. He who wants to acquire love must reject every evil and unpeaceful thought, not to mention deeds and words, must forgive everyone just and unjust insults. Whoever wants to acquire a good conscience and honesty should not allow himself the slightest false and crafty word, either in big or small deeds, etc. Skill is of great importance, both good and evil. Skill attracts a person. Having cast aside self-pity and slyness, with self-denial, let us begin the fulfillment of the commandments of Christ in both large and small deeds, on the one hand, and the fight against sin also in large and small deeds, on the other hand.

The Holy Apostle warns everyone to guard oneself from temptations and pay attention to oneself: "If you think that you are standing, then watch yourself so as not to fall" (1 Cor. 10, 12). No one, until his death, is immune from all kinds of falls of the soul and body. In every humility one must guard oneself.

If every deed, word and thought leaves a seal on us, then we must take all measures to preserve ourselves from everything harmful. And ep. Ignatius and St. the fathers write that very, often, almost always, we do not feel harm to ourselves from a harmful deed immediately after this harmful deed: this harm is felt after a while; a fruit is obtained from the evil taken into oneself, which makes itself felt by its various manifestations. Everyone can see this for themselves, reaping the bitter fruit of their mistakes and hobbies; The only person who does not see or feel this is the one who does not pay attention to himself at all and does not consider himself, his state of mind and heart in the light of the Holy Gospel and the Scriptures of the Fathers, in other words, leads a dispersed life. Often a harmful deed does not seem harmful. This is the deception of the enemy. You should not trust yourself, your heart and reasoning. In deciding what is harmful and what is not harmful, one must be guided by the instructions of the Gospel Scriptures and the charter of the Orthodox Church and Sts. fathers, as well as the advice of a spiritual father or elders, who, from their experience in spiritual life, can give edification.

Sin puts a seal not only on the soul, but also on the appearance of a person, on his external behavior and appearance.

Looking for excuses for oneself cannot calm conscience, it only upsets a person more.

It is difficult to escape from the power of sin. Saving - the fear of death, the mercy of God gives time for repentance, perseverance is needed in the fight against sin, even if sin overcomes at times. It is necessary to move away from temptations and fuss in general. The purpose of the Lord's allowing stumbling is to acquire a person of humility and the rejection of arrogance. It is necessary to reject all despondency and continue the struggle against sin.

Those who expect and seek comfort and tranquility in life make mistakes; for salvation, sorrows, deprivations, and difficulties are necessary. If life is so changeable, transient, why cling to it?

Humbly considering yourself always, until death, capable of any sin, small and large (according to our understanding), we must earnestly pray to the Lord for help "let us not enter into misfortune." Self-conceit does not care about preserving itself and is the cause of great falls; temptations take over and overthrow a person.

Some, seeing that the Lord does not give them for a long time the way of life they desire, in which they hope to receive spiritual benefit and calm their restless heart, fall into negligence, infecting themselves with a false thought inspired by the enemy that, they say, I will force myself to virtue. then, when I have the convenience (for example, when I am worthy of monasticism or a solitary life, or when I remove certain duties from myself, etc.), but now this is impossible for me.

Let such people know that our life is arranged not arbitrarily, but by the Providence of God, that peace is found in the renunciation of one’s own will, that complete comfort can never be found, that the Lord does not require the impossible from us, and that the feasible fulfillment of God’s commandments is possible everywhere and always. For the feasible compulsion of himself in a given place and position to piety, the Lord, seeing a person prepared, fulfills his desire in good /.../.

3. About the will of God

The revival of the soul is accomplished by the will of God and the power of God, but a person is required to have his will in bringing repentance to God. The period of repentance required by the sinner is known to the One God. The penitent sinner, even being, as it seems, forgotten by God, as it seems to him, by the miraculous discretion of God, gains spiritual benefit, comes to prosperity:

The Lord leads to salvation!

The wondrous wisdom and goodness of God in God's permission for man to fall.

/.../ Not all compassion and sympathy is commendable. Every business requires a spiritual attitude towards oneself, and not a universal one. Patience is uninterrupted complacency,” said Bishop Theophan Vyshensky.

Article "On the Will of God" (p. 82, vol. V, ch. XIV) ep. Ignatius teaches to submit to the will of God. Knowing what is said in this article is necessary for every believer, whether a monk or a layman. To great regret, for the most part, you see and hear murmuring around you and within yourself, unwillingness to obey what the Lord sends, the demand for a fair attitude towards yourself, and other insane manifestations of opposition to the will of God. How great is our weakness! How weak is our faith! It is not our business to argue why and why this or that comprehends us; one must know that this is the will of God, one must humble oneself, and to demand, so to speak, an account from God is extreme madness and pride. So everyone should:

1. To demand from oneself (that is, to force oneself to do) the fulfillment of all the commandments and

2. everything that other people do to us, that without the help of people is done to us - consider it a righteous judgment of God for our benefit, our salvation, and humbly endure all that.

It will be soul-saving and bring peace to our hearts.

God! May your Holy will be done.

Comprehension of the will of God is available to the pure in his life. They receive the gift of spiritual reasoning, which is above all virtues.

4. About keeping oneself from the good that belongs to the fallen human nature

A good deed is not every good deed, but only such a good deed that is done for the sake of God. The appearance of a thing is not its essence. God sees the heart. How we must humble ourselves, seeing that passion is mixed with every deed.

Moderate abstinence is most beneficial. It is more profitable to be in dishonor and suffer, but God's will be done for everything; You can't go into grief on your own. It is audacity and pride; and it may happen that you will not endure what you have taken upon yourself arbitrarily. Sin, cloaked in the guise of goodness, creeps up and injures the souls of those who do not believe themselves in the Gospel. Gospel good requires self-denial, "renunciation of one's own will and mind."

Man was created by God good and blameless. After the fall of Adam, sin entered human nature, evil entered. In order to deliver man from this evil, according to the judgment of God, it was required that God, the second Person of the Holy Trinity, become a man and redeem man from the evil that he suffered. The redemption of people was accomplished by our Lord Jesus Christ on Golgotha, on the Cross, by His suffering, and death, and resurrection. It must be believed. This is the foundation of our faith. In addition, Christ gave His commandments to people, which teach how a person should live in order to be a follower and disciple of Him, to do His will for the sake of the eternal salvation of the soul. Who will accept in his heart Christ the Redeemer and St. gospel laws and will live in accordance with this, he becomes a Christian, and whoever rejects or neglects this, he remains only with his fallen nature, in which the original good is mixed with evil; such a person cannot be called a Christian; he is a stranger to the Christian life and the salvation of Christ. In the guise of the good that remains in the fallen nature, the enemy is trying to distract everyone from Christ, proving wickedly that the fallen good is the only good, for it seems like that to those who do not know the teachings of Christ. Whoever, in spite of all the deceptions of the enemy, will hold on to the gospel teaching, must inevitably experience a struggle within himself.

The fallen nature loves itself and loves this world, but the Gospel requires self-denial and love for God. Therefore, there can never be agreement between them. This disagreement between them is noticeable in all respects, in all questions of life and morality. For example, monasticism, built in the spirit of the Holy Gospel, on love for God and renunciation of worldly life, has always been a stumbling block for the people of this world, has always been hated by them, incomprehensible, as doing something alien to them. The servants of Christ, even if they were in the world, loved monasticism and love it, seeing in it the ideal of Christian life, not alien to them in spirit. Speaking here of monasticism, I mean not individual people, but the very way of life, and speaking of the people of this world, I also mean those who do not live in the world, but are devoted to worldly life with their souls.

5. About reading

The elders advise reading and rereading the works of Sts. fathers. They are deep and understood gradually. Their subject is spiritual life, and it is vast: “Wide is thy commandment.” There is no limit to spiritual growth, so rereading is of great importance. It is better to reread a small number of books with reverence and attention than to read a lot hastily.

Reading is one of the most necessary things to do. Without reading or listening to reading, one cannot know the truth. Speaking of reading, I mean exclusively the reading of Holy Scripture and the writings of the Fathers and the Church. But reading will only bring the desired benefit when what is read enters life to the best of its ability and becomes the rule of life, and not simple, bare, soulless and cold knowledge. What good can it be that a man knows to pray and does not pray; knows that it is necessary to forgive insults, and does not forgive; knows that it is necessary to fast - and does not observe the fasts; one must endure - and does not tolerate, etc. Such knowledge, according to the word of the Gospel, will even be a condemnation of a person. Therefore, you need to read with attention and try to live in the spirit of what you read. Of course, immediately become an executor of everything that is written; we can't - we need gradualism. At first, compulsion of oneself and a humble awareness of one's weakness, then the knowledge gained from reading will bring the desired benefit.

In general, all the books and writings of Sts. fathers and true teachers of the Church about spiritual life, and especially the writings about prayer, one must read with extreme attention, slowly, delving into every utterance, every word according to the strength of one’s mind, so as not to miss something necessary, so as not to give oneself a reason to incorrect, arbitrary understanding and interpretation of what is read. Spiritual life and the feat of prayer have their own laws, their own sequence; they must be studied and understood, mastered by the mind and heart. Self-made, self-thinking should not have a place here, they lead a person astray. Seemingly small evasions or inaccuracies sometimes lead to big mistakes and delusions, which have bitter fruits and consequences. If something seems incomprehensible, unclear, then you need to ask someone who knows if you have such a person, and if you don’t, then let it remain incomprehensible for a while, do not try to understand with your mind. In due time the Lord will send admonition; St. speaks well of this. Tikhon Zadonsky.

The elders advise reading and rereading the books of the writings of Sts. fathers. Scriptures of St. Fathers contain the truth of spiritual life and wisdom, always delivering consolation and admonition and spiritual reinforcement to the reader! They can never lose their vitality, for the spiritual life set forth in them has its laws forever unchanged. They (scriptures) are understood and assimilated gradually, in proportion to the spiritual growth of the reader and ascetic, in proportion to the understanding of them from experience and personal experiences. Incidentally, the latter is one of the reasons for the need to reread the writings of the fathers. And it is advised to reread them as follows: if a person sees that he is attacked, for example, by the passion of anger, then it is advised to read about this passion and the virtue opposite to it; if malice attacks, then read about malice and love; if fornication attacks, then read about fornication and chastity, etc. It is good for one who is afflicted with sorrows to read about the benefits and necessity of sorrows, etc. It has been noticed that what it needs at a given time makes a particularly strong impression on the soul. This advice should not be considered as a ban on reading books in a row. Those who wish and have the opportunity, let them read each book in a row. This is even necessary to obtain a complete impression and understanding of the writings and teachings of one or another St. father. And this advice can be used as your spiritual need for this or that reading. It is best, if possible, to receive the blessing of a spiritual father for each reading. In the absence of such an opportunity, one should receive at least a general blessing on the order and choice of books to read.

6. About fear

/.../ Fear - as a manifestation of lack of confidence in one's own strength. Courage is a manifestation of hope in the almighty power of God and help.

7. About patience

The truly wise in the Lord reproach themselves for impatience. Patience can also be proud, wrong. It doesn't let you know the truth.

8. About sorrows

/.../ It is necessary for everyone to prepare for sorrows. Without recognizing oneself as worthy of sorrow for one's fall, one cannot know the Savior. An example of two robbers. From surrendering oneself to the will of God in the heart of man comes the spiritual power of faith and spiritual consolation. A sorrowless life is a sign of God's displeasure towards man. One should not envy those who live without sorrow, for the end of their sorrow is deplorable. Temptations and sorrows reveal the state of a person's soul, in modern language, they are, as it were, some kind of exam. Sorrows protect from exaltation. Surrendering oneself to God: His will for us, the Church with its teachings and sacraments, the gospel teaching. To voluntarily go into sorrow is impudence, pride, madness. Accept what God sends. The fruit of sorrows is in the purification of the soul and its spiritual state. It must be kept.

In our sorrows, people are only tools, but they have no power over us. So let's all take it!

Elder Alexander of Gethsemane said: "As much as the soul can accommodate in enduring sorrows, so much does it contain the grace of God."

Leaving unfulfilled dreams of unbearable deeds and lofty images of life, let us begin in humility with the patience of sorrows. When our souls are prepared, if it be God's will, then the higher will be given to us.

Recognition of the judgment of God on us as righteous, for we have all sinned. Let the conscience of each of us confirm to us that our sins are great. We ourselves are to blame. We must humble ourselves and thank God for everything. The true servants of God will hide themselves.

If the monks of the last times will not have monastic activity, then what must they endure during the influx of tribulations in order to improve the glorious and longed-for salvation? In order to infallibly expect salvation for oneself from the patience of sorrows, one must resolve and clarify this question for oneself. Bishop decides it. Ignatius: We must stand firm in the Orthodox faith. "I have passed away, I have kept the faith" - this is an indispensable condition for receiving the crown of heaven and the fulfillment of the gospel commandments, without renouncing the monastic feat. Reading the lives of the saints and the writings of Sts. fathers, we clearly see that their work is so sublime that for us sinners, weak, it is incomprehensible, and even sometimes seems incredible to our lack of faith. We must believe that this feat, this marvelous monastic deed, once existed, we must revere it and acknowledge humbly that we by no means have this monastic deed. Not to mention the innermost spiritual work, incomprehensible to us, about great deeds of prayer and others, we now see neither pillars, nor silencers, nor novices, nor complete renunciation of the world, nor true repentance, nor humility, nor true love, nor fulfillment of other virtues. Everything is weakened, impoverished,

Humbly recognizing that all this doing is not in us, we must nevertheless force ourselves to the best of our ability to do all these doing to the extent possible for our weakness. We must force ourselves to every virtue, fight every kind of sin, not surrendering to it voluntarily, either externally or internally, even if we had to endure sorrows for this struggle with sin, we must remain, although unworthy, weak, but still children , distant descendants of the great holy ascetics, bearing in their souls and hearts reverence and admiration for their great feat, as a kind of ideal, although incomprehensible to us, but attracting us to itself. If in the fight against sin and temptation we do not give up, that is, if we do not give up a feasible feat, a feasible imitation of the example of the saints of God, if we do not refuse it, then we will stand, according to the word of Abba Ischiron.

If someone had to stumble, to fall unintentionally, involuntarily, he would be healed by repentance, tears, the consciousness of his weakness, if he did not refuse to continue to fight with himself, with sin that fights us. Such, even if he falls, he will rise and stand in his main direction, not selling himself to sin. The one who loves sin more than virtue, the enjoyment of sin, who is afraid of sorrows due to self-pity, will not stand: who, according to the enemy’s suggestion, not seeing the desired good fruit in himself, will also refuse the feasible compulsion of himself, considering by his pride that if, they say, I unworthy and incapable of receiving soon and even never what the former and others received, then there is nothing to work in vain, and I don’t need some crumbs, leftovers, - and he will refuse first in his soul, and then outwardly, from the previously planned good way, narrow way. Let not the devil-enemy deceive us! If anyone sees that his entanglement in sin is strong, that sin has gained great power over him, taking advantage of his forgetfulness and foolishness, that he has sailed far into the sea of ​​sin, that the path of returning to God is long and difficult, let him not lose heart, only sincere the desire to return to God, and He is already waiting for us. The word of the prophet is touching: "Return (to Me), sons, and I will heal your contrition, says the Lord" (Jer. 3, 22). The Lord, as it were, asks us to return to His paternal arms, does not renounce us, considers us His children, how can we refuse to return to Him! Let the path be hard and narrow, we believe, we know by our faith where it leads. So, let us endure on this path, let us try not to stray from it - it is blessed, it is undoubtedly faithful.

Saint Mark the Ascetic says: "Everyone meets with due, according to his mood; allowed inductions are varied, a decent induction for everyone is known by the One God." "Guidance" is what the Lord allows (leads) a person to endure, in other words, sorrows. If sorrows depend on our spiritual dispensation, then there is no one to grumble at. Let's be patient and be patient. Saint Mark advises humbly recognizing oneself as worthy of any sorrow, as a due retribution for sins, and therefore endure them (i.e., sorrows) courageously, bring oneself into a repentant mood. The remembrance of sin, picturesque, for which the heart has not yet lost sympathy (especially in fornication), is not useful, but harmful. But confession before a confessor is necessary to cleanse oneself from the filth of sin and to obtain permission for a sin committed, and as an inner spiritual work in order to acquire a repentant mood.

The need for a detailed confession is proved not only by a person's inner experiences, but also by the rite of confession itself, set forth in the Church's Ribbon.

This remark was prompted by the fact that some, ashamed of the confessor, for various reasons, are looking for a way not to say everything in detail in confession, speaking in general terms or in such a way that the confessor cannot clearly understand what has been done, or even completely concealing, thinking to calm their conscience various reasonings with yourself in your soul. Here the enemy of our salvation knows how to recall in a perverted form the words of Sts. fathers and even Holy Scripture, in order to prevent a person from saving and necessary confession of sins before the confessor in the form in which they were made. But if a person’s conscience is not lost, it does not give him rest until everything is said in detail in confession. One should not just say unnecessary details that do not explain the essence of the matter, but only paint them picturesquely. Such a painting of pictures of sin, which is not alien to the delight of the remembrance of sin, especially in fornication, the fathers do not advise allowing yourself, so that the heart, which still loves sin, does not slow down and delight in sin.

Bishop Theophan the Recluse of Vyshensky gives an excellent instruction on confession and, among other things, says: “During confession, repentance of sin or sins must be brought to such an extent that the confessor definitely and accurately understands what has been done, and has a correct idea of ​​you, what you are, so that "Through the twists and turns of your confession, you didn't present yourself to your confessor as something other than what you really are. Especially, you shouldn't allow yourself to shift the blame on others, and look for excuses and justifications for yourself. Such a confession does not give peace to spiritual life. The soul is enlivened by sincere repentance, which is free from deceit. Truly the penitent is sometimes ready to endure any punishment from the spiritual father and everything that the Lord allows him to be sorrowful and humiliating, just to receive forgiveness.

The property of true repentance opens one's eyes to one's own sinfulness and sin in general.

Sorrows reveal our evil thoughts, having discovered these thoughts for ourselves, let us humble ourselves.

Our sorrows, in their outward appearance, do not resemble our guilt, but spiritually they rightly correspond to them.

The postponement and dissimilarity of punishment with our transgressions lead some to unbelief in the truth of God. Thoughts are the cause of every mournful event.

Two ways of human communication: 1) out of malice; 2) for love. Hence the two perceptions of our neighbors. Perception obliges to endure sorrows.

Observing the events of one's life and other people's, one can see the coincidence of circumstances with amazing clarity. No precautions and measures could and cannot prevent what is being done, for it is done according to the judgment of God. Someone to blame. You have to be patient and be patient. Otherwise, we sin against God.

There is no one to blame: the malice is within us.

Sorrows are allowed to be revealed who truly loves God. Without the patience of sorrows, even a grateful soul is incapable of the Kingdom of God. The firm patience of sorrows is tantamount to martyrdom. Sorrows mean nothing compared to spiritual blessings.

If vanity and love of glory are so disastrous, then we must humbly and prudently, even with joy, accept all sorrows, reproach and dishonor, as leading us to humility and salvation. Meanwhile, the slightest word is noticed and grief leads us to indignation and resistance to people; we don’t like even the humbling actions of the spiritual father: we don’t see, we don’t want to see that they are directed to our spiritual benefit; we are indignant at what is said or done not according to our heart, not according to our desire, we consider ourselves offended. O fools! Oh, our affection for the world and its praise and glory! A reasonable monk and servant of God longs for repentance and humility, seeing from them spiritual benefit; he cries and mourns when he is not humbled, he rejoices when he is deprived of human glory. Let us also force ourselves to every kind of humility.

It is said: "The Lord humbled himself and save me."

Glory to Thee, my God, for sent grief!

Worthy according to my affairs, I accept.

Remember me in Your Kingdom, and may Your holy will be done in everything. Amen.

9. About prayer

/.../ Rev. Mark the Ascetic writes in a sermon about those who think to be justified by works (ch. 167):

"The one who neglects the commandment to pray is comprehended by the most serious violations against the commandments, passing him one to another, like a prisoner."

"Prayer should be the main feat of a monk."

But, of course, the prayer is correct. It is necessary to pay special attention to the correctness of prayer. Wrong prayer does not have good fruits, quite the contrary.

The envy of the devil and all the demons excites them to seek the death of people and fight against them, especially during the prayer of God's servants, for with the right prayer a person can receive and receives every good. The order of the fight against the enemy:

1. Plausible thoughts - attention to them deprives the mind of freedom.

2. Obviously sinful thoughts - the mind, having lost its freedom at the first thoughts, is defeated by the second ones.

Hence the general rule: during prayer, reject every thought.

The law of the affinity of sins among themselves is the incessant warfare of the enemy, its intensification during our prayer.

What thoughts and in what order are brought by the enemies, firstly: insults and insults, in order to shake the foundation of prayer. Thoughts about earthly glory and earthly prosperity under the guise of virtue and even something spiritual; their basis is pride.

Let us recall the story of two monks who found gold in the desert. One, seeing the gold, jumped over it and ran as if from a poisonous snake. Another took it and, having necessarily left the already deserted silent life, began to build churches, almshouses and the like. Of course, in his worries he lost his monastic peace of mind and composure, for this matter is a worldly matter, and not a monastic one, although he did a good deed. And it was said that all these deeds and buildings were not worth the one jump that the first monk made, running away from the gold lying on the ground. Blessed is he who has not bound himself with anything, has not entangled himself, says St. Mark the Mover.

“The one who is entertained by various thoughts, even if they are useful, is not recognized as a temperate person: they are not more useful than prayers” (chap. 40, about those who think to be justified by works).

Consent with the thoughts of sin is communion with the enemy, hence the departure from us of the power of God and help.

The most severe battles of thought: 1. Fornication. 2. Despondency. We must reconcile. Humility attracts the help of God. The corrupting effect of lustful thoughts from enjoying them - for a long time the grace of God recedes, which can again be attracted only by sincere repentance and abstinence from these thoughts. Since prayer should be the first thing a monk does, he needs to know what he will meet during prayer in order to do this first thing with success.

The image of the battle of the enemy and all the advice of the bishop. Ignatius Bryanchaninov "On the Special Opposition of Fallen Spirits to Prayer" (vol. 5, p. 354) is the fruit of his personal blissful experience. That is why they are so faithful and instructive. This article is worth reading and rereading. And to suppose the beginning of the prayer as indicated there. Without this, our prayerful work will be vain, useless, and bare knowledge by letter without fulfillment in practice will serve us only as a condemnation. "The letter kills" (2 Cor. 3:6).

For a detailed and thorough teaching on prayer in general and the Jesus Prayer, which is included in monastic vows as an integral part of them, see Volumes I and II of the writings of Bp. Ignatius.

One elder said to one of his spiritual sons, a layman who was clinging to monastic life: “You have lived at the monastery, seen the outward structure of monastic life, got to know it; 1st volume "The conversation of the elder with the disciple about the Jesus Prayer".

A monk without prayer is not a monk. This is how the aforementioned elder looked at monastic life.

The fruit of prayer must be kept. He is ruined, lost very often from idle talk immediately after prayer and from daydreaming, which is the same idle talk, but only with oneself. Silence after prayer is very useful; it keeps the prayer in the mind, heart, and even on the lips aloud to itself.

Now that there are no monasteries, cell rule has not lost its necessity. It is necessary to maintain a prayerful and generally monastic mood. There is no monasticism without prayer. And monasticism for monks is their vow. The vow cannot be waived. Not only a monk, but also a layman who is coming to monasticism and therefore has become close, as if kindred in spirit to monasticism, will see from experience how expensive it is to fulfill a prayer rule at home.

Not everyone can often stand for prayer during the day. But to force oneself to prayer, although mental, if in public, is possible for anyone. It is possible to begin and end every work and occupation by raising the mind to God. A cold attitude to the matter of prayer is not useful. "I prayed, read what was necessary, and is free. I served my duty." Such prayer does not bring good results. And such a prayer happens to those who limit their appeal to God only by doing the rule or going to church, not striving for prayer to fill and illuminate their whole life, all their deeds. The desired mood of prayer is not immediately achieved, it takes whole years to acquire this, but it is necessary to force oneself, it is necessary to consider oneself constantly indebted to God, both in all virtues and in prayer. It is necessary to acquire a heartfelt awareness of the need for prayer, and in order not to drive away the prayerful mood from oneself, one must protect oneself from every irreverent word and deed, from everything that violates the peace of the soul, that is not according to conscience, not according to the law of God.

10. About remembering death

/.../ One elder told his disciple that he, while still in the world, once was a guest in the evening in a high society house. Having retired to one of the rooms of the house, he began to talk on a religious topic and touched on the reasoning about death. As you can see, the conversation attracted the attention of many, and they listened to what the future elder, then almost a young man, said. During the conversation, a gentleman came into the room and, listening to what was being said, said to one lady: "What desire do you have to listen to these conversations about death?" Not at all embarrassed by the reproach, the lady replied: "In a conversation with ... about death, life lies!" He, having heard such an answer, fell silent. And indeed, the answer was right. The good thoughts and aspirations of the one who spoke about death led him, by the Providence of God, to the monastery for the salvation of the soul, for the preparation of the soul for eternal life.

"Remember your last - and you will not sin forever."

11. About hermit life and about confession, repentance

/.../ It is impossible to spontaneously decide on hermitage and seclusion; you need a call from God.

Mode of action on a person: 1. The Holy Spirit. 2. Demon: 1) autocratically and suddenly; 2) has no power, seeks consent.

The lack of humility, the recognition of one's own merits is the basis for delusion. The venerable fathers of some, whom they recognized as capable of seclusion, after proper preparation, blessed for seclusion; others were forbidden because of their state of mind.

With arrogance and spiritual passions, one cannot choose a solitary life. In addition to obvious charm, the shutter can be the cause of subtle mental charm.

Sometimes one has to observe that some strive for a desert life and silence, in the secret of their hearts seeking a completely comfortable, serene, sorrowless life. This desire is reckless, not to mention that it is unrealizable. There has not been, is not, and never will be a sorrowless life. Rev. Mark the Ascetic says: "Having rejected suffering and dishonor, do not think to bring repentance through other virtues: vanity and a mood of the heart, alien to contrition of the spirit, know how to serve sin and the deeds of righteousness" (ch. 156). This means that you need to humble yourself and surrender to the will of God, realizing your weakness, and not dreaming. The feat was, is and will always be a feat. High feats are not for everyone, you need to start small. And whoever does not want small things (patience, small sorrows), strives for more, he only deceives himself.

Some are tempted by the content of Chapters XII and XIII of Volume 5, seeing in them teaching as if against eldership. And some are generally inclined and prejudiced against the writings of Ignatius Brianchaninov.

By the way, even in the Optics of the Desert, the works of Bishop Ignatius were not favored by some of the elders. The reason for this is this: Bishop Ignatius wrote in general for all monasteries and monks, and he wrote just when there were great elders in Optina Hermitage, there was, so to speak, the heyday of eldership, which was not in the vast majority of monasteries. Optina Pustyn was in a special, exceptional position. In the presence of spiritual wealth in the Optina Hermitage, the works of Bishop. Ignatius could not have the special, important meaning for its inhabitants that they had for the monks of other monasteries and even the laity seeking the salvation of their souls. They (actually, these two articles) could even harm an inexperienced newcomer novice of Optina Hermitage, engendering in him the idea of ​​distrust of the elders, and distract him from their simple-hearted obedience to the detriment of his monastic prosperity. Protecting some of their spiritual children from the possibility of such a phenomenon, the elders did not advise them to read the writings of Bp. Ignatius, giving them an understanding of monasticism from the spiritual side by his guidance and selection of another, mainly patristic reading. But for those who did not have a permanent elder (and this was the case in most monasteries), the writings of Bishop. Ignatius were precious. They were also precious to the monks of Optina Hermitage, who used them for their monastic edification; they did not prevent them from being in obedience to their elders, and even the elders themselves pointed to them as an excellent guide to understanding the true monastic feat. Reading the writings of ep. Ignatius, attentively and without prejudice, will clearly see that they do not go against eldership, but only point out that now the true elders are very poor, that it is now very difficult to find an elder, and that regardless of what kind of elder and whether there is one it is obvious - the very life under the guidance of the elder has now become a rarity and for many reasons very difficult or, as Bishop puts it. Ignatius, and our time is not necessary, only the assimilation of his spirit is possible.

Consequently, the unfavorable attitude of some elders to the writings of ep. Ignatius must be considered relative and temporary, for his writings are completely Orthodox, imbued with the spirit of the Gospel and the teachings of Sts. fathers, they are worthy of all attention and respect. It must be remembered that Ep. Ignatius, warning against reckless obedience to the elders, has in mind moral obedience, performed in the soul for the purpose of moral, spiritual education of oneself, one’s mind and heart, and not external obedience, necessary and necessary in any monastic community and even in general in all relationships between people, excluding from this only the case when something obviously sinful is ordered or advised. This is ep. Ignatius also stipulated at the end of 76 and the beginning of 77 pages and on page 80 in note 3. Therefore, there is no reason for contempt, self-conceit, self-thinking here, as it may seem with a cursory and inattentive reading. And what is moral, to surrender with one’s soul and heart to complete obedience to someone is possible only if one is confident in the truth of the teaching taught, constantly confirmed and taught by the personal virtuous life of the student, in accordance with the spirit of the Gospel and Sts. Fathers of the Orthodox Church - there is no need to argue. In general, about the benevolence of the senile leadership, Bishop. Ignatius speaks clearly in many places in his writings, for example, in volume 5, p. 8 p. 3, 63 at the end; 102, 149, 150, 338, 339, 459 (1886 ed.).

Humbly considering yourself a sinner, worthy of both external and internal sorrows and struggles, you must endure everything in the hope of God's help. If the struggle turns out to be lengthy, so tedious that no outcome or end is seen, then you need to know that everything on earth is temporary, that we are waiting for eternal life beyond the grave. The Lord will help, you just need to be patient in the hope of God's mercy. Bishop pointed out very correctly. Ignatius on the necessity and persuasive quality of confession. This will prove to everyone experience. Confess and see the benefit. By the way, a few words about confession.

Many seek, as necessary, a confessor of a high life, and, not finding such a person, they become discouraged, and therefore rarely, as if reluctantly, come to confession. This is a big mistake. One must believe in the very sacrament of confession, in its power, and not in the performer of the sacrament. It is only necessary that the confessor be Orthodox and legal. There is no need to argue that the personal qualities of a confessor mean a lot, but one must believe and know that the Lord, acting in every sacrament by His grace, acts according to His omnipotence, regardless of these qualities.

It is very expensive to have a reverent confessor with whom one could consult and clarify certain issues of spiritual life and simply talk in order to warm a cold heart with spiritual conversation and receive spiritual reinforcement in the sorrows that surround us - but if we cannot immediately find one, it is very it is unwise not to resort to confession at all. It is like someone who does not have a good broom for cleaning his house, but does not clean it at all. There is no good broom, take what you have. If only it was clean in the house; or, without good firewood, it will not heat the house at all and will freeze.

Others want to make every confession a spiritual conversation. Maybe this is good, and even sometimes necessary, but there is not always an opportunity for this due to time and other reasons. Essentially, these are two different things. Once two young men were at the confession of one confessor, with whom they had repeated conversations before confession. In conversations, of course, they expressed different opinions, perhaps disagreeing with each other, and in general, as in any conversation, there could be superfluous words and deviations somewhat away from the spiritual subject. After the confession, these young men, in a conversation among themselves, touched upon how that confessor confessed them. One said: “When I allowed myself to say something during confession, as if asking for clarification or disagreeing with the confessor’s remarks, he severely and authoritatively cut me off, saying: “Since you came to confession, then repent in humility; this is not the time to speculate.' That made an impression on me. It was said with authority.'

It should be noted that there was plenty of time and it was impossible to suspect the confessor of not finding something to say - apparently, this was his view of confession.

Whoever, in simplicity of heart, will say his sins with contrition and humble feeling, with the desire to correct himself, he will receive the forgiveness of sins and peace of conscience by his power of the grace of God, acting in the sacrament.

/.../ Returning to the question of courage, I note that true holy courage is always connected with a feeling of deep humility. The humble is always ready to endure everything, both internal and external, considering himself worthy of not only sent sorrows, but even greater ones. A humble man cannot be upset, embarrassed - he is always ready for anything, as Moses Murin said when he was expelled from the meal: "Get ready and not be embarrassed." So, let us prepare our souls and hearts with humility, and it will help us in the patience of all temptations.

God wants men to be instructed by men.

The whole point is that every monk must himself embark on a feat with self-sacrifice and must force himself, with heart disease, to fight against passions. If he does not strive in this way, then no elders will help him. One saint of God said: "The elder prays for him (the disciple), weeps, and he jumps." What's the use? Personal achievement and personal compulsion of oneself are necessary. Ep. Theophan Vyshensky the hermit says about the leadership (the elder) that it is like a border pillar, on which it is written and indicated where and how to go, but you already have to go yourself, otherwise you will just stand at the pillar without achieving anything. Very true and to the point.

It would be useful to note that the content of the above chapters - XII and XIII - applies to those who seek guidance (disciples) and leaders (elders). Let each one take for his own edification that which concerns him; a novice - how to learn and humble yourself, and a leader - how to teach. Both will benefit.

Some do not like the very form of presentation of the works of Bishop. Ignatius, but this, to put it simply, is a matter of taste and character of a person, and in any case, this cannot be attributed to significant shortcomings.

Finally, the following can be added. Some people cover up their unwillingness to obey at all (because to obey means to give up one’s will, and this is a disease for the heart) by justifying themselves that, they say, there are no elders and, therefore, there is no one to obey, and therefore they do not accept any advice at all, that is, already a rejection the spirit of obedience, about the need to acquire which Bishop speaks. Ignatius (vol. 5, pp. 75 and 76).

This is already a delusion, from which God save everyone. This can be said in the words of Rev. Abba Dorotheus is the cause of all moral falls in general. To such a crafty attitude to the matter of obedience, the works of Bishop. Ignatius is not given the slightest reason; such an attitude proves not a lack of writings, but the evil will of a person, for which even the true word of God can appear "the will of death into death," as St. apostle Paul.

In conclusion, it remains only to wish that the writings of Bishop Ignatius be carefully read and bear good fruit.

12. About repentance

Repentance as the beginning of spiritual life; repentance is necessary for receiving the gospel; the property of repentance opens the sight of one's sins; repentance leads to spiritual visions. Repentance requires renunciation of attachments and absent-mindedness. An imaginary grace-filled calmness is self-delusion. Without repentance and weeping, an attentive life does not bring good fruit. You need to pay attention to yourself, you need heart disease and contrition.

Crying and tears are a gift from God. Although weeping and tears are a gift of God's grace, their cause is our will. The gift of weeping must be kept. It can be lost. “Even if acquired, it can easily be lost if we indulge in absent-mindedness, entertainment, serving our passions and whims, pleasing people, peacefulness, gluttony, gossip, slander, even verbosity” - the reasons from which this gift is lost.

"In an inconspicuous way, we can move from a state of tenderness into a state of insensibility." Insensibility is terrible because it does not understand itself.

The need for weeping, repentance and tears for purification from passions and for the acquisition of virtues.

The path of repentance and the consciousness of one's sinfulness is safe from demonic delusion. Seeing yourself as a saint is a sign of delusion and self-delusion. The success and joy of the monk is in the consciousness of his sinfulness, in the vision of his sins. It is necessary not only to see one's sinfulness, one must build all one's actions, one's whole life and activity in full accord with the consciousness and vision of one's sinfulness.

The sight of sins is a gift from God. You have to ask God for it. The manifestation of a feeling of repentance in the saints is incomprehensible to the carnal mind.

"When any one mortal sin strikes the soul of a person, then all the accumulations of sins approach the person, declare their right to him. This accumulation refers and relies on the spiritual law." Terrible law! It is difficult to escape from the power of sin. It is good to have the fear of death.

Generosity and perseverance in the fight against sin are necessary, even if sin overcomes at times. The call to repentance is the call of God.

It is necessary to move away from temptations and fuss in general. The terrible act of renunciation of Christ:

1. Renunciation of Christ is made by confession of renunciation with the lips, then without fail and immediately follows renunciation with the heart and with the whole being. Is being done

2. renunciation of Christ by a residence deliberately opposed to Christ's will; it is done

3. despair, which is the rejection of faith in Christ.

The revival of the soul is accomplished by the will of God and the power of God, but a person is required to have his will in bringing repentance to God. The period of repentance required by the sinner is known to God alone.

The repentant sinner, even being, as it seems, forgotten by God, as it seems to him, by the miraculous providence of God, gains spiritual benefit, comes to prosperity. Let's put aside the sadness. The Lord leads us to salvation!

"Nothing, nothing helps so much to receive healing from an ulcer inflicted by mortal sin as more frequent confession; nothing, nothing helps so much to mortify the passion that nests in the heart, as a thorough confession of all its manifestations, all its actions."

Confession is essential in the fight against sin. Repentance is only recognized as true and valid when its consequence is the abandonment of mortal sin.

Ep. Ignatius concluded his counsels (vol. 5, p. 366) with the doctrine of repentance. It is no coincidence that. This indicates that, while passing through a God-pleasing life in accordance with all the requirements of the Holy Gospel (according to all its advice), we must both begin and end everything with repentance, with the consciousness of our sinfulness. Without it, we will go astray from the right path. Rev. Mark the Ascetic very definitely and clearly says that repentance befits everyone and always, both sinners and the righteous, who desire salvation and begin spiritual life, both average and perfect (Word about repentance). So, let us repent, we will attain repentance, a humble dispensation, we will weep and grieve over our sins and our sinfulness. Let us reject despondency and despair, put our hope in God's help, begin the fight against sin, repent - the Kingdom of Heaven is promised to the penitent. Amen.

13. Mind of Truth

Yes, we know that the retribution for forgiveness of offenses is greater than the retribution for any virtue.

It is fitting to rejoice that we are gaining a favorable opportunity to receive forgiveness for our sins by forgiving our neighbor. This is the mind of truth. He is more abundant than all knowledge. Meaning of Forgiveness:

1. The greatest retribution.

2. Mind of truth.

3. Spiritual fruits.

“For forgiveness of our neighbor’s sins, let us see in ourselves the action of grace, mysteriously given to us by holy baptism; it will no longer act imperceptibly for us, but with all obviousness, quite tangibly” (Bishop Ignatius, vol. 5, p. 203) .

What marvelous fruits of forgiveness! But we do not want this, or rather, we do not dare out of self-pity: it is a pity to part with the delight of vanity and sweetness. You need to forgive with much humility, placing the blame on yourself - this is a necessary condition for forgiveness of offenses. Some external worship and the word do not reconcile, do not touch the heart, like an empty sound.

Yes, we know that the retribution for forgiveness of offenses is greater than the retribution for any other virtue...

14. About sobriety

/.../ Once a man came to a certain monastery on a pilgrimage. There was a fast, and in that monastery several brothers were being tonsured to monasticism, at a late liturgy. At the end of the divine service, when everyone dispersed, after all the rites of tonsure and the handing over of the newly appointed elders, the newly tonsured remained in the temple for up to five days, as was customary in that monastery. Suddenly that pilgrim comes up to them, asks permission to say a few words to them, and immediately begins to speak. Although he spoke incoherently and even somewhat strangely, he also expressed valuable thoughts. He spoke about his sorrows and the impression that that monastery made on him, about his search for salvation and monastic life, about the fact that the elders refused to accept him into the brotherhood of that monastery, saying almost verbatim what his elder or someone else had told him. then the other, to whom he previously addressed, showing him another abode or even another path. This agreement of the words of the people of God, who did not know each other, who were in different places, but who spoke the same thing, struck him, and he expressed his readiness to render obedience, although it was sad for him to leave that monastery, where he hoped to find refuge among waves of the sea of ​​life. Finally, he began to ask St. prayers of all the newly tonsured to help themselves. At the same time, he spoke about the difficulties of life where he was instructed to return or go, expressed fear that he would not disperse there (I don’t remember exactly), and then said: “And what does it mean to disperse, this can be known by one who himself ever dispelled..." These words were spoken with deep feeling. It was evident that much had been experienced and felt; it was evident that it cost him great labors and great sorrows to begin to gather himself, to begin to gather the spiritual wealth of the soul, scattered over the crossroads of this world. It was evident that the mere recollection of a scattered life resonated painfully in his heart. Bowing to each of the newly tonsured earthly ones, he departed...

Yes, the great calamity of the soul is the scattered life. It makes a particularly terrible impression on those who allow themselves to be absent-minded, having already begun an attentive life. A reverent Christian should spend his life in every kind of attention to himself and sobriety. "Watch and pray, lest you enter into misfortune," the Lord said.

15. About fallen angels

/.../ The devil has no power, he acts as long as God allows.

In the troparion, the holy martyrs are told that they "smash even the feeble insolence of the demons." Indeed, the audacity of demons is unimaginable and seems to have no limits: they try to tempt absolutely everyone. How much, for example, insolence in the desire to tempt and fight Sts. apostles: "to sow like wheat." But their weakness is clear to every believer. They could not harm even swine without permission (Mark 5:1-20); as specifically and clearly St. the apostle, that it is only necessary to resist the devil with firm faith - and he will turn into flight (James 4, 7 and 1 Pet. 5, 8-9). May this be our consolation.

Who will fight the devil according to the instructions of the Word of God and the explanation given to us by Sts. fathers who have experienced this battle and defeated the enemy with the help of God, he can hope for victory. The power of God is perfected in weakness (2 Cor. 12:9).

The Lord is waiting: where our hearts will bow - whether we will remain faithful to Him or betray Him because of the temporary sweetness of sin.

The Holy Fathers said: "Cut off the thought - you will cut off everything." It is very important to remember that by any agreement with sin, and through sin with demons, we betray the Lord, we betray Him for the vile price of sin. Who and what are we exchanging for? Personal disagreement with sin and struggle against it by prayer and confession are necessary. Ep. Ignatius.

May the Lord make us wise without double-mindedness to fight against the enemy of our salvation and sin: without wisdom from the Lord and His help, victory is impossible; we are weak and weak without the help of God, but with God's help everything is possible, as the apostle said; "I can do all things through Jesus Christ who strengthens me" (Phil. 4:13).

16. About faith

They asked Rev. Pimen the Great: "What is faith?" The Great One replied: "Faith consists in being humble and doing mercy, that is, humble yourself before your neighbors and forgive them all insults and insults, all their sins."

[Note: Here, of course, faith is active, not dogmatic].

First, in order to test faith and will, it is necessary to experience languor and hardship in the ascetic struggle, and then the consolation of the Holy Spirit is already granted. Gifts of grace, received with labor and heart disease, must be carefully guarded by the recipient. The difficulty and painfulness of a feat teaches us to appreciate and keep the gift. Saving - the memory of death. The mind is perplexed when considering the incomprehensible fates of God... How comforting and at the same time humbling is the content of the parable of the feast of faith! Humility: I am none other than a hungry, dirty, ragged beggar; the rags in which I am dressed barely cover my shriveled, dirty body. How not to reconcile, how not to cry, seeing and feeling such a disastrous state and situation.

Conscience inexorably testifies to the truth of the position in which I have been placed or placed myself - testifies to my complete begging ... It is comforting: despite the fact that I am a beggar, I am admitted to that Chamber, where the feast of faith consoled and satiated the rich and glorious incomprehensibly to me my fathers and ancestors. I am not worthy of their meal, I am not even allowed to sit near the table, but still I am allowed to collect from the table the remains and crumbs of nothing else, namely those inexpressible spiritual dishes that the fathers ate. These crumbs can support my weak life. Such is the will and mercy of my God. /.../ The Holy Fathers teach that it is easy to make an outward monk, but to become a monk according to the arrangement of the heart (God looks at the heart) is a great and difficult task. Consequently, not everyone who lives in a monastery and wears monastic clothes can be recognized as a monk, and not everyone who lives in the midst of the world must be recognized as a worldly person. May this be done to the monks in humility and in fear of salvation and as a consolation to the servants of God, although they live in the midst of the world and strive to remain undefiled by it, but by the will of God’s fate they are not able to leave the world outwardly, and now also to all reverent monks who are forced to live outside the cloisters , which are not. The place and way of life is of great importance in the spiritual life in the sense of convenience and inconvenience, but they do not save: the grace of God saves those who show their will. One can be saved in every place, in every honest life; it is said in the psalm: "in every place of His (i.e. God's) dominion, bless the Lord, my soul."

Let us thank the Lord God for all His mercies shown to us sinners. Let us give thanks for the fact that we are children of the Orthodox Church; let us give thanks that it has been given to us, if not by our life, then by the mind and feeling of the heart to know to some extent the holy monastic life; let us give thanks that it has been given to us, although to some extent, to understand the vanity and vanity of worldly life; let us give thanks for the crumbs of a wonderful meal that we have received. We are unworthy of the inheritance of our fathers and ancestors due to our sinfulness, but great mercy has been shown to us: crumbs of the holy food that our fathers ate were given to us; the quality of the crumbs testifies to the quality of what they are left from. The existence and dignity of the unthinkable crumbs of these, as well as food itself, are not known to the people of this world and those whom the conditions of life (by the unknown fate of God) did not allow to recognize them.

Let us give thanks for all this and much more, and let us humble ourselves: to whom much has been given, much will be required. /.../ let us not allow ourselves to condemn those who do not understand us and whom our depraved heart is ready to judge at every convenient and inconvenient occasion. This judgment belongs to God, not to us. Let us reconcile ourselves purely from the consciousness that we personally have not deserved the mercies of God we have received. We have received mercy - what we receive obliges us to keep. Let us be even more humble, seeing our negligence in the matter of preserving what we have received. To store and preserve what you have received, you must cherish it and revere it, otherwise you can lose it. Let us humble ourselves even more, seeing that our corrupt heart, deceived by our enemy and sin, is ready to exchange a priceless treasure for an insignificant, temporary, earthly and sinful pleasure. Let us pour out a repentant prayer before the Lord for help and the consciousness of our complete impotence. By vigilance over ourselves and forcing ourselves, let us express our will (love for God), and the Lord will not leave us.

Hieromonk Nikon (Belyaev). Will
spiritual children. Kuibyshev, 1990