Ochevo Church of the Presentation of the Blessed Virgin Mary into the Temple

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56.476304; 37.531963

Russia, Moscow region, Dmitrov urban district, Ochevo village

Ochevo village, Moscow region

Russia

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Holy Vvedensky Church in Ochevo

was built in the 1740s on the site of a wooden church that burned down during a thunderstorm.

Elder Paisios

Pilgrimage trip to Father Paisius

Elder Paisios: “You can only help with kindness.” Get the advice of a perspicacious Elder before making an important decision in life.

According to the testimony of pilgrims, special grace reigns in the temple of the village of Ochevo. The point is not only that this is the oldest church that has never been closed - the history of the Vvedensky Pogost begins in 1673, not in absolute cleanliness and unique decoration. Father Paisiy has served as rector here for several decades. In the Moscow Diocese he is one of the oldest ministers and has the rank of Archimandrite.

The Path to the Priesthood

Father Paisiy (Peter) was born in the city of Stavropol, into a large family of Stolyarovs. After he, his two sisters and four brothers were orphaned, he was raised in an orphanage. Since childhood, Peter was drawn to an Orthodox church; he often went to services, listened to the church choir, and dreamed of becoming a singer. During the time of general atheism, he refused to join the party due to his convictions, and was often subjected to threats and persecution. They tried to set fire to his house twice, but his faith only strengthened.

After graduating from a vocational school, the future priest worked at a secret factory as a tool maker in Korolev, then the time came for church education. After studying at the seminary at Sergiev Posad, he began to serve in the Ivanovo diocese. In 1989, Metropolitan Yuvenaly was appointed rector of the church.

Archimandrite Paisiy (Sokolov) as rector of the Ascension David Hermitage (mid-nineteenth century)

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Genesis: Historical Studies

Correct link to the article:

Babich I.L.
— Archimandrite Paisiy (Sokolov) as rector of the Ascension David Hermitage (mid-nineteenth century) // Genesis: historical research. – 2016. – No. 1. – P. 237 - 269. DOI: 10.7256/2409-868X.2016.1.17513 URL: https://nbpublish.com/library_read_article.php?id=17513 Babich Irina Leonidovna
Doctor of Historical Sciences

Chief Researcher, Institute of Ethnology and Anthropology RAS

119334, Russia, Moscow, Leninsky Prospekt, 32a

Babich Irina Leonidovna

Doctor of History

Chief Scientific Associate, Institute of Ethnology and Anthropology of the Russian Academy of Sciences

119334, Russia, g. Moscow, st. Leninskii Prospekt, 32a

DOI:

10.7256/2409-868X.2016.1.17513

Date the article was sent to the editor:

06-01-2016

Publication date:

22-01-2016

Annotation:

The article examines the activities of one of the major abbots of the Russian monastery - the Ascension David Hermitage - Archimandrite Paisius (Sokolov).
A nobleman with a university education, he decided to devote himself to Orthodox monasticism. This decision was influenced by one of the authoritative elders of Russia - St. Macarius of Optina. Father Paisius did a lot for the prosperity of the monastery (increasing the number of monks, improving the life of the monks, the morality of the monks, improving the financial condition of the monastery, repairing monastery buildings and constructing new buildings, in particular, the construction of a bell tower). The article is written on the basis of the historical method with the use of new archival materials extracted from Moscow archives (Central State Archive of Moscow, Russian State Archive of Ancient Acts, Department of Manuscripts of the Russian State Library. Optina Pustyn Foundation), as well as important written sources (letters of Father Paisiy Sokolov ). Archimandrite Paisiy, who came to the Ascension David Hermitage in 1843, carried out a number of reforms in the monastery, which allowed the monastery to achieve prosperity. Thus, over time, Fr. Paisiya ended a long period of modernization of the community, which began at the end of the 18th - beginning of the 19th century, when a communal Rule was introduced in the David's Hermitage, as opposed to the especial one that had previously existed in the monastery. Keywords:
monastery, Russia, Macarius of Optina, Holy Synod, Archimandrite Paisius, Ascension Hermitage of David, Orthodoxy, Architecture, Bell Tower, Monks

Abstract:

This article examines the activity of one of the prominent hegumen of the Russian monastery – Ascension Desert of St. David – Archimandrite Paisios (Sokolov). Being an educated nobleman he decided to dedicate his life to the Orthodox monasticism. He was influenced by the reputable Russian elder Makary Optinsky. Paisios contributed a lot into the prosperity of the monastery (increase the number of monks, improved their living conditions, level of ethics, financial situation of the monastery, as well as construction of the new buildings, particularly the bell tower). The research is based on the historical method, with attraction of the new archive materials extracted from the Moscow archives, and the important written sources such as the letters by Paisios Sokolov. Since his appearance in the Ascension Desert of St. David monastery in 1843, he conducted a number of reforms that allowed the monastery to reach prosperity; it is marked as a long period of modernization of the community, which has started back in the end of the XVII-beginning of the XIX centuries.

Keywords:

monastery, Russia, Macarius of Optina, The Holy Synod, Archimandrite Paissy, Ascension David deserts, Orthodoxy, Architecture, Bell tower, monks
Introduction
Study of Orthodox life in the North Caucasus during the 19th – 20th centuries. [1; 2; 9] led us to the study of Orthodoxy in Central Russia. In 1843, a new abbot was appointed to one of the monasteries near Moscow, the Ascension David Hermitage, who significantly changed the life of this monastery - Archimandrite Paisy (Sokolov Petr Ilyich). O. Paisiy came from the Tula nobles, was born on January 19, 1806, was the son of the secretary of the Tula provincial government. In 1822, young Peter entered Moscow University in the literature and medical departments, but did not graduate, as he decided to devote himself to monasticism.

At the beginning of his spiritual path, Abbot Paisius, while still a university student Peter, met St. Macarius of Optina, who at that time was still in the Bogoroditsky Ploshchansky desert. A letter from Abbot Paisius St. is known. Macarius, dated March 21, 1831 [6, F. 213. Cor.82. Storage unit 40. L.1-3]. In this letter, he wrote that he had previously received letters from St. Macaria. This indicates that they knew each other. Presumably, communication with the future elder influenced the decision of Moscow University student Peter to leave his secular career and become a monk. Later becoming abbot Fr. Paisius continued to communicate with St. Macarius of Optina for many years. It is known that in 1852, being the rector of the David Hermitage, he came to the monastery of Optina Hermitage to meet with St. Macarius, who headed it at that time [4].

So, in 1826 he entered the Krasnoslobodsky Spaso-Preobrazhensky Monastery, on September 13, 1830 he was tonsured a monk and named Paisius.

Let us give his service record: on February 26, 1833 he was ordained hierodeacon, on August 28, 1834 he was transferred to the Penza Bishop's House. On February 19, 1835 he was appointed assistant to the economist, on February 24, 1835 he was ordained hieromonk, on April 1 he was appointed to the position of economist. On September 2, 1836, at his own request, he was dismissed and on September 16, he returned to the Krasnoslobodsky Monastery. On May 2, 1837, he was sent to Moscow for treatment. On September 20, 1837 he was moved to the Spaso-Theban Monastery, on January 22, 1839, he was transferred as treasurer to the Mozhaisk Luzhetsky Monastery, on June 11, 1839 - to the Joseph-Volotsky Monastery, and finally, on March 31, 1843, as rector of the David Hermitage. On September 30, 1853, he was appointed dean of the cenobitic monasteries. On July 18, 1854 he was appointed rector of the Luzhetsky Monastery. August 17, 1859 - rector of the Moscow Intercession Monastery, where he died on April 11, 1866. Became Archimandrite on July 18, 1854 [10, F.203. Op. 746. D. 876. L. 49; 3, p.70]

Hegumen Paisiy fell in love with David's hermitage very much. In a letter to his brother, he wrote that he would like to remain in this monastery as a simple monk, and even prepared a cell for himself [5, No. 40. pp. 356-357]. Since 1826, Abbot Paisius lived in different places, and nowhere was he as happy as in the desert. In turn, David’s monks loved him and treated him, as Abbot Paisius himself wrote, “as with a brother in simplicity of heart,” emphasizing that “this is a source of peace and a matter of true love” [5, No. 40. p. 356 ]. He had a large family, his brothers and sisters, his mother visited him, about which the abbot wrote to his cousin, Hieromonk Joseph [5, no. 40. p. 356]. His brother, Ivan, lived in Serpukhov. He was treated there, but was already dying. Hegumen Paisius wrote to Fr. Joseph: “If he dies, I will put him in my monastery” [5, No. 40. p. 356]. Brother Ivan actually died and was buried in the monastery.

Increase in numbers

monks

There were few monks in David's Desert. Rector Fr. Paisiy in his letters to his brother Fr. Joseph complained that there were few monastics who were capable of fulfilling obedience in the Davidic Desert, so he actively sought to increase the number of brethren. He emphasized: “the farm is quite troublesome, and there are few of the brethren who are capable of it” [5, No. 35. p. 321]. Therefore, the archimandrite began to actively increase the number of monastics and not just increase, but spiritually nurture and develop them. When Fr. Many novices came to Paisia’s monastery, whom he gradually tonsured as monks and ordained as hierodeacons and hieromonks.

In 1843 there were about 20 people in the monastery, and a few years later there were about 50 people, of which about 20 were novices. It is noteworthy that the young nobleman Sukhotin, the future hieromonk Methodius, also came to David’s hermitage, which, of course, is due to the fact that the abbot himself was a nobleman and, perhaps, the novice was familiar with him earlier. By the time Fr. Paisius from the monastery there were more than 70 people in the monastery, and about 30 novices. Of course, this is a huge merit of the abbot of David’s Hermitage.

Under the abbot of Paisiya, the novice Sukhotin appeared in the David Hermitage. He began his monastic service in the Joseph-Volokolamsk Monastery, where he entered on March 6, 1841. At his own request, on April 26, 1843, he transferred to the Ascension David Hermitage, where on October 16, 1845 he was tonsured a monk with the name Mephedia, January 12, 1846 ordained to the rank of hierodeacon and 4 days later to the rank of hieromonk, on March 24, 1849 he was appointed treasurer. He was born in 1805 into a noble family and was educated in the 2nd Cadet Corps in St. Petersburg, where they taught not only military sciences, but also theology, as well as languages - Greek, Latin, French and German. Thus, we see that he was transferred to David's hermitage immediately after the appointment of the nobleman Paisius (Sokolov) there - March 31 - April 26. Both nobles may have known each other before. Exactly about. Methodius became one of the best students of Fr. Paisius and eventually headed the monastery himself.

On October 16, 1854, Sukhotin was transferred to the position of rector of the Catherine Monastery. The archive preserves a detailed outgoing journal of the Catherine Hermitage for 1854-1866, from which it follows that the builder-hieromonk Methodius paid a lot of attention to both maintaining the buildings in proper order and the spiritual life of the brethren and all the inhabitants.

It is also important that Fr. Methodius left the David Hermitage immediately after the departure of Archimandrite Paisius. Archimandrite Pimen wrote in his “Memoirs” that Fr. Methodius was a very smart and well-intentioned person. Archival data confirms this opinion. The brethren of the Catherine Hermitage during the reign of Methodius increased to 35-37 people. The builder-hieromonk Methodius was dismissed from retirement in January 1865 due to a serious illness: he was paralyzed. He died in the Intercession Monastery in the same year of 1865. Moreover, at the same time, until 1866, the rector of the Intercession Monastery was again Fr. Paisiy. This means that he accepted his student as already a sick person. The archimandrite himself died there a year later in the same Pokrovsky Monastery.

Activities of the rector

to improve the monastery

It must be said that the sin of drinking wine was typical of Russian monasteries and the abbots fought hard against it. When Fr. Paisiya practically managed to “cope” with the sin of drunkenness. At this time, only the monk who was prone to drinking wine remained, and Fr. Paisius did not want to send him to another monastery for correction, since, as he himself pointed out, “he managed to influence the hieromonk” and he drank less. In his letter to his brother monk Joseph in 1847, he wrote: “Our hieromonk is being transferred to you (meaning the Krasnobodsky Monastery - note by I.B.).” He drank, and he was sent there under supervision [5, No. 43. p. 388].

In 1847 Fr. Paisius described the monastic services in the Davidic Hermitage this way: “The service, although it was not very decent, is beginning to improve. In the morning, from 2 o’clock, two sermons are read, mass from 9, during the evening the Krasno-Slobodskoe rule is read - three rules and an akathist, and in the evening prayer after dinner in the church” [5, No. 35. p. 321]. From this excerpt from a letter from Fr. Paisiya to his brother Fr. Joseph can see that the abbot introduced some rules that existed in the Krasnoslobodsky monastery.

During the abbotship of Fr. Paisiya Monastery gained respect and authority among the residents of the Serpukhov district and nearby villages: there were many parishioners in the monastery. In 1846 Fr. Paisiy wrote: “Near us, a disease (cholera - approx. M.B.) appeared at the end of June, and then only in one village, 3 versts away, about 30 people died. Fear produced a beneficial effect among the people, repentance and prayer. Everyone turned to their parishes or to our monastery. On Peter's Day we had 300 communicants and on the next day - even more [5, No. 37. p. 332].

In the David's Hermitage, as we know, religious processions were held, in particular, during this period there was a religious procession to the monastery chapel of St. George, which was located on the way to the village. Semyonovskoe, about a mile away. During disasters and illnesses, the monks performed religious processions. Father Paisiy wrote that during the cholera that raged in the district in 1847, the monks performed religious processions “with icons in all the villages” [5, No. 37. p.332]. Commemoration of the dead was also carried out in the monastery; since ancient times, there have been Synodics in the monastery, in which the names of benefactors and their families were written.

In 1843, when the builder Fr. Paisius arrived at the monastery, he wrote in his letters that “he did not encounter anything bad here. The brotherhood seems to be all kind, modest, and apparently not burdened by me.” The monks arranged for him to be the new abbot.

Financing

monastery

Since 1848, the Moscow Ecclesiastical Consistory established stricter control over the financial activities of monasteries, including the Davidic Hermitage. This year Fr. Paisius received an order from the dean of the monasteries of the Moscow diocese, Father Superior. Nazarius about the obligation in January of each year to send a notebook of all expenses and receipts, including expenses for whisks and sheets of prayer of permission [7, F.1447. Op.1. D.9. L. 1 a.]. We have at our disposal statements of income and expenses in the David's Hermitage for 1853-54, compiled by the rector, Fr. Paisiy [7, F.1447. Op.1. D.10. L.1 – 3 vol.]. Let us present it in detail.

So, the balance in 1853 in the monastery was 707 rubles. The main income of the monastery was as follows:

1. The district treasury paid the monastery a small amount of 85 rubles. 71 kop.

2. Sale of candles – 185 rubles. 37 kopecks, “wallet” - 43 rubles. 42 kopecks, performing services (prayer services, memorial services, proskomedia) – 147 rubles. 83 kopecks, sale of prosphora - 85 rubles. 95 kopecks, income from shops during the fair and the Feast of the Ascension - 85 rubles, income from the monastery hotel and from ordering horses for parishes - 38 rubles. 15 kopecks, income from renting land for the summer (St. George's Heath) - 25 rubles.

3. sale of what the monastery produced: bricks - 71 rubles. 50 kopecks, apples – 12 rubles, potatoes – 17 rubles. 30 kopecks, horses - 22 rubles.

4. receiving money for remembrance and charity - 130 rubles. 42 kopecks

5. receiving interest from “eternal tickets” (i.e. tickets of the Preservation Treasury) and the Guardian Council - 527 rubles. 65 kop.

The first four articles brought the monastery very little income, which could not have supported the monastery. The main source of income was income from the Moscow chapels and houses that the monastery had, as well as from the monastery mill:

1. rent of the monastery mill – 428 rubles. 58 kopecks

2. renting a house near Arbat Square – 571 rubles. 43 kopecks

3. rent of two benches and places to sleep at chapels in Moscow – 285 rubles. 31 kopecks

4. income from the chapel at the Moskvoretsky Bridge (prayer services) - 9330 rubles. 75 kop.

5. income from the chapel at the Kaluga outpost - 120 rubles. 44 kopecks

So, the monastic income amounted to 12,213 rubles. 82 kopecks, with the balance for 1852 = 12920 rubles. 85 kopecks silver Expenses for 1853 amounted to 10,882 rubles. 64 kopecks Thus, we see that if not for the income from the chapel at the Moskvoretsky Bridge, then the monastery would be poor.

What were the main expenses in 1853?

1. for church services 751 rubles. 85 kopecks (purchase of flour for prosphora 57 poods = 72.60, red wine 4 buckets - 26.00, wax candles 3.5 poods = 70 rubles, wooden oil 6.5 poods - 64.20, plain palm, brocade 40 arshins, velvet 18 arshins, silk fabric 36 arshins = 177.07, cross stitching 15, calico 40 arshins - 160.00, carpets = 14.75), as well as for the construction of a sacristy - 158.00

2. for a brotherly meal = 1786 rubles.

A lot of money was spent on repairing buildings in the monastery: stove tiles (370 rubles spent), Gzhel bricks, a lot of building materials, paint, etc., as well as payment for work on buildings in the monastery and payment for annual workers = only 3123 rubles. 12 kopecks

In 1854, the monastery received income along with the balance for 1853 - 13,844 rubles. 08 kopecks, and spent during the year - 12,467 rubles. 45 kopecks In 1854, income and expenses were approximately the same, with the only difference being that in 1854 the monastery bought a horse, 4 cows, 2 heifers for the amount of 145 rubles. 57 [7, F.1447. Op.1. D.10. L.4 – 6].

The so-called tickets of the Safe Treasury became a significant source of income for the monastery. Such tickets were bought by individuals - benefactors - and donated to the monastery. Tickets brought in income every year - 5 percent of its cost.

The tickets of the Safe Treasury were the reliable capital of the Davidic Desert; they could be exchanged for cash as needed. So, in 1845, when the builder Fr. Paisiy carried out repair work in the monastery, and he needed funds to pay for the purchase of building materials, he turned to the treasury with a request to return the ticket from there, which the builder, Fr. Afanasy for “cash out”. O. Paisiy in 1844 also used another ticket from the Treasury, received according to the will of a landowner who lived near the monastery of Elizaveta Zybina [10, F.203. Op.628. D.120]. Father Paisiy wrote in a letter to his brother monk Joseph in 1848: “Yesterday I turned 54 years old, I’m not rich, only the ends meet, and still not without debt” [5, No. 40. P.356-357] . Father Paisius spent a lot of money on the improvement of the monastery.

Father Paisiy, in his letter to his brother monk Joseph, noted in 1848: “The farm is quite troublesome” [5, no. 35. p. 321]. The monastic economy still included agriculture, cattle breeding, and gardening, but new directions also appeared, in particular, brick production. Gardening flourished in the monastery. In his letters, the builder Fr. Paisiy wrote that the monastery has good gardens, as well as a garden behind the monastery, quite large, with fruits, thanks to which the monastery “has enough apples for the whole year for meals on holidays.”

Of course, its leadership required significant time from the abbot and monks of the monastery.

The monastery had its own mill, which the abbot rented out. To rent out the mill, the monastery sent a report to Metropolitan Philaret of Moscow signed by the rector of David’s Hermitage, Fr. Paisia. Please note that at this time the mill began to be rented out not for 4 years, but for 8 years. In 1849, rector Fr. Paisiy asked Metropolitan Philaret to again conclude an Agreement with Gerasim Petrov for the next 8 years (the previous agreement was from 1842 to 1850, also with G. Petrov, who began renting the mill in 1829. The Metropolitan allowed it. The agreement between the monastery and the peasant was drawn up with notary in Serpukhov.

Let us pay attention to the important condition in the Agreement: “required for the monastery to grind bread, crush cereals and, if a malting shop is established, then to grow and young the malt, as much as is necessary for the monastery; I, the owner, undertake to do all this without delay, without demanding payment for it”, i.e. .e. Gerasim Petrov had to process the monastery bread for free.

The monastery mill, which the monastery continued to rent out throughout the 19th century, not only brought income to the monastery, but also gave rise to various problems.

Such problems arose in the 1840s, we learned about this from the archival file - About the provision of protection by the David Desert about the losses repaired by the owner of the mill from the backwater of the lower mill built near the village of Gorki and about the installation of pillars (1847-1848) [10, F.203. Op. 631. D.164. L. 1-17].

In 1843, the monastery was leased from G. Petrov for 8 years with payment of 428 rubles. 57 kopecks silver per year. In 1843, G. Petrov paid the rent, but then problems arose with the operation of the mill. In 1842, in the village of Semenovskoye, where the famous Orlov family lived, a paper spinning mill was built and a mill in the neighboring village of Gorki was reconstructed: the flour mill became a stone one.

At this time, Ekaterina Vladimirovna Novosiltseva (née Orlova) lived there. The rebuilt mill in Gorki increased the water level on the river. Lopasne and this was reflected in the work of the monastery mill, which was also located on the river. Lopasne, but upstream. At first, the monastery tried to resolve the issue amicably with E.V. Novosiltseva, without a trial, so to speak, “out of neighboring friendship,” as stated in the archival file, for which the abbot talked with the patrimonial authorities, Bykov, but it was not possible to come to an agreement, and the case of causing damage to the monastery was transferred to the Serpukhov district court.

The legal proceedings dragged on for several years. During this time, the owner of the Semenovskoye estate, the factory and the Gorki mill changed - in 1846 the estate was bought by the Beklemishevs (Colonel A.I. Beklemishev and his wife Nadezhda). They promised to resolve the issue neighborly, but again nothing was done.

As a result, Fr. On October 12, 1847, Paisius sent a report from the rector to the Moscow Spiritual Consistory together with the brethren - hieromonks Gideon, Michael and Methodius, in which they asked the Spiritual Consistory and personally Metropolitan Philaret of Moscow to help resolve this issue. Metropolitan Filaret responded to this request and on November 10 of the same year sent a letter to the Moscow civil governor, Ivan Vasilyevich Kapnist, in which he described the controversial issue and, in turn, asked for assistance in resolving the matter before the onset of winter. In addition, the Metropolitan appointed his own deputy from the spiritual side, who was supposed to monitor this case in court - the priest of the Church of the Old Savior - Ioann Smirnov.

The Serpukhov court considered the case and ruled in favor of the Davidic Hermitage, but even after Metropolitan Philaret’s letter, nothing was done by the new owners, the Beklemishevs.

On February 19, 1848, Metropolitan Philaret sent a new letter to I.V. Kapnist. And only by the summer of the next year everything was done - on June 19, 1848, Metropolitan Philaret received a report from priest Ioann Smirnov, in which he indicated that Colonel Beklemishev’s wife had completed all the necessary work to reduce the water level in the river. Loss and compensation for damage caused.

The Semenovskoye estate originally belonged to A.G. Orlov - Chesmensky, who received the village of Semenovskoye along with part of the Khatun volost (the villages of Talezh, Ivanovskoye, Ignatyevo, Avdotino, Protasovo) in 1702 from Empress Catherine II. In 1783, the estate was officially purchased by his brother, Count Vladimir Grigorievich Orlov, although in reality it began to be built in 1775. He retired in 1770 and settled in Semenovsky, which he later added to the name Otrada. He died in 1831. The Count began to actively develop his estate, including building the St. Nicholas Church, and on the banks of the river. Lopasni built an English park. He built a tomb with the burials of his son Alexander and his wife Elizaveta Ivanovna, who died in 1817. After V.G. Orlov, from 1831 the estate began to belong to his daughter, Ekaterina Vladimirovna, in her marriage to Novosiltseva (it was she who appeared in the above-mentioned archival file). Under her, the Orlov Mausoleum with the Assumption Church was erected (ar. Gilardi and assistant V.I. Ushakov, 1833). She built a school and an almshouse. A portrait of Prince Ivan Petrovich Obolensky hung in the Semenovskoye estate. In 1845, the estate was sold to the son of his sister - Natalya Vladimirovna, in Davydova's marriage - Vladimir Petrovich Orlov - Davydov, who died in 1882. Then the estate passed to his son - Anatoly Vladimirovich Orlov-Davydov. Apparently, when the Semenovsky estate was sold in 1845, part of the Orlovs’ lands went to the Beklemishevs, including the mill on the river. Lopasnya in the village of Gorki. The Beklemishevs bought the Nerastannoye estate, which previously belonged to Fyodor Grigorievich Orlov (it is unknown when, but around the mid-19th century). Arkady Illarionovich Beklemishev (1791 - 1873), retired colonel, marching horseman of the General Staff, was 26 years older than his wife, and his wife - Nadezhda - the daughter of the Moscow merchant Vladimir Semenovich Alekseev (1795-1862) - he bought his daughter, the Nerastannoye estate, which was not called that then. The name “Nerasstannoe” (Nerasstannoe) arose just during the life of the Beklemishevs: when his wife died (she was driving through Lopasnya, the carriage fell and Nadezhda died in 1865, born in 1825). Arkady, as a sign of death, built the Tikhvin Church (architect Kaminsky). There were no children in the family. In memory of Nadezhda, her husband created a shelter for elderly and infirm noblewomen, in which, for example, Sofia and Maria Chufarovsky, the owner of Melikhovo, lived.

It is interesting that the son of Vladimir Semenovich Alekseev, Sergei, was the father of the world famous theater figure K.S. Stanislavsky. V.S. Alekseev owned a gold-plating factory. After the death of Arkady Beklemishev, Mikhail Aleksandrovich Alekseev and Alexandra Nilovna (nee Beklemisheva) became the owners of Nerastanny. During the period of rectorship of Fr. Paisius did a lot to maintain the monastery buildings in proper form. In 1848, a new fraternal two-story stone building with 20 cells was built [3, p.42].

Renovation of monastery buildings

When Fr. Paisiya, by 1853, the walls of the Ascension Church of the monastery were painted with glue painting, a new iconostasis was placed in the refectory - painted yellow with gilded carved details [10, F.203. Op.641. D.43. L.28]. In the middle of the church there hung a silver-plated chandelier, gilded in places, with 24 candlesticks, and in the refectory there was a silver-plated one with 14 candlesticks [10, F.203. Op.641. D.43. L.30].

In 1848, during the abbotship of Fr. Paisiya St. Nicholas Church was re-painted with paintings (payment to the painters - 800 rubles) [3, p.39]. In 1853, under Fr. Paisia was given a description of the interiors of the church: a three-tiered iconostasis, carved with columns and gilded, icons in icon cases were placed on both sides of the choir, the walls and vaults of the church were painted with oil paints. In the middle of the church hung a large copper silver-plated and gilded chandelier with 20 candlesticks. In the refectory, which was located at the St. Nicholas Church, there were two icons in icon cases; its walls and vault, like the church itself, were painted with oil paints. The floor was wooden.

Between 1837 and 1843 The old bell tower of the Znamenskaya Church was dismantled. The church itself was again covered with a roof with a dome [8, p.20]. The iconostasis at that time was simple, painted with oil paint and gilded in places [10, F. 203. Op.641. D.43. Part 1. L. 31].

The Znamensky Church contained the relics of David, the founder of the monastery in 1515. In the 1840s, a certain novice Daniil Shaposhnikov lived in the monastery. He claimed that on September 19, 1841, David's relics smelled of cypress on the day of David's presentation. On April 27, 1843, a relative of the abbot, Paisius, a monk from the Joseph-Volotsky Monastery, treasurer Sokolov, was visiting the monastery and he smelled the smell emanating from the relics [7, F.1447. Op.1. D.15. L.7].

In 1845, the sacristy, which was located between the Ascension and St. Nicholas churches, was decorated [3, p.42]. In 1854, still under the leadership of Fr. Paisius built a new sacristy, which was located there. On the ground floor there were utility rooms and a chimney from the refectory kitchen, on the second floor there was the sacristy itself.

Until 1845, the bell tower of the monastery was located between the Ascension and St. Nicholas churches, in the Znamenskaya Church. Builder o. Paisiy tried to modernize it: in 1843 it was half dismantled and covered again with a “roof with a dome,” but this did not satisfy him and the abbot decided to build a new bell tower, and 90 thousand bricks were prepared for its production at his own factory [3 , p.40].

A different place was chosen for the bell tower - behind the monastery fence at 15 fathoms (i.e. more than 30 meters), thus, during the abbotship of Fr. Paisia, the territory of the monastery was slightly expanded. The bell tower was built in a year: it began in 1844, and was completed on August 1, 1845. In the pre-fire sacristy there was a plan for a new bell tower, dating back to 1845 [10, F. 203. Op.641. D.43. Part 1]. N.P. Vinogradov gives the names of the craftsmen who participated in its construction: Malakhov gilded the cross, Shatrov (Malakhov’s father-in-law) made the head, Makarukhin made the “apple” [1] . 12,050 rubles were spent on the construction of the bell tower. The head of the bell tower was covered with white iron; later it was decorated with gilded copper stars [8, p.21.28].

The following is interesting. Abbot Paisiy wrote to his brother monk Joseph about the construction of the bell tower in 1846 that he was not sure whether he had made any corner in the bell tower correctly. Apparently o. Paisiy did not hire an architect. The bell tower of the David Hermitage was a copy of the bell tower of the Moscow Simonov Monastery in Moscow [5, No. 37. P.332].

Next at Fr. Paisius, the problem of casting bells arose; for this it was necessary to find benefactors [3, p.40]. He went to Moscow for two weeks to find money: a significant amount was required. Apparently he succeeded, since already in 1848 a bell worth 205 pounds was cast at a cost of 2,625 rubles. and a new combat watch worth 800 rubles was installed. [3, p.40].

In total there were 12 bells in the bell tower, the first bell was 205 poods. 29 f. The inscription on the bell reads: “For the glory of God, this bell was built in the monastery of St. David with the blessing of Philaret Metropolitan of Moscow and Kolomna with the builder Hieromonk Paisiya on December 1845, 25 days at the factory of honorary citizen Dmitry Samgin" [10, F.203, Op.454. Op.3. D. 83. L.198-209].

The remaining bells were apparently moved from the old bell tower. There were inscriptions on two bells: one bell was made in 1769 under the builder Mikhail by resident Alexei Vasiliev. Master Semyon Mozzhukhin. The second bell was made by master Nikiforos Baranov under Abbot Jonah (1758) [10, F.203, Op.454. Op.3. D. 83. L.198-209]. The remaining bells had no inscriptions.

The monastery ordered the production of a clock for its bell tower from the well-known company of the Butenop brothers. Ivan Butenop and his brother Nikolai, Moscow merchants, immigrants from Holland, in 1830 founded a mechanical establishment in Moscow on Myasnitskaya Street for the production of agricultural machines, fire pipes and tower clocks. The company's products have repeatedly received awards at All-Russian manufacturing exhibitions. Moreover, if Nikolai was more involved in agriculture, then Ivan was more involved in hours. The Butenop Brothers Mechanical Establishment, in addition to agricultural machinery, also produced chimes. A kind of advertising was served by his own house on Myasnitskaya, in which the entrance arch was decorated with chimes and a small tower with a ringing bell.

By the middle of the 19th century. In the capital, there were 35 watch workshops, mainly engaged in assembling watches from parts received from abroad, and only two of them (and one more in St. Petersburg) produced tower clocks for the whole of Russia. Therefore, there was practically no competition. Chimes manufactured at the Butenop brothers factory rang in both capitals, Tver, Astrakhan, etc. Their clocks adorned the bell towers of the Passionate Monastery in Moscow and the Peter and Paul Cathedral in St. Petersburg.

In 1849, the Butenops installed a clock on the tower of the Grand Kremlin Palace, and in 1851 they were offered to repair the chimes of the Spasskaya Tower of the Kremlin.

The clock for the monastery was made by November 22, 1845, as evidenced by the document - a letter from the brothers to the rector of the monastery, Fr. Paisius [7, F.1447. Op.1. D. 8]. It was “a weekly tower clock with a minute strike and a stroke of eight bells, the bells of which must be from the desert, and a minute bell at our expense with four dials and minute hands” costing 800 rubles. It took three months to make the watch. The brothers undertook to send repairmen in case of malfunction. In 1845, a guardhouse was built near the bell tower. This means that the entrance to the monastery was moved and was located near the bell tower.

Conclusion

Archimandrite Paisiy, who came to the Ascension David Hermitage in 1843, carried out a number of reforms in the monastery, which led to the prosperity of the monastery. Thus, it seems to us, over the course of the abbotship of Fr. Paisiya ended a long period of modernization of the community, which began at the end of the 18th - beginning of the 19th century, when a communal Rule was introduced in the David's Hermitage, as opposed to the especial one that had previously existed in the monastery.

Bibliography

Other publications by this author

.	Babich I.L., Kratova N.V., Bayramkulova A.A., Makoeva A.A. Islam and Christianity in the destinies of the peoples of the Caucasus. Cherkessk. 2015
.	Babich I.L. The evolution of the Orthodox Church during the period of the bishopric of St. Ignatius Brianchaninov // Genesis: historical studies. 2015. No. 1.
.	Vinogradov N.P., deacon. Voznesenskaya Second-grade Dormitory Davidova Desert, Serpukhov district, Moscow province. A brief historical sketch with drawings. To the 400th anniversary of its existence (1515 – 1915). M., 1915.
.	Chronicle of Optina Pustyn. 1852 // Department of Manuscripts of the Russian State Library. Optina Pustyn Foundation 214. Opt – 361.
.	Paisiy, architect. Letters // Moscow Diocesan Gazette. 1877.
.	Paisiy, architect. Letters // Department of Manuscripts of the Russian State Library. Optina Pustyn Foundation
.	Russian State Archive of Ancient Acts.
.	Tokmakov I. Historical and archaeological description of the Ascension David’s Hermitage. M., 1892.
.	Christianity in the North Caucasus: history and modernity. M., 2011.
.	Central State Archive of Moscow. CCD until 1917
.	Vorontsova I.V. Church journalism of the mid-19th century. as an Orthodox response to the challenges of our time (Archimandrite Clement (Mozharov), Bishop of Smolensk John (Sokolov) and Archbishops of Kherson Nikanor (Brovkovich) and Kharkov Ambrose (Klyucharyov)) // Politics and Society. - 2015. - 11. - pp. 1572 - 1585. DOI: 10.7256/1812-8696.2015.11.11973.
.	Kulakova I.P. Women's monasteries and society of imperial Russia: Moscow Passion Monastery in the 18th–19th centuries. // Historical journal: scientific research. - 2014. - 6. - pp. 677 - 692. DOI: 10.7256/2222-1972.2014.6.14910.

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Father Paisius of the Vvedensky Church

Having become rector of the Vvedensky Church, Father Paisiy first of all repaired the road. Then he restored the ancient painting, put the church building in order: he re-laid the floors, installed new windows, installed heating. He worked as a carpenter, cultivated a garden, and mowed the grass. New bells are installed on the bell tower, one of which weighs more than 2 tons. Parishioners know him as a visionary, kind, modest and very hardworking person. Despite his venerable age, Elder Paisios conducts services and helps everyone in need.

Through his prayers and with his help, the Boris and Gleb Monastery and the Church of the Intercession of the Blessed Virgin Mary were restored in Dmitrov. Father Paisiy Stolyarov was awarded many awards by the highest ranks of the Orthodox Church. He also inspires service: half of his altar servers became priests. People travel from afar to serve with the rector. They come for good advice, through his prayers people are healed.

Archimandrite Paisiy (Patokin) - member of the Holy Council of 1917/18.

The Local Council of 1917 was supposed to determine the vector of further development of the Orthodox Church after the revolutionary changes. Among the more than five hundred delegates of the Council there were prominent clergy of that time. However, not all of them are widely known these days. The publication provides new data about the participant of the Holy Council of the Orthodox Russian Church in 1917-1918, the abbot of the Holy Dormition Pochaev Lavra, Archimandrite Paisiya (Patokin). As part of the project sobor1917.ru of the Novospassky Stavropegial Monastery for the publication of the complete collection of documents and materials of the Holy Council of the Orthodox Russian Church of 1917-1918. The fates and biographical facts of many of the nearly six hundred delegates of the Council are also being clarified. One of them is Archimandrite Paisius (Patokin).

For a long time, his last name, exact date of birth and the circumstances of his service to the Church after returning from the meetings of the Great Moscow Council were unknown. Thus, even when preparing volume No. 19 of the collection of documents of the Council, published the year before last , the surname of Archimandrite Paisius, a permanent participant in the meetings of the Department on Monasteries and Monasticism, whose materials are included in this volume, was not indicated. O. Paisiy participated in the meetings of the Council until the third session, which is confirmed by the data in the volume[ii].

Meanwhile, the publication of the Fotopaterik.org project clarifies the dates of the life of Archimandrite Paisius thanks to data from the tombstone located on the territory of the Holy Dormition Pochaev Lavra, where the minister of the Church rested. The tombstone is an imitation of a tree in stone and a small cross, as if growing out of it. On the plaque of the monument there is an inscription in the old spelling: “The Governor of the Lavra, Archimandrite PAISIY. * 20-VIII 1851 † 25-II 1932”[iii]. The plaque also contains a retouched and colored photograph, apparently from the time of the burial (later there could have been an update, or the coloring of the faded photograph itself). At the time of this publication, this is the only individual photograph of Archimandrite Paisius available to the working group for the publication of documents of the Holy Council of 1917-1918.

Restore the milestones of the biography of Fr. Paisius is allowed by his service (formular) lists, deposited in the archives of the Warsaw Metropolis of the Polish Orthodox Church. They were identified by the archivist of the metropolis, Protodeacon Andrei Davidyuk, and studied by us during a visit to the Polish Orthodox Church, carried out with the support of Archbishop Abel of Lublin and Kholm. The archive contains 2 groups of service records of the brethren of the Pochaev Lavra - for 1921 and 1930. Mostly the information is duplicated.

Archimandrite Paisiy - in the world Pyotr Fedorovich Patokin - was born on August 20, 1851 (this date is contained only in the service record of 1930, from where, apparently, it was later taken by the brethren of the Lavra when making a tombstone) in the village. Neklyudovo, Korochansky district, Kursk province (now Shebekinsky district, Belgorod region) in a peasant family. Received home education. From August 1, 1870 to May 1, 1871 he was a novice of the Svyatogorsk Hermitage. On November 21, 1871, Pyotr Patokin was accepted for icon painting obedience at the Pochaev Lavra, with which he connected the rest of his life.

After 10 years of novitiate, on August 5, 1881, Peter was tonsured a monk with the name Paisios and on September 27 of the same year he was ordained to the rank of hierodeacon. After the ordination of Fr. Paisiy continued to paint icons. In addition, he supervised the gilding of the dome of the cathedral Lavra church. In 1885, upon the recommendation of the Lavra’s spiritual council, he was thanked by the ruling bishop, Archbishop Palladius (Gankevich) of Volyn and Zhitomir.

May 23, 1886 Fr. Paisiy was appointed head of the icon-painting workshop of the Pochaev Lavra and a little over a year later, on August 27, 1887, he was ordained to the rank of hieromonk (in 1890 he received his first priestly award - a gait).

From October 1892 to April 1895, by decision of its ruling bishop, Fr. Paisius was sent to venerate the “Athos Palestinian shrines.” Obviously, soon after his return he resumed his usual icon-painting activities, since in May 1896 he was awarded a silver medal in memory of the reign of Emperor Alexander III, and two years later - a pectoral cross from the Holy Synod. June 1, 1898 Fr. Paisiy was appointed to correct the position of the spiritual council of the Pochaev Lavra; on May 2, 1899, he was confirmed in this position and remained in it until July 2, 1902. On August 25, “for his diligent work,” he was elevated to the rank of abbot with the laying of a club.

In 1903, abbot Paisius's career advancement continued - on January 19, he was appointed sacristan and member of the Lavra's spiritual cathedral. Apparently, it was difficult to combine responsibilities in two different positions, and on November 19, 1903, he was fired from managing the icon-painting workshop.

The next year brings new changes in the monastic life of Fr. Paisia: On November 15, 1904, he was dismissed from the post of sacristan and member of the spiritual council and enrolled in the brotherhood of the Holy Spiritual Skete of the Lavra. On October 10, 1905, he was appointed head of the said monastery, and in May 1909 he was elevated to the rank of archimandrite. From May 7 to June 7, 1909, for the first time he held the position of governor of the Lavra. In the same year, he represented the Pochaev Lavra at the All-Russian monastic congress in the Trinity-Sergius Lavra, and in 1911 he participated in the congress of representatives from the monasteries of the Volyn diocese.

On July 17, 1911, Archbishop Anthony (Khrapovitsky) Fr. Paisiy was appointed temporary head of the St. George monastery at the Cossack Graves. While serving at this place, he donated 215 rubles of personal funds for the bell.

On November 30, 1912, by Holy Synod No. 18247, Archimandrite Paisiy (Patokin) was appointed vicar of the Pochaev Lavra and rector of the Dubno Monastery under its jurisdiction. On February 17, 1913, “by imperial command, I was in the palace with the miraculous icon of the Pochaev Mother of God in Tsarskoye Selo and performed a prayer service.” From October 10, 1913, he also served as dean of the convents of the Volyn diocese.

The special blessing of Archbishop of Volyn Evlogiy (Georgievsky) in 1916 was earned by the efforts of Archimandrite Paisius to bring the Dubno convent “into its proper form” of the warm St. Michael’s Church. In the pre-revolutionary period, O. Paisius was awarded the Order of St. Anna III (1906) and II (1913) degrees, St. Vladimir IV degree (1916).

According to the service record, Archimandrite Paisius was a member of the Holy Council from August 15 to March 16, 1918. His absence at the 3rd session is confirmed by the lists of visits to the cathedral Department on monasteries and monasticism[iv], although he was on the lists of members at the 3rd session indicated.

On July 30, 1920, at the request and in accordance with the resolution of Bishop Dionysius (Valedinsky) of Kremenets, Fr. Paisiy was dismissed from the post of governor of the Lavra and remained with its brethren. On May 18, 1921, he was appointed temporary rector of the Derman Holy Trinity Monastery with the assignment of duties as dean of the male monasteries of the Volyn diocese within Poland. On November 3, 1922, he was appointed kiot of the Pochaev Lavra (he performed these duties until September 6, 1928), and on September 5, 1923, for the second time, dean of the convents of the Volyn diocese. On December 15, he was relieved of his duties as dean of male monasteries and appointed confessor of female monasteries. The service record of 1930 characterized Archimandrite Paisiy as a monk of “good prayerful mood.”

It is also known that Fr. Paisiy is the author of the painting of the cave temple of the Pochaev Lavra, and later of the lower church of the Cathedral of St. equal to Mary Magdalene in Warsaw and the icon of the Pochaev Mother of God located in the upper church (1920s). In the premises of the Warsaw Metropolitanate there is also an icon created by Fr. Paisiy, presented to Metropolitan Dionysius (Valedinsky). Thus, this member of the Council of 1917-1918. personally contributed to the development of Russian icon painting. In turn, clarifying the life milestones of the members of the Great Council is another step towards restoring the enormous significance that this Council should rightfully occupy in the life of the Russian Church.

Documents of the Holy Council of the Orthodox Russian Church of 1917-1918. T. 19. Documents of the Department on monasteries and monasticism / resp. ed. G. M. Zapalsky. - M.: Novospassky Monastery Publishing House, 2016.

[ii] pp. 477, 479, 481.

[iii]

[iv] Documents of the Holy Council... T. 19. P. 536-537.

Bogoslov.Ru

Days of blessing of Father Paisius, Dmitrovsky district, village of Ochevo

Father treats people with understanding and believes that you can only help people with kindness. Even people who have committed a terrible sin come to confess to him. It won’t be possible to hide from Father Paisius or not say anything, since he sees right through people. But, after suffering an illness and due to his advanced age (he turns 94 this year), he cannot accept everyone. With our help, you can turn to him for guidance and advice in a difficult situation. His wisdom and insight help people find hope and take the right path.

Ways to get to Father:

Charity trip If you can only get to the priest for free, then you can find out the details of this method

Bus trip with a group Convenient trip by minibus with a group of up to 7 people according to the schedule from 3000 ₽. More detailsComfortable route in a passenger car Individual trip in a comfortable passenger car at any date and time convenient for you. HERE

Elders of our time

Attention! Money cannot buy the turn or reception of any of the Elders!

Story

Pogost Introduction or Black Mud has been known since the end of the 16th century. Around 1673, a new wooden church was built on the old church site. In 1737, during a thunderstorm, the church burned down, and two years later, at the request of Major Yakov Andreevich Mikhnev, a case was initiated for the construction of a new wooden church, which was erected in the 1740s.

In 1842, a stone church that has survived to this day was built at the expense of parishioners living in the surrounding villages - Zhukovka, Ochevo, Knyazhevo, Bykovo, Nikolsky, Skubyatin, Dyatkovo, Orevo, Petrakovo. In 1879, in the parish of the Vvedenskaya Church there were 242 yards and 1868 parishioners; the cemetery Church of the Intercession of the Blessed Virgin Mary in the village of Skubyatin and 4 wooden chapels were assigned to the Black Mud churchyard. The chapels of the new church were consecrated in honor of the Dormition of the Blessed Virgin Mary and St. Anna the Prophetess.

In 1870, an elementary public school was opened at the temple, the trustee of which was later Major General Nikolai Mikhailovich Bugaisky. He served in the corps of railway engineers, starting his career from the lower ranks and rising to the rank of major general, granted to him by Emperor Nicholas I in 1845. In the church cemetery rests the ashes of another worthy citizen - Major General, hero of the Patriotic War of 1812 Pavel Ivanovich Merlin. His name is listed on the lists of heroes in the Military Gallery of the Winter Palace of St. Petersburg and on the plates in the Cathedral of Christ the Savior indicating the names of the heroes of that war.

During Soviet times, the temple was not closed. Many believers settled near him, who had to hide in the rural wilderness from persecution by the authorities. For almost 41 years, the former resident of the Nikolo-Peshnoshsky Monastery, Hierodeacon Alexander (Zhelekhov, 1878-1968), lived here. The nun Seraphima (Kalinina, 1898-1975) hid it in her home. People from several tens of kilometers away came to the priest for advice. And no one left him without warm words of support, strengthening in faith and consolation. Father Alexander and mother Seraphim are buried in the church cemetery.

The temple is well preserved and there is a charity canteen. Divine services are held regularly on all holidays and every Saturday and Sunday. The rector is Archimandrite Paisiy (Stolyarov). In 2010, a new set of bells for the bell tower was completely manufactured. In 2016, the temple was supplied with gas.

Pavel Skvortsov - Father Paisiy

I rarely visit, but I often remember Father Paisius, the archimandrite, rector of the Vvedenskaya Church, the one that rises above the Kashinsky tract near the village of Ocheva. God's providence brought us together on a bright summer day.

That morning, having collected oregano and St. John's wort in the Ochevo meadows, I went down to the sand pit to the lake to swim. The water in the lake was clean and transparent, like a tear. After swimming I felt thirsty, and for some reason I did not go to Ochevo, but walked up the hill to the temple.

Under the pine trees near the temple, I saw him: a fair face, a plaid shirt, a baseball cap, ashen hair gathered in a ponytail at the back of his head. He was chasing two goats from the lowland. - Hello! Is there somewhere I can get a drink here? — I said hello and asked. - Can. There are two buckets of water and a ladle in the guardhouse behind the door. Then he asked who I was and what I was doing, and after listening, he said: “Our grasses are juicy and strong.” But why go back and forth from the city to get them? Live on my terrace. I was surprised by the sudden proposal and in turn asked: “Who are you?”

Since then, our acquaintance with Father Paisius has lasted for almost twenty years.

Father Paisiy (in the world - Pyotr Fedorovich Stolyarov) was born in June 1926 in the city of Stavropol, Samara region. He grew up and was brought up in an orphanage. Despite his active nature, he loved to go to churches, where he was delighted by the beauty of the decoration, the church singing warmed his soul, and he was captivated by the orderly course of the divine service. In due time, a conscious attitude towards religion also came. He entered the period of independent life as a churchgoer. Got a job at a factory. Among the atheists, for many years he had to live with caution: few of those around him put up with his religious worldview. The atheists set his house on fire twice.

And when the future archimandrite decided to enter the seminary, those in power in every possible way prevented the implementation of this intention. But with God’s help, as we know, thorns can be overcome. Pyotr Stolyarov achieved his goal.

Within the walls of the Moscow Theological Seminary, everything was transformed for the servant of God Peter: his worldly burdens and worldly life ended - and service and life began. By the decree of the Administrator of the Moscow Diocese, Metropolitan Juvenaly of Krutitsy and Kolomna dated October 2, 1989, in the rank of abbot, he was appointed rector of the Church of the Presentation in the village of Ocheva, Moscow Diocese.

At our first meeting, priest (this is how I most often address him) already had the rank of archimandrite.

…I accepted Father Paisius’ invitation to live in the church gatehouse and a week later I settled down on the terrace behind the wall of his cell. In addition to the priest, several people lived in the gatehouse: Andrei, now monk Agathon (pupil of the archimandrite); Aunt Valya, Uncle Tolya and Lyuba (parish workers) and headman Antonina.

Aunt Valya and Uncle Tolya (they were husband and wife) from Zaprudnya were once brought to church by Aunt Valya’s serious illness. Through the prayers of Fr. Paisiya she recovered. She looked after the chickens and goats, maintained cleanliness in the lodge and in the temple, was both a cook and a laundress, and during services she distributed candles, accepted memorial notes and donations for the temple. It seemed as if everything that cost her considerable diligence was accomplished by itself or by the invisible hands of angels.

Her husband served as a janitor and stoker. He was more of a contemplator than a doer. His slowness often irritated those around him. He rarely took part in the affairs of the parish, except at the insistence of his wife.

I have never met a more reserved person than Lyuba, but this isolation was combined in her with kindness and decency. Lyuba baked prosphora and sang in the choir.

Elder Antonina had a quarrelsome and domineering character. It was not easy for Father Paisius to find a common language with her. If something turned out to be not for her, she immediately picked it up and went home to Dubna. True, not for long.

Andrei became attached to Father Paisius at a time when he was serving as a priest in the parishes of the Ivanovo diocese. Father taught him to read Church Slavonic, octagonism and compilation of services in accordance with the Charter. Andrei came to Ochevo already an established psalmist, a singer, and a guide. He sincerely loved and respected his mentor, but was no less wayward than Antonina. To encourage such different characters to do things together for the sake of each other and for the glory of God is a rare gift that Father Paisius, by the will of the Almighty, possesses. More than once I heard him sigh, overcoming mental turmoil and irritation: “Before God, everyone is equal.”

I lived as a free guest of the friendly archimandrite. I quickly developed a trusting relationship with my father.

...I woke up, as usual, at six o’clock. The sun barely peeked out from behind the tops of the pine trees. He went out into the yard and washed his face in the morning breeze. And then he noticed that the economic life of Father Paisius was already in full swing. On the lawn in front of the open barn door, chickens crowded around bowls with fresh water. Father Paisiy himself, dressed in a light cassock, was making something under the canopy. I came over to say hello and offer help. - And I’m already finished. I adjusted the goat feeder. “Then, maybe we’ll have some tea, Father?” - What tea? What you? I haven't earned the tip yet. At about ten o'clock I'll have breakfast and drink tea. And we went to the goats' barn to hang a feeder.

That same day we talked with Uncle Tolya, sitting on a bench near the gatehouse. “Isn’t the temple like this before the priest,” said Uncle Tolya. —Have you seen how clean the temple is? The windows are washed, the curtains are ironed, there is not a speck anywhere, the candlesticks are shining. Father is strict about order. I remember when I arrived, the first thing I did was inspect the temple. He immediately ordered all the dilapidated benches and lecterns to be removed, the icon cases to be wiped down, the rugs to be shaken out and dried. Now, not once a year before Easter, but before every holiday, the temple is washed and the rugs are shaken. This year he wants to re-floor the floors. I built the barn with my own hands.

After this conversation, I began to look closely at the daily affairs of Father Paisius and become interested in the history of the church.

From the history

Since ancient times, along the Kashinsky tract, starting from the city of Dmitrov, Russian people erected churches in honor of the Mother of God. Vvedensky Pogost, near the village of Ocheva, has been known from documents since 1673.

In the 30s of the 19th century, parishioners living in the surrounding villages - Zhukovka, Ochevo, Knyazhevo, Dyadkovo, Orevo, etc. - collected money to build a stone church instead of a wooden one. Construction was scheduled for 1842, coinciding with the 30th anniversary of the Patriotic War of 1812.

On the day the construction work began, to general confusion, the icon of the Presentation into the Temple, in front of which a prayer service had been served the day before, disappeared. They found her on the top of a hill covered with pine trees. Obeying the will of the Mother of God, a new church was built on this very spot, and the abolished church in the lowland was replaced with a chapel.

The fate of many famous people of Russia is closely connected with the history of the Ochevo church. Major General, hero of the War of 1812 Pavel Ivanovich Merlin, who died in Nikolskoye in 1842, is buried in the church fence. His portrait can be seen in the Military Gallery of the Winter Palace in St. Petersburg, his name is mentioned 7 times on the commemorative marble slabs of the Cathedral of Christ the Savior in Moscow. For almost fifty years (since 1866) Father Georgy (Gusev) served as parish priest at the churchyard.

For 40 years after the pogrom organized by the communists in the Nikolo-Peshnoshsky monastery, the preacher and people's comforter Hierodeacon Alexander (Zhelekhov) (1878-1968) was hiding from the authorities in the Vvedensky parish, protected in every possible way by nun Seraphima (Kalinina) (1898-1975). Father Alexander and nun Seraphima were buried in the old Ochevo cemetery.

...Every time I come to Father Paisius, he shares with me his plans for the improvement of the parish. And everything he planned is happily brought to life. He is not a dreamer, but a doer “from God.” He does a lot of things with his own hands: carpentry, caring for domestic animals, mowing the grass and tending the garden. And if something is beyond his strength or skill, he transforms into an inspirer, becomes an organizer. Through the efforts of the archimandrite, the floors in the temple were re-laid, the window frames were replaced, the façade of the building was repaired and the fence was re-laid. In cold weather, not only the refectory, but also the central part of the temple is heated. And what about the updated paintings on the interior walls? And how many times he helped people - some with housing, some with treatment, some with money!

The priest’s good deeds extend beyond his parish. Through prayers and with the participation of the priest in Dmitrov, the revival of the Boris and Gleb Monastery began in due time, regular services were resumed in the Yakhroma church, and later the Church of the Intercession of the Blessed Virgin Mary was raised from the ruins in Nadezhdin.

Of all the surrounding churches, local residents and pilgrims highlight the Vvedenskaya Church in Ochevo with their attention. Its appeal is due to three reasons. Firstly, it is located in an unusually beautiful place. Secondly, its architectural appearance is simple and understandable: it conveyed to us, without any alterations, the clear and harmonious forms of late classicism. And thirdly, its rector is none other than Archimandrite Paisiy (Stolyarov).

If you were to ask me what, in my opinion, is the most remarkable quality inherent in Father Paisius, I would answer without hesitation: the ability to consistently combine concerns for both the heavenly and earthly churches. I remember the priest said: “During the liturgy, every minute counts: if I rush, I will anger God, and if I hesitate, those praying will be late for both the bus and the train.” After all, people come to worship with Father Paisius from Dmitrov, Verbilok, from Moscow and from Dubna. Many who once visited the Vvedenskaya Church become its parishioners. Every second altar boy of Father Paisius eventually chooses the path of the priest.

Even the church authorities, stingy with honors and awards, paid attention to the fruitfulness of Father Paisius’s pastoral ministry. Recently, he has been allowed to perform divine services as a bishop, with the Royal Doors open.

Divine services at the Vvedensky parish, according to the established order, are held on Saturday evenings, Sunday mornings and on holidays. On other days, only religious services are performed in the temple. But idleness simply does not exist for the priest.

On one of my visits, Father Paisiy and Andrey and I went to Orudevo to visit our mutual friend Aunt Masha Burenina. Among ourselves we call her in a special manner: Aunt Masha is our grandmother. There was some kind of quarrel between her and the priest. “We have to go make peace,” he told me, “otherwise, you know, she herself won’t take the first step.” Father Paisiy does not like empty talk. Sometimes a theme arises by itself.

We descend from the Mountain (Vvedensky Pogost) along the road to the bus stop. Suddenly he stops. “The first thing I did, Pavel,” he tells me, “when I came here, was to asphalt this road.” And why? It’s difficult for people to climb to the temple, especially in the rain, if there is no asphalt under their feet. I think that if our people made it a rule to lay roads first (and not just haphazardly!), we would all have a much better life than today.

With each new visit to Vvedensky Pogost, I feel more and more keenly that life does not stand still. Uncle Tolya died. Aunt Valya became a parishioner of the parish in Zaprudna (closer to home). The silent Lyuba also left the Mountain. Several years ago, Antonina humbly went to the Lord, taking monastic vows at the end of her earthly journey. Other people help Father Paisius with the housework. Andrey has been the monk Agathon for many years. Father Paisiy does not like to live in the past. He's all in the present.

...You drive along the Kashinsky tract from Dmitrov to the Vvedensky churchyard and see the devastated spaces of fields and villages. Deceived and humiliated Rus' today is under the yoke of “thieves from the law” - the oligarchs. But God is not in power, but in truth, said Saint Alexander Nevsky. On a clear day, from a distance, several hills away, a bell tower with a cross is visible. This is Vvedensky Pogost. There Archimandrite Paisius carries out his service at the throne of God.

This year Archimandrite Paisius (Stolyarov) turned 85 years old! Low bow to him, a great worker who faithfully and truly serves the Russian people for the glory of God!

Pavel Mikhailovich SKVORTSOV

Pilgrim

See the schedule of services on the temple website.

Public talks: takes place every Friday at 19:00; Parents, godparents and the adult being baptized must be present; There is no advance registration.

Christinas: every Saturday at 12:00; bring with you a white baptismal shirt, a towel, a pectoral cross, and a birth certificate for the child being baptized; There is no advance registration.

More detailed information by phone (Rostislav Island)

Servants

Archimandrite Paisiy, in the world Pyotr Fedorovich Stolyarov, was born in June 1926 in Stavropol on the Volga (now Togliatti), Samara region. He lost his parents early and was brought up in an orphanage. In 1968 he graduated from the theological seminary of the Trinity-Sergius Lavra, and on March 1, 1966 he was tonsured a monk with the name of St. Paisius of Uglich, his name day is July 19. In March 1967, Bishop Melchizedek ordained him to the priesthood. For 6 years Fr. Paisiy was an assistant steward at the Trinity-Sergius Lavra, and was a singer in the choir under the direction of Arch. Matvey Mormyl, carried out other obediences in the Lavra. Then he was sent to serve in the Ivanovo diocese, then to the Yegoryevsk deanery in the Church of the Intercession of the Mother of God, and finally, on October 2, 1989, by decree of Metropolitan Juvenaly of Krutitsky and Kolomna, he was appointed rector of the Vvedensky Church (Chernaya Gryat churchyard) in the Dmitrovsky district.

For more than 48 years, Archimandrite Paisius has served the Church of God with faith, love, and gifts of grace. Impeccable loyalty to church statutes, concern for the creation of peace in the souls of parishioners and high demands on oneself attract many people to the Vvedenskaya Church and, what is especially gratifying, most of them are young people.

Archimandrite Paisiy devotes a lot of energy to ascetic work: under his leadership, two churches were rebuilt and repaired, the Church of the Presentation was overhauled, an asphalt road was laid to the church in the village of Ochevo, and the interior of the church was restored. Arimandrite Paisius also finds time for spiritual and educational work: receiving pilgrims and the afflicted.

As part of the project sobor1917.ru of the Novospassky Stavropegial Monastery for the publication of the complete collection of documents and materials of the Holy Council of the Orthodox Russian Church of 1917–1918. The fates and biographical facts of many of the nearly six hundred delegates of the Council are also being clarified. One of them is Archimandrite Paisius (Patokin).

From October 1892 to April 1895, by decision of its ruling bishop, Fr. Paisius was sent to venerate the “Athos Palestinian shrines.” Obviously, soon after his return he resumed his usual icon-painting activities, since in May 1896 he was awarded a silver medal in memory of the reign of Emperor Alexander III, and two years later - a pectoral cross from the Holy Synod. June 1, 1898 Fr. Paisiy was appointed as a corrective member of the spiritual council of the Pochaev Lavra; on May 2, 1899, he was confirmed in this position and remained in it until July 2, 1902. On August 25, “for his diligent work,” he was elevated to the rank of abbot with the laying of a club.

It is also known that Fr. Paisiy is the author of the painting of the cave temple of the Pochaev Lavra, and later of the lower church of the Cathedral of St. equal to Mary Magdalene in Warsaw and the icon of the Pochaev Mother of God located in the upper church (1920s). In the premises of the Warsaw Metropolitanate there is also an icon created by Fr. Paisiy, presented to Metropolitan Dionysius (Valedinsky). Thus, this member of the Council of 1917–1918. personally contributed to the development of Russian icon painting. In turn, clarifying the life milestones of the members of the Great Council is another step towards restoring the enormous significance that this Council should rightfully occupy in the life of the Russian Church.

Documents of the Holy Council of the Orthodox Russian Church of 1917–1918. T. 19. Documents of the Department on monasteries and monasticism / resp. ed. G. M. Zapalsky. - M.: Novospassky Monastery Publishing House, 2016.

[ii] pp. 477, 479, 481.

[iii]

[iv] Documents of the Holy Council... T. 19. P. 536–537.

Temples of the Dmitrovsky district

Church of the Intercession.
Village Andreevskoe Sorrow Church. The village of Assaurovo, St. Nicholas Church. Village of BatyushkovoMikhailo-Arkhangelsk Church. Village of Bely RastSpasskaya Church. Vedernitsy village Trinity Church. Village of Vnukovo, Church of the Nativity of the Mother of God. Village of VoronovoTikhvin Church. Village of Glukhovo Bell tower of the Church of the Nativity of the Virgin. Village of Goveynovo St. Nicholas Church. Village of Gorki, Church of the Nativity of the Mother of God. Village GulnevoSt. Nicholas Church. Village of Danilovskaya SlobodaAssumption Cathedral. City of DmitrovAlexandro-Nevskaya Chapel. City of DmitrovVvedenskaya Church. City of DmitrovKazan Church. City of Dmitrov PodlipichyeElizabeth Church. City of DmitrovIlinskaya Church. City of DmitrovSpasskaya Church. City of DmitrovSretenskaya Church. City of DmitrovTrinity Church. City of DmitrovHoly Spiritual Church. Village of Dubrovki Intercession Church. Village ZhestylevoSorrow Church. Village IvanovskoyeTikhvin Church. The village of IgnatovoSchmch Church. Seraphim (Zvezdinsky). Village IkshaPokrovskaya Church. Village IlyinoChristmas Church. Village IlinskoyeResurrection Church. Village KarpovoTikhvin Church. Village KostinoPokrovskaya Church. Village of Kikino Intercession Church. Village KulikovoZnamenskaya Church. Village MatveykovoTrinity Church. Village Mineevo Assumption Church. Village of Morozovo Intercession Church. Village of NovokartsevoSt. Nicholas Church. The village of OzeretskoyeVvedenskaya Church. Village OlgovoTrinity Church. Village Olyavidovo Intercession Church. The village of OrudevoVvedenskaya Church. Village OchevoSorrow Church. Village of Peresvetovo Intercession Church. Village of the Intercession of the Nativity of the Mother of God Church. Village PodcherkovoSt. Nicholas Church. Village of Podyachevo St. Nicholas Church. Village Podmoshye Church of the Nativity of the Mother of God. Village of PustynVoznesenskaya Church. Village Ramenye St. Nicholas Church. Village of Rogachevo Church of the Nativity of the Mother of God. The village of SelevkinoIlinskaya Church. Village SinkovoTransfiguration Church. Village of Spas-KamenkaVoznesenskaya Church. Village of SurminoTrinity Church. Village of SysoevoKazan Church. Village of Trekhsvyatskoe Trinity Church. Village of TurbichevoPokrovskaya Church. Village of UdinoAssumption Church. Village Shukolovo Intercession Church. Village of KhrabrovoSmolensk Church. Cherneevo village Bell tower of the Church of the Nativity. Yazykovo village, Church of the Nativity of the Mother of God. Village Yakot Trinity Cathedral. City of YakhromaVoznesenskaya Church. Yakhroma city To the beginning