Metropolitan Arseny: why did Catherine II consider this saint a personal enemy?

On Wikipedia there are articles about other people with the name Arseny and the surname Epifanov.

Biography

Born in 1955 in the village of Vostryakovo, Moscow region.

After graduating from high school, he worked as an operator at the post office at the Kazansky railway station in Moscow, in 1973-1975. served in the Armed Forces of the USSR.

At the end of the service, he was an altar boy at St. Nicholas Church in Biryulyovo (1975-1976), of which he had been a parishioner since 1970.

In 1976-1979 he studied at the Moscow Theological Seminary, and then at the Academy, from which he graduated in 1983.

In 1983-1989, he was the assistant and personal secretary of Metropolitan of Tallinn and Estonia (since 1986 - Leningrad and Novgorod) Alexy (Ridiger).

In 1984 he was ordained a deacon, in 1986 - a presbyter and elevated to the rank of archpriest. In 1988 he was appointed cleric of the Holy Trinity Cathedral of the Alexander Nevsky Lavra.

Bishopric

By a resolution of the Holy Synod of September 13, 1989, he was appointed (by episcopal consecration) Bishop of Ladoga, vicar of the Leningrad diocese.

On September 30 of the same year, he took monastic vows with the name Arseny - in honor of the Monk Arseny Konevsky and was elevated to the rank of archimandrite.

On October 5, 1989, in the Trinity Cathedral of the Alexander Nevsky Lavra, he was consecrated bishop; The consecration was led by Metropolitan Alexy (Ridiger) in the concelebration of Archbishop Nikolai (Kutepov) of Gorky and Arzamas, Archbishop Nikon (Fomichev), Bishop of Alma-Ata and Kazakhstan Eusebius (Savvin), Bishop of Tambov and Michurinsky Evgeniy (Zhdan), Bishop of Ulyanovsk and Melekess Proclus ( Khazov), Bishop of Tashkent and Central Asia Leo (Tserpitsky).

On July 20, 1990, at the first meeting of the Holy Synod chaired by the newly elected Patriarch Alexy II, he was appointed Bishop of Istra, vicar of the Moscow diocese.

On February 18, 1997, on the first day of the Bishops' Council of the Russian Orthodox Church on February 18-23, 1997, he was elected to the secretariat of the Council[1].

On February 25, 1997, he was elevated to the rank of archbishop.

On April 1, 2009, by order of Patriarch Kirill, he was confirmed as the first vicar of the Moscow diocese for the city of Moscow.[2]

In pursuance of the decision of the Holy Synod of December 27, 2011[3], by order of the Patriarch of December 31, 2011, he was entrusted with the care of parish churches in the territory of the Central (Central, Sretenskoye, Epiphany, Pokrovskoye, Moskvoretskoye deaneries) and Southern (Danilovskoye deanery) administrative districts of the city. Moscow; was included in the Diocesan Council ex officio.[4]

On February 1, 2014, in the Cathedral of Christ the Savior, he was elevated to the rank of metropolitan[5].

On December 24, 2015, by decision of the Holy Synod, he was included in the Supreme Church Council[6].

Metropolitan Arseny: why did Catherine II consider this saint a personal enemy?

Estimated reading time: 4 minutes.

During his long life, there were eight kings and queens on the Russian throne. Some favored him, others humbly tolerated the obstinate ruler, and only Catherine the Great did not bear it - she found a scythe on a stone.

A brilliantly educated graduate of the Kyiv Theological Academy, a participant in the second Kamchatka expedition of Bering, Hieromonk Arseny, during the regency of Anna Leopoldovna, was ordained Bishop of Siberia and Tobolsk and elevated to the rank of Metropolitan. Such an honorable exile - for refusing to swear allegiance to Duke Biron, regent of the young Emperor John Antonovich.

Portrait in Revel St. Nicholas Church

Later, he refused to swear allegiance to Elizaveta Petrovna - because of the words of the oath: “I confess with an oath the final judge of the spiritual collegium to be the very All-Russian monarch, our Empress.” The Metropolitan stated that this expression is incorrect, that the only ultimate judge and head of the Church is Christ. The pious empress reacted with understanding to the ruler’s action, and this had no consequences for him. And Metropolitan Arseny gave the empress a note “On Church Deanery,” in which he argued that the Synod does not have a canonical basis without a patriarch. In fact, this was the first open protest against the synodal system.

Metropolitan Arseny was not invited to the coronation of Catherine II, although by that time he occupied one of the most significant departments - Rostov and Yaroslavl. From the first days of her reign, the new empress included the Rostov Metropolitan among her personal enemies. And he considered it his duty - albeit without much hope of success - to stand up for the truth and stand to the end for the interests of the Church. One after another, he submitted protests to the Synod against the taking away of monasteries' estates and the interference of secular people in spiritual affairs. And on the Sunday of Orthodoxy, when enemies of the Church are anathematized, he added to the usual rite “anathema for those who abuse churches and monasteries.”

Portrait of Catherine the Great. Alexander Roslin, 1776, wikimedia.org

It ended with the Empress demanding that the Synod condemn “its fellow member as malicious and a criminal.” The Metropolitan was not even allowed to venerate the relics and icons in the cathedral; he was hastily sent to Moscow and locked up in the Simonov Monastery as a state criminal. The Empress herself came for the interrogation, but the Bishop spoke so harshly that Catherine covered her ears, and the troublemaker himself was “riveted.” It ended with Metropolitan Arseny being defrocked and exiled near Arkhangelsk to the distant St. Nicholas Monastery “without the right of written or verbal communication.”

Simonov Monastery. 1846

True, they treated him with respect in the monastery, considered him a martyr, a sufferer for the truth, the monks took his blessing, and the abbot revered him as a bishop.

But two monks were found and wrote a denunciation to the empress that the exile had scolded the Synod. The case was reclassified as political, and the corresponding sentence followed - stripped, dressed in secular clothes, renamed Andrei Vral and exiled to eternal imprisonment in Revel (Tallinn), in the casemate of the Grosshtanport tower, similar to a damp stone grave measuring two by three meters. There, the prisoner spent five long years in complete solitude: no one was allowed to see him, and the guards were strictly forbidden to talk to him - if the prisoner tried to speak, the guards were ordered to insert a torture gag into him.

Arseny Matseevich. Collection of sermons. CAC

But even this could not calm the empress. And then popular rumor began to spread rumors that Andrei Vral, on the way to Revel, begged the guards to stop at the church to confess and receive communion, as he was, in prison clothes, he went straight to the altar, and the guards, when they looked there, froze: instead of the prisoner At the altar, a man in sparkling gold bishop's vestments received communion. The enlightened empress, of course, did not take these rumors seriously, but the people believed them.

And then Andrei Vral was actually walled up alive - they blocked the door of his casemate with bricks, leaving only a window to serve food. Only in February 1772, before the death of the prisoner, Catherine II allowed a priest to be allowed to see him, from whom they took a signature that, under pain of death, he would not tell anyone anything later. The door was opened, he entered the cell, but immediately ran out in fear, shouting that there was “an archpastor in full vestments.” A few minutes later, having come to his senses, he, accompanied by the bailiff, again entered the casemate. The prisoner was lying on the bed. Having admonished the sufferer, the priest asked for his blessing, and the dying man gave him his prayer book with the inscription: “The humble Metropolitan of Rostov Arseny” as a souvenir.

Church of St. Nicholas the Wonderworker. Tallinn, st. Vienna. CC BY-SA 3.0 wikimedia.org

A day later, Metropolitan Arseny’s earthly suffering ended. On the same day he was buried in the Russian St. Nicholas Church as a simple layman. And only the Local Council of 1917-1918 overturned the decision of the Synod to deprive Metropolitan Arseny of his episcopal rank.

More than eighty years passed, and the anniversary Council of Bishops in 2000 canonized the bishop as “a zealous saint of the church who accepted martyrdom for Christ and His Church.”

Official duties and activities

Metropolitan Arseny oversees the parishes, clergy and parish councils of Moscow. Participated in the work of commissions to examine the holy relics returned to the Church and newly discovered: the Holy Blessed Prince Alexander Nevsky (1988); Reverends Zosima, Savvaty and German Solovetsky (1990); St. Seraphim of Sarov (1991); St. Joasaph of Belgorod (1991); St. Tikhon, Patriarch of Moscow and All Russia (1992); Blessed Matrona Nikonova (1998).

In 1994-1997, he was the chairman of the Scientific Editorial Council for the publication of “History of the Russian Church” by Metropolitan Macarius (Bulgakov).

Since 1998, from the date of its foundation, he has headed the Scientific Editorial Council for the publication of the Orthodox Encyclopedia.

Kompromat.Ru ®

Right hand of Alexy II Archbishop Arseny

Hotel on the site of the Marfo-Mariinsky Convent

***

The original of this material © “Moskovsky Komsomolets”, 07.27.2006, The unsatisfied eye of Bishop Arseny. Bishops destroyed the capital's monastery

Sergey Bychkov

There are characters, including among the episcopate of the Russian Church, who are ready to do anything so that they are not forgotten. Even a rare mention of them on the pages of the capital's newspapers or a fleeting flicker on the TV screen brings them a feeling of great satisfaction. Archbishop Arseny of Istra is no exception. His exploits are comparable only to the exploits of his older brother, Metropolitan of Smolensk and Kaliningrad Kirill (Gundyaev). But he managed to outdo Gundyaev - recently descriptions of his art appeared on the website of Russian gays who recognized Arseny as one of their own.

If only he were famous for his “blue” exploits, the flag would be in his hands! But Vladyka Arseny is also the right hand of His Holiness Patriarch Alexy II of Moscow and All Rus' and a great business executive. He is the vicar bishop of Moscow, that is, the patriarch’s assistant in the management of all Moscow parishes. It was thanks to his efforts that a chapel appeared in the Moscow City Court, in which God-fearing judges can always confess their voluntary and involuntary sins to Arseny himself.

No one is surprised that all 600 Moscow parishes are subject to heavy tribute. That when appointed to the position of rector, a priest must pay at least 30 thousand “greens”. This, as one Moscow official remarked to me, is “divine.” Because in a good parish, the priest returns the money given in a year. But in some ways, Arseny is quite modest - he owns only three apartments in Moscow. One is on Olympiysky Prospekt, the other is on Taganka, and the third, the most luxurious - 150 square meters, is being finished on Old Arbat. For a monk who took a vow of voluntary poverty when taking vows, this is not so much.

The fact is that once a monk starts saving money, it is difficult for him to stop. There are so many temptations around that it is impossible to resist. Especially when loved ones from your immediate circle are in poverty. For example, the son of one of Bishop Arseny’s associates, Andrei Korolev, decided to marry. The Bishop gave the newlyweds a modest apartment of only 100 square meters on Sivtsev Vrazhek. BTI estimated it at half a million rubles, but we know its true value. And the day before, the bishop bought for himself a more luxurious apartment on Starokonyushenny Lane - 150 square meters, which BTI assessed as modestly as on Sivtsev Vrazhek. But how much does one repair cost! There are a million “greens” there, a million “greens” here... Moscow priests are not able to collect that many. It is necessary to look for side sources of income. A close friend of the Bishop, a prosperous businessman and church publisher Sergei Kravets, suggested a good idea. It is necessary to build a good hotel with 5 stars in the center of Moscow, but on church land, so as not to share it with Moscow officials. And he even offered his services.

The search took a long time. At first they wanted to build it on church land on Taganka. But the clergy of the Bulgarian courtyard opposed this idea, since their own land was rudely taken from them. Then the unsatisfied eye of Bishop Arseny fell on the Marfo-Mariinsky Monastery. Of course - Ordynka, Zamoskvorechye, next to the Tretyakov Gallery and all the beauties of the capital. Yes, foreign tourists will trample here in droves! 15 years ago, His Holiness Patriarch Alexy II of Moscow and All Rus' blessed the opening of the Martha and Mary Convent and appointed nun Elizaveta (Kryuchkova) as abbess. At one time, she received a humanitarian and psychological education at Moscow State University and worked as a journalist. New talents have opened up in a new field. She managed to gather a community that continued the work of the founder of the monastery - Grand Duchess Elizabeth Feodorovna, the elder sister of the Empress. After the death of her husband, Grand Duke Sergei Alexandrovich, killed by the terrorist Kalyaev, she founded a monastery, which lived not according to the monastic rules, but according to the rules that she herself drew up. The Synod stubbornly resisted, but thanks to the help of Emperor Nicholas II, the unusual charter was nevertheless approved. The sisters did not take monastic vows; they did not wear black robes, but white apostolic robes. The goal of their life was to help the disadvantaged and poor. Fortunately, the Khitrovsky market was nearby. The abbess built a hospital for the poor. The sisters of the monastery looked after them. A shelter for orphans also appeared. All this was gradually restored by the new abbess.

The center of the monastery became an orphanage. Not only orphans, but also children from disadvantaged families gathered here. In addition to general education disciplines, children were engaged in choral and solo singing, and musical ensembles were created. The children sang in the temple. They took up ballroom dancing because many of them suffered from scoliosis. The fame of the unusual monastery has outgrown the borders of Russia. Twice the pupils traveled to England, where they were received by Prince Charles. The Valaam Monastery gave the children trips to the Holy Land. There were Moscow sponsors who regularly helped the monastery and even bought a health resort for the children not far from Sevastopol. The school of sisters of mercy was recreated, to which Mother Elizabeth herself selected girls. Younger children were engaged in home economics, artistic modeling, drawing, embroidery and even horse riding. All this did not interfere with the spiritual education of children. A large friendly family lived in the monastery. The children treated 70-year-old Mother Elizabeth as a mother.

But the monastery was like a beam in the eye for Bishop Arseny. The coup took place earlier this year. And by someone else's hands. One of Bishop Arseny’s associates, Bishop Alexy (Frolov) of Orekhovo-Zuevsky, who inspects Russian monasteries, came to the monastery. He immediately announced the decree of the patriarch. They say that the previous abbess is removed, and a new one is appointed in her place. Mother Elizabeth was in the hospital at that time. No one showed her the decree (as well as the other sisters). And in her place they appointed a 47-year-old married woman, Natalia Moliboga, from Bishop Alexy’s entourage. The “new” broom immediately began to take revenge in a new way. The obstinate children began to be tamed. Children who had suffered beatings from their parents and numerous bullying began to be brought up again with the help of abuse and shouting. Molibog began to kick out young Ksenia Shashkova from the monastery. It ended with a hysterical fit of the girl, which turned into an attack of bronchial asthma. I had to call an ambulance. On May 27, Molibog ordered the dogs and cats fed by the children to be euthanized. For children, the violent death of their pets was a real tragedy.

The teacher's room was converted into an office. Now a former DEZ employee and a lawyer work here. It is important for Arseny to inspect four brick buildings. On the second floor, compassionate Molibova gave her 27-year-old daughter a separate room. Molibogha rented out the premises where the sewing workshop was located to an audio recording studio. And the workshop was moved to the building of the former clinic, to the office where the X-ray machine used to be. I tried to find out what important advantages Natalya Molibogha has that two bishops gave her such a high honor by appointing her acting. abbess. A person without a higher education, aggressive, with no idea how to work with orphans. A health resort for children in Sevastopol is empty. But, apparently, Arseny and Alexy highly appreciated her strong-willed ability to clear the Marfo-Mariinsky Convent and turn it into a construction site on which a 5-star church hotel will finally grow.

This is not my first article about the vicissitudes of the Marfo-Mariinsky monastery. Readers ask the same question: “Does the patriarch really know nothing about the outrages that are happening behind his back? Why isn’t the business manager, Metropolitan of Kaluga and Borovsk Kliment, doing anything?” I think that the patriarch is unlikely to know about the tragedy of the Marfo-Mariinsky monastery. Under the pretext of protecting his health, his inner circle protects him from news that could put him to bed. Vladyka Clement is forced to defend himself from the undermining of Vladyka Arseny. Today, Archbishop Arseny, unlike Bishop Clement, is not only an ecclesiastical, but also a political “heavyweight”, who has concentrated immense power in his hands. Something extraordinary must happen for Arseny to lose his place.

Recently, Russian President Vladimir Putin presented a state prize to His Holiness Patriarch of Moscow and All Rus' Alexy II in the Kremlin. The Patriarch became the second person in the Russian Church to receive such a high award. The first laureate of the State Prize in the mid-90s was the famous icon painter Archimandrite Zinon (Theodor). In his response speech, the patriarch stated that he would donate his prize to orphanages. If Natalya Molibova receives this money, then a church hotel will grow on the site of the Marfo-Mariinsky monastery in the blink of an eye.

Awards

Church:

• Order of the Holy Equal-to-the-Apostles Grand Duke Vladimir, III degree
• Order of the Holy Blessed Prince Daniel of Moscow, II degree
• Order of St. Sergius of Radonezh, II degree
• Order of St. Seraphim of Sarov, II degree (March 8, 2015) - in recognition of the diligent archpastoral labors and in connection with the 60th anniversary of his birth
  [7]
• Order of St. Innocent of Moscow, II degree
• Orders and medals of local Orthodox Churches
• Memorial panagia (August 28, 2014) - in recognition of the diligent archpastoral labors and in connection with the 30th anniversary of service in the priesthood
  [8]

State:

• Order of Friendship
• Medal of the Order of Merit for the Fatherland, II degree
• Medal "In memory of the 850th anniversary of Moscow"

Saint Arseny, Bishop of Tver

Saint Arseny 1 was born in the city of Tver from pious, noble and wealthy parents. Neither the year of his birth nor the names of his parents are known. Having asked God for a son, the parents of the blessed one were most concerned about instilling the fear of God in his heart. After some time, they sent the boy to learn to read and write. With God's help, he soon discovered such success that he surpassed all his peers. Arseny was young in age, but he understood well that all the blessings of this life are impermanent and fleeting. He thought and cared only about pleasing God and saving his soul. After some time, the saint’s parents died, before their death they commanded their son to live holy and pleasing to God, to firmly keep the commandments of the Lord and observe the Christian faith, and left him all their property. Having buried his parents, the saint began to think even more often about the salvation of his soul. He thought:

- I know that I am a stranger and a wanderer on earth. Life here is short and short-lived, but the life to come is endless. My parents left me a large estate, but my soul is not happy about it. For the Scripture says: “What will it profit a man if he gains the whole world and loses his own soul? Or what ransom will a man give for his soul?” (Matt. 16:26.)

Thinking like this, he began to distribute his property to the poor: he clothed the naked, visited the sick, helped widows and orphans, and stood up for the downtrodden. But the envious man of the human race, seeing the pious life of Saint Arseny, raised a fight against him. He conveyed to some of the blessed one’s relatives the idea that the young man was not doing well by generously distributing his parents’ property. The saint’s relatives either advised him to marry, or reviled and reproached him, saying:

“Look, this saint has ruined his entire parents’ house and is spending his life doing nothing.”

But such words did not bother the pious young man. The Lord gave him the idea to go to the Pechora monastery, where the Monks Anthony and Theodosius once labored and shone with their virtues. Having freed all the slaves and distributed his property to the poor, the young ascetic secretly left his hometown and headed to the Kyiv-Pechora monastery, where a voice he heard in a dream called him. Arriving at the monastery, the saint fell on his knees before the abbot and asked him:

“Have mercy on me, father, have mercy on me, a sinner.” Do not remove me from the holy monastery; remember that Christ does not reject repentant sinners.

This is how the holy abbot of Pechersk earnestly asked. The abbot was surprised and asked him:

- Why, child, do you lament your sins so much, because you are still young?

“I am a great sinner,” answered Saint Arseny, “for there is no person who would not sin, even if he lived only one day.” Have mercy on me, father, and do not drive me away from the holy monastery. I know that I too will have some time to appear at the terrible Judgment Seat of Christ - what answer will I give then to the impartial Judge?

The abbot was surprised at the young man’s answer. He saw with his spiritual eyes that the special grace of God rested on the youth. But seeing that Arseny was still young, the abbot of Pechersk said to him:

- Monastic life is difficult, there are many hardships and sorrows in it. It will not be easy for you to endure all the monastic feats at such a young age. But the Lord showed many paths for the salvation of people. Choose another path, an easier one.

“I am not afraid of monastic labors,” answered the saint, “they are sweet and pleasant for me.” I ask you one thing: make me the last slave in the holy monastery and I will do everything with gratitude. May God be my patron and may your holy prayers help me. I firmly remember the words of Scripture: “No one who puts his hand to the plow and looks back is fit for the kingdom of God” (Luke 9:62). Just accept me, father.

Surprised by the young man’s piety, the abbot accepted Arseny into the monastery and clothed him in monastic attire. The new monk was given over to a virtuous elder, experienced in spiritual exploits, for guidance.

Many ascetics, like bright stars, shone only in the Kiev-Pechersk monastery. They showed a good example to the pious young man: one was distinguished by his firm faith, the other placed all his trust in the One Lord, he flourished in silence and obedience, the other waged a victorious battle with his flesh and subjugated it to the spirit. Saint Arseny saw these feats of piety and began to imitate each of them, trying not to leave a single good example. With the greatest humility, he fulfilled all the duties of the abbot and other monks, worked incessantly, did not miss a single Divine service, was content with the merest food, and only fell asleep for the shortest time.

In the Pechersk monastery it was customary for every monk to undergo all degrees of obedience, starting from the lowest to the highest. Like others, Saint Arseny fulfilled all obediences, and he performed them with great zeal. He worked day and night, not leaving his hands idle for a single hour: he prepared food for the brethren, chopped wood and carried water; no one ever heard a word of grumbling or idleness from him. He adorned himself with virtues so much that he was taller than all the monks in the monastery. The brothers were amazed at his hard work and gentleness.

Saint Cyprian, the future saint of Moscow, lived in Kyiv at that time. Seeing that Arseny was distinguished by a sharp mind and succeeded in virtues, he brought the young monk closer to him and fell in love with him, often talked with him, instructing him in the commandments of God. And when Saint Cyprian took the throne of the Moscow Metropolis, he did not want to be separated from Saint Arsenios. The saint took him with him to Moscow, made him an archdeacon and entrusted him with the charge of writing. At first, Saint Arseny asked not to impose a burden on him, saying that he would like to pray in silence and strive in virtues. But then, convinced by the saint, he agreed - he only asked not to elevate him to the highest degrees of the priesthood.

Meanwhile, troubles arose in the homeland of blessed Arseny, in Tver. Tver Bishop Euthymius4 brought considerable confusion to his flock; Distinguished by his unyielding character, he intervened in worldly affairs; Lacking Christian humility, he was distinguished by great pride and vain arrogance. By his behavior, the bishop armed against himself not only the prince and the boyars, but also the clergy, monks and ordinary laity. Prince Mikhail Alexandrovich of Tver, seeing that discord was multiplying, sent an embassy to Moscow and called Metropolitan Cyprian to come to Tver to judge the matter. Saint Metropolitan Cyprian went to Tver, inviting with him two Greek metropolitans, Michael and Nikander, Saint Stephen, Bishop of Perm, Bishop Michael of Smolensk, took Saint Arseny, many archimandrites and abbots. When the consecrated cathedral approached Tver, Prince Mikhail himself with many people came out to meet him and received those who arrived with honor. As soon as Cyprian and the other fathers reached the city, he immediately went to the church in the name of the honest and glorious Transfiguration to perform a prayer service here, then the Divine Liturgy, and gave his blessing to everyone.

Four days later, the Metropolitan and the entire consecrated cathedral examined the case of the Tver bishop. Euthymius defended himself at first. But the fathers of the council exposed his wrongdoings; he was deprived of his dignity and sent for imprisonment to the Moscow Miracle Monastery.

For a long time people in Tver knew about the virtuous life of Saint Arseny. Now Prince Mikhail asked the Metropolitan to install him as a bishop in his city.

“I think that Arseny can establish peace and silence in our city,” the prince said to the metropolitan. “I don’t know another husband, more virtuous and more worthy.” Besides, he was born here. Not only me, but many citizens know him and his pious parents.

His Eminence Cyprian approved the prince's intention and called Arseny. When the saint heard about the prince’s desire, he resolutely refused:

- Forgive me, my gentlemen, I am a sinful person and unworthy of such a rank. I call the Lord to witness that I have never had and now have no other desire than to mourn my sins in solitude. That’s why I previously renounced the priesthood, and it’s a sin for me to even think about being a bishop.

The saint refused for a long time, but finally the prince and metropolitan told him:

“If you do not want to obey our will, then we and the consecrated cathedral have the power to impose a ban on you.”

Saint Arseny did not want to resist any longer and gave his consent. So he was elected bishop (July 24, 1390), but he was afraid of the burden of government, afraid of the discord and rebellion that did not have time to subside in Tver after the removal of Bishop Euthymius, and with all his soul he wanted to struggle in private. Therefore, after some time, Saint Arsenios made a second request to Metropolitan Cyprian to remove such a heavy burden from him. But the Metropolitan encouraged him and persuaded him again. Seeing the Providence of God in this, Arseny submitted to the will of the metropolitan and on August 15, 1390 he was ordained bishop of Tver.

Having ascended the archpastoral throne, Saint Arseny tried most of all to establish peace and harmony in his spiritual flock and to exterminate rebellion. He zealously preached the word of God: Saint Arseny taught everyone who came to him, like a loving father; in the temple of God he edified his flock like a caring shepherd. He always remembered the words of the prophet Ezekiel: “And you, son of man, I have made a watchman for the house of Israel, and you will hear the word from My mouth and admonish them from Me” (Ezek. 33:7). This is how the saint taught everyone and with his words attracted everyone to himself. The citizens of Tver with great zeal sought to listen to their teaching shepherd. In his very life, Saint Arseny set a good example for everyone: with his accession to the throne, he began to lead an even more severe and strict life, completely subordinating his flesh to the spirit. Everyone was amazed at the purity of his life and unceasing vigil. Strict with himself, he treated others meekly and was merciful to the poor: he defended the oppressed, distributed clothes and food to the poor, ransomed slaves and captives. The fame of his virtuous life spread far and wide; many came from far and wide, asking for his prayers and blessings.

For his good life, the saint was honored to receive from the Lord the gift of miracles. Many people flocked to him; everyone who was possessed by any illness turned to the saint, and, by the grace of God, he provided various healings. He laid his hands on some sick people, read prayers over others, blessed others and sprinkled them with holy water or anointed them with oil - he healed everyone with fervent prayer to the Lord.

While in Tver, Saint Arseny did not forget the Pechersk monastery, where he began his monastic labors, and constantly remembered the life of its venerable founders - Anthony and Theodosius. The saint thought of founding his own monastery, which would remind him of Pechersk, and he wanted his body to be buried in it. Saint Arseny told the Prince of Tver about his intention. The prince praised the good desire of the saint and himself promised to help him during the construction of the monastery, to provide him with the land necessary for its maintenance. Then the saint chose on the Tmaka River, 4 versts from the city of Tver, one place that he liked very much. It was called Zheltikovo. Calling on God's blessing, he ordered the construction of a wooden church here in the name of Saints Anthony and Theodosius of Pechersk, his great mentors. Having set up cells, the saint gathered the brethren and appointed them an abbot. This happened in 1394. Ten years later, the saint founded a stone church in the Zheltikov Monastery and consecrated it in the name of the Most Pure Mother of God, Her honorable and glorious Assumption, of course, remembering the Assumption Church of the Pechersk Monastery. The church was consecrated on August 30, 1405; it was beautifully decorated and painted. The Grand Duke of Tver fulfilled his promise - he donated several estates to the monastery. The saint often came to his monastery and took part in the labors of the brethren, showing everyone an example of monastic life. He did not seek honor and glory among the brethren, but in the monastery he himself founded, he wanted to be a simple monk. Great in his virtues, he instructed and enlightened all the brethren: just as the month shines among the stars, so Saint Arseny shone with his piety among the monks of the monastery. The saint wanted to make the Zheltikov Monastery his resting place. With his own hands, he carved out a tomb for himself here from a white stone, and from another, a lid for the Tomb, desiring that the monks of the new monastery would always be edified by the exploits of the Pechersk fathers, Saint Arseny ordered to copy the ancient Paterik of the Pechersk - a book in which the exploits and great works of the saints of the Kiev-Pechersk were set out ascetics6. From this it is clear that the saint tried in deed, word, and edifying writings to enlighten and teach his flock; he constantly carried in his heart the words of Scripture: “The servant of the Lord must not quarrel, but be friendly to everyone, teachable, and gentle” (2 Tim. 2:24). Saint Arseny was such a shepherd. He built many churches of God in the city itself and in its environs; he also restored the main Transfiguration Cathedral in Tver.

Prince Mikhail of Tver sincerely respected the worthy shepherd. He often talked with Saint Arseny and received considerable spiritual benefit from these conversations. The gentle words of the saint sank deeply into the prince’s heart. Instructed by the saint, the Grand Duke built churches of God, performed works of mercy, helped the poor in his principality and sent alms to Constantinople. Feeling the approach of his death, the prince expressed a desire to take on the monastic image. Saint Arseny approved of his good intention, tonsured the prince, and named him Matthew as a monk, and soon after, admonished by the saint, the monk-prince departed from this temporary life. Loving peace, Saint Arseny always tried to reconcile those at war. At that time, there were often discords between the princes, and the saint always tried to put an end to the princely strife. With God's help, in 1403 he managed to reconcile the Tver prince Ivan Mikhailovich with his brother, the Kashinsky prince Vasily Mikhailovich, whom the Tver prince had offended. But after some time, enmity between the prince-brothers flared up again. Then the saint, threatening God's terrible wrath and eternal condemnation, put an end to this hostility on the day of the Feast of the Life-Giving Trinity in 1406.

Reconciling those at war, the saint tried to treat everyone quietly and meekly: he did not allow anyone to be offended, everyone who came to him found protection and refuge; the saint was the protector of orphans and widows, treated the poor and needy with love, encouraged the weak, helped everyone with good advice, money or fatherly guidance. Imitating the Heavenly Shepherd Christ, he always cared for the lost sheep of his flock and led them into the fence of repentance.

Saint Cyprian more than once summoned Saint Arsenios to Moscow for council meetings.

The blessed death of Saint Arseny followed the Great Lent of 1409. On Assembly Sunday, the clergy of the Tver diocese gathered in Tver for the usual annual council7. On Sunday it greeted its ruler; on Tuesday Saint Arseny delivered a sermon to the shepherds, instructing them in matters of pastoral service and deciding matters; on the same day he blessed the gathered shepherds, said goodbye to them and dissolved the cathedral. On Thursday of the second week the saint became seriously ill and lost his tongue. On the morning of Friday (March 1), Grand Duke John Mikhailovich came to him with his brethren and boyars; he convened archimandrites, abbots and priests to perform the consecration of oil over the sick saint. Ten monks sat at the sick bed, wanting to hear a farewell word from their bishop. But he was speechless. The next night Saint Arsenios died. For 19 years and 7 months, with great zeal, he shepherded the verbal flock entrusted to him by God. Hearing about the death of the righteous saint, Prince John Mikhailovich and many people came to his relics. Everyone grieved and cried: “our sun has darkened, we have lost our good shepherd and father.”

The next day, the relics of Saint Arseny were taken from the bishop's house to the cathedral church, where the citizens of Tver said goodbye to their shepherd, and were buried in the Zheltikov Monastery, in the narthex of the right chapel of the Assumption Church (in the name of the Image Not Made by Hands), in the same stone tomb that the saint made it with my own hands. At his burial there were many sick people. They asked the saint for healing and received relief from their ailments. Such was the life of Saint Arseny, such was his blessed death; now he stands before the throne of the Lord along with the angels, glorifying the Most Holy Trinity: Father, Son and Holy Spirit.

After the death of Saint Arsenios, citizens did not cease to honor his memory. Seeing the miracles that flowed from his tomb, the pious residents of Tver called upon Saint Arseny in their prayers and received help and intercession in troubles. After 74 years after his repose (in 1483), Bishop of Tver Vassian9, by order of Tsar John Vasilyevich, wanted to open his relics. Having gathered the cathedral with many people, he headed to the Zheltikov Monastery. The coffin in which the relics of the saint of God rested was taken out of the ground and brought into the cathedral church. When the lid was opened, the whole church was filled with fragrance. Corruption did not touch the relics of Saint Arseny; even the vestments themselves remained completely intact. Then the bishop ordered the coffin to be covered again, ordered an image of the saint to be painted (it is intact to this day) and placed it at the coffin for those who came to venerate. A cover with an image of the miracle worker was placed on the coffin. With the blessing of Bishop Vassian, the service to Saint Arsenius was also compiled. Then a local celebration was established for him in the Zheltikov Monastery. From that time on, even more miracles began to happen at his tomb. The local celebration of St. Arseny in Tver was established by the Moscow Cathedral of 1547.

The most remarkable and striking of the miracles of Saint Arsenius occurred in 1566. At that time, there lived a fisherman named Terenty in Tver. At first he had great faith in Saint Arsenius, but then he fell into unbelief and suffered a frenzy of mind. His parents brought him to the Zheltikov monastery, hoping that their son would receive healing here. But he died. Two days later, his body was brought into the Church of the Most Pure Mother of God, where the holy relics rested. The parents grieved greatly, even murmured against the saint: “We hoped to receive mercy from you, but our son died.” Our zeal for you fades, and our faith becomes impoverished.

The Lord did not tolerate such reproachful speeches against His saint. While reading the Gospel, the dead man suddenly stood up and began to cry bitterly about his sin. Terenty’s parents also repented of their murmur against the saint.

Akaki, who was then the Bishop of Tver10, a righteous and pious man, himself saw the resurrected man and became convinced of the reality of the incident.

In 1606, when the Russian land suffered from the invasion of the Poles and Lithuanians, the enemies forcibly devastated many regions of the Russian state, including the Tver monastery. The enemies did not spare the Zheltik monastery either. They burst into it, thinking they would find a lot of treasure. But the monks managed to hide the monastery treasures in advance and themselves retired to Tver. Only on the relics of the saint remained a cover embroidered in gold with his image. Having found nothing in the monastery, the enemies were greatly deceived in their expectations. One of the enemies, annoyed at the failure, grabbed the cover from the relics of the saint and placed it on his horse. But as soon as he sat on the horse, suddenly, by an unknown force, the horse and rider were lifted into the air, then thrown to the ground. They died from a strong blow, and the cover miraculously rose to the roof of the Assumption Church. This cover is still preserved in the monastery.

In 1637, a new cathedral stone church was built in the monastery. Therefore, the relics of the saint were temporarily transferred to the wooden church of St. Anthony and Theodosius of Pechersk. One of the brethren, named Hermogenes, entered the church in a drunken state after Vespers and fell asleep not far from the relics of the saint. Waking up at night, he was struck by a wondrous vision. The temple was brightly lit; Saint Arseny rose and sat down on his stone tomb. Hermogenes, overcome with horror, wanted to run away. But Saint Arseny, looking at him, said menacingly:

- Why did you, daring one, enter the temple of God drunk?

Hermogenes fell as if dead. He lay there for a long time, but then, having come to his senses, with great difficulty he left the temple through the northern doors, which were locked from the inside. After that he was sick for a long time. But the saint only wanted to reason with the foolish and deliver him from vice. When Hermogenes, having sincerely confessed his sin to everyone, asked the saint for forgiveness, he received healing from his illness before the relics of Saint Arsenios.

Often the holy saint of God showed his wondrous help to the suffering, and through his prayers the sick received healing. Of the many miracles, let us mention the following.

The youth Gerasim, the son of priest Vasily, lived in Tver. At the wedding feast, Gerasim was given wine mixed with a poisonous potion. He became very ill and was already thinking about death. Suffering, Gerasim turned to the free healer - Saint Arseny, came to his relics on the day of his memory (March 2), prayed fervently, and the saint of God miraculously healed the sick youth.

Many years later, Gerasim, having become a cleric, moved to live in Moscow. His niece, Daria, who had suffered from eye disease for a long time, lived in his house. The more time passed, the more the illness intensified, so that Daria could not even sleep at night and moaned all the time. She was unable to look at the light. Finally, on the day of remembrance of Saint Arseny, a priest from the temple dedicated to his name came to Gerasim’s house with holy water and washed Daria’s eyes with it. She was immediately healed. Gerasim was greatly surprised when he saw his niece healthy. And earlier he had gratitude to his heavenly intercessor. Seeing his new mercy, Gerasim wished to have his service and life at home. But the life of Saint Arseny was not found in Moscow. At the request of Gerasim, the archimandrite of the Zheltik monastery sent him the life and canon of the saint and asked, after reading, to send them back to the monastery. Gerasim hastily began to rewrite the life. But a misfortune happened to him. When he was praying before starting his work, he bowed to the ground and caught his right eye on a nail sticking out on the floor. He could barely rise to his feet and cried out loudly:] - O Master, Lord, have mercy on me, a sinner!

At that time, monks from the Zheltikovo monastery, Jonah and Theophilus, lived in Gerasim’s house, and they brought the life of Saint Arseny. Seeing Gerasim's torment, they began to wipe off the blood flowing from the wound and advised Gerasim to pray to Arseny. As soon as Gerasim began to ask the saint for his healing, the blood immediately stopped flowing. Then everyone saw that Gerasim had crushed his eyelid and eyebrow, but by the grace of God the eye itself remained intact. Soon the wound healed completely, and Gerasim, with gratitude and a tender heart, completed the life of the saint, through whose prayers he so soon received healing. Under Archimandrite Savvatiya11 the following marvelous miracle occurred. One peasant who lived near the monastery of St. Arsenius buried his treasure in the forest, wanting to preserve it. After some time, this man came again to where his money was hidden and began to look for it, but could not find it. The peasant fell into great sorrow, began to grieve and cry. He even wanted to hang himself and had already thrown a noose around the tree. Suddenly a handsome man appeared before him and said:

“Why, child, did you intend evil in your heart?” Why do you want to destroy your soul and doom yourself to eternal torment?

The peasant was overcome with trepidation: he began to cry. When the wonderful husband asked why he was crying so bitterly, the peasant said that he had hidden his money and could not find it. The noble man struck the ground with his staff and said:

- In this place you will find what you are looking for.

The peasant, having dug up the ground, found his treasure. Amazed by this, he began to thank the man who had appeared and asked him:

“Where are you from, honest father, and what is your name, so that I can thank you for my salvation and for finding the treasure!”

– I am Arseny and I live in a monastery built by my labors. Go there and give due thanks to God.

The peasant wanted to fall on his knees before the elder, but he became invisible. Then the peasant realized that the handsome man was Saint Arseny himself; Arriving at the Zheltikov monastery, he thanked God and His saint and told everything that had happened to him.

In 1657, a new miracle occurred at the shrine of St. Arsenius. Deacon John then lived in the Zheltik monastery. Inspired by the devil, he plotted to steal silver and gold utensils from the temple where the relics of the saint rested. One day at noon he asked the sexton for the keys to the temple, entered the church and took all the silver and gold utensils that stood not far from the saint’s shrine. Prompted by greed, he also wanted to take from the relics the silver panagia that the saint wore on himself during his life. Suddenly, by an unknown force, the thief was thrown so far from the holy relics that he hit the church platform and lost consciousness. After some time, the monks who entered the temple saw that John was lying in the middle of the church as if dead. Realizing what had happened, they took him out of the church, sent him to Tver to Archbishop Joasaph12 and told him everything they had seen. John himself could not say anything: he did not speak his tongue and was completely weakened. By order of the bishop, the weakened deacon was again taken to the monastery and then brought to church. Little by little he began to come to his senses and, finally, repenting, he completely recovered.

Many other miracles occurred from the holy relics of the glorious saint and shepherd of the flock of Christ by the grace of our Lord Jesus Christ13. Glory to God forever. Amen.

Troparion, tone 8: Having lived piously in the priesthood, you enlightened people with your teaching, and you labored for the most pure temple, and became a lover of monks: for this reason you received the crown from Christ of your flock. Moreover, as the vicar of the Apostolic See and the great saint, we pray to you, your blessed child: deliver us from all troubles, even through your prayers to Christ, Our Father Arseny of Christ.

Kontakion, tone 8: Having joyfully received your honest relics, most pure church, they are honestly brought into the world by many holy monks and princes by the faithful, and even received them as a valuable treasure. In the same way, we are now your fence of verbal sheep, around your upcoming shrine, kindly crying out to you: do not forget your children, father, whom you wisely gathered and loved, as we call you: Rejoice at Saint Arseny, our shepherd and teacher.

_____________________________ The ancient life of Saint Arseny was written at the end of the 15th century. monk Theodosius. The miracles of the saint are described in the second half of the 16th and 17th centuries. Back St. Cyprian was installed as Metropolitan of Kiev and All Rus' on December 2, 1375. He arrived in Kyiv the following year, 1376, and lived here until his appointment to the Moscow see in May 1381. Back In other words: Met. Cyprian made St. Arseny as his secretary. Back Euthymius (nicknamed Wislen) was installed as Bishop of Tver on March 9, 1374. Back Mikhail Alexandrovich was the Grand Duke of Tver from 1339 to 1399. Before his death, he accepted monasticism with the name Matthew. Back The word “Paterik” means “Fatherland”, i.e. book about fathers. The book Paterik is a collection of short stories about ascetics or their sayings. The Pechersk Patericon, copied by order of Saint Arseny, includes: The Life of St. Theodosius of Pechersk, written by Rev. Nestor, Legend of the Chronicle about the foundation of the Pechersk Monastery; Collection of legends of Simon, Bishop of Vladimir, and Polycarp, monk of Pechersk, about the Pechersk ascetics. Back “Gathering Sunday” (or in short, “gathering”, “honest gathering”) in ancient times was called the Sunday after the first week of Lent, the week of Orthodoxy, and this is because on this day priests annually came to the bishop and formed a diocesan council. Back John Mikhailovich was the Grand Duke of Tver from 1499 to 1525. Before his death, he took monastic tonsure with the name Job. Back Bishop Vassian (in the world Prince Strigin - Obolensky) ruled the Tver diocese from 1477 to 1508 Back Bishop Akakiy ruled the Tver diocese from 1522 to 1567 Back There are two known archimandrites with the name Savvaty: the first entered in 1566, the second is mentioned in 1650. Here, of course, the second one. Back Archbishop Joasaph ruled the Tver diocese from 1657 to 1676 Back After the discovery of the relics of Saint Arseny, they lay in a white stone tomb, hewn by his hands; Then, under Patriarch Nikon in 1655, they were transferred to the shrine of St. Philip and a service was compiled for this holiday. In 1734, Tver citizens Ivan and Maxim Yankovsky and Vasily Volchaninov built a silver shrine for the relics of the miracle worker, in which they rest to this day. Back

Notes

1. [mospat.ru/archive/1997/05/sobor_10/ BISHOP COUNCIL OF THE RUSSIAN ORTHODOX CHURCH, FEBRUARY 18-23, 1997: Russian Orthodox Church]
2. [www.patriarchia.ru/db/text/603336.html His Holiness Patriarch Kirill issued an order to change the structure of the Moscow Patriarchate] Patriarchia.Ru, April 2, 2009.
3. [www.patriarchia.ru/db/text/1909320.html “Regulations on diocesan vicariates of the Russian Orthodox Church”]. // Patriarchia.Ru
4. [www.patriarchia.ru/db/text/1915460.html By order of His Holiness Patriarch Kirill, managers of the diocesan vicariates of Moscow were appointed.] // Patriarchia.Ru, December 31, 2011.
5. [www.patriarchia.ru/db/text/3550755.html On the fifth anniversary of the enthronement of His Holiness Patriarch Kirill, a Divine Liturgy was celebrated in the Cathedral Cathedral of Christ the Savior] // Patriarchia.Ru, February 1, 2014.
6. [www.patriarchia.ru/db/text/4304773.html Journals of the meeting of the Holy Synod of December 24, 2015.] Journal No. 89. // Patriarchia.Ru
7. [www.patriarchia.ru/db/text/4009202.html On the 2nd Sunday of Great Lent, the Primate of the Russian Church celebrated the Liturgy at the Pokrovsky Monastery in Moscow and led the consecration of Archimandrite John (Moshnegutu) as Bishop of Soroca, vicar of the Chisinau diocese.] / / Patriarchia.Ru
8. [www.patriarchia.ru/db/text/3710895.html On the feast of the Dormition of the Mother of God, the Primate of the Russian Church celebrated the Liturgy in the Assumption Cathedral of the Moscow Kremlin.] // Patriarchia.Ru

Bishop Arseny (Zhadanovsky) of Serpukhov - Rus' has one calling: to be Holy

Holy Rus'! This is what our dear Motherland was called in the old days. In folk songs, stories, tales, and historical legends we come across this name. What does it mean? Do Russian people really live so well and morally, or at least did they live, that our homeland itself began to be called “Holy Russia”. Yes, in the old days in Rus', piety truly flourished, which even foreigners were surprised at. But alongside this, of course, there were many vices. Rus' has never been holy in the true sense of the word, but its calling is precisely to be holy.

Vocation. Just as each person is endowed by the Creator of the world with one or another gift, calling, so individual nations must fulfill one or another task, goal in the history of their lives. And so Rus' should live a holy life. Where can this be seen, by what signs can we recognize that “holiness” is the calling of our homeland? First of all, Russia is entrusted with the custody of Orthodoxy . Not only we, but also other peoples profess the Orthodox faith, but those peoples are either enslaved by Islam, or have lost their independence, or even simply lost their Orthodoxy, do not value it, do not protect it. Rus' alone shines with Orthodoxy, just as the sky shines with the sun. But Orthodoxy contains the power of spiritual improvement, spiritual power and strength. Only Orthodoxy can make people saints in the true sense of the word.

Further, the Lord settled the Russian people on vast plains, among forests, fields and meadows, among nature . But the proximity of nature makes a person humble, simple and God-fearing. Our peasant will go out to his field, he will look at the vault of heaven and he will involuntarily remember his Creator and Provider. And this beauty of nature - green meadows with rivers meandering through them, these ever-green coniferous forests, the sweetness of the air from wildflowers, doesn’t this make you transport your thoughts to eternal beauty - God and glorify His greatness?

Finally, the Lord gave the Russian people an Autocratic Tsar . Just as there cannot be two fathers in a family, so in a large family - a state there must be one father. Just as respect for the father, trust and love for him are a guarantee for peace and order in the family, so in the state - the state itself maintains devotion to the Throne. For us Russians, we especially need an Autocratic Tsar. Russians have many enemies of Faith and Fatherland. Who will support us, Orthodox people, who will protect us, who will stand up for our ancestral rights of faith and nationality, if not the Russian Orthodox Tsar.

But if the Lord gives any gift, any calling, then He also expects us to put this calling into practice and develop it . The well-known Gospel parable about the talents. The Lord endowed everyone with talents against his strength, but then demanded an account. He pardoned and rewarded all those who increased their talent, and He placed only the slave who buried his talent with unfaithful, unbreakable slaves, casting him into fiery hell.

Before us is the history of peoples, especially the Jewish people, this God-chosen people, endowed by the Creator of the world with special powers, talents, and callings. Look, did the Lord limit himself only to choosing this people? No! From the height of the High Throne, He always looked at how this people fulfilled their calling. As a Wise Provider, either by sending down earthly blessings - peace and prosperity, or by punishments and rebuke, he directed him to his intended goal. “How many times,” says the Lord, “I have gathered you, O Israel, as a bird gathers its chicks, but you were not willing, so your house is left empty!” The end of the Jewish people is rejection.

God's Providence is especially vigilant over the Russian people, God's chosen people. The Lord is watching how we, Russians, fulfill our calling. And so: by giving us a peaceful, calm time, by multiplying the fruits of the earth, He wants to bind us to Himself; then by strengthening our state with power, victories over enemies, it inspires us that we must also powerfully and strongly stand for the foundations of faith and our statehood; then, finally, for our negligence, our relaxation, our moral failure, he sends sorrows, illnesses and difficult trials. This is how it happened now. The war we are going through is undoubtedly a test sent down to us. This is what we must realize. The decline of faith and national feeling, the corruption of morals, the turn towards paganism - led us to such a great test. For our deviation from our calling, the Lord sent us such a great test , such a test under which some begin to fall and become faint-hearted.

How to look at this cowardice? A bad sign is cowardice. It is of the same type, of the same quality with unbelief, oblivion of God. No, if we want to correctly bear the test sent down to us by the Lord , then we must be filled with submission to the will of God, have patience, good spirits and unshakable hope that the Lord will certainly help us. Let external enemies be successful for the time being, even if internal enemies, who, to great regret, began to make themselves known, confuse society with all kinds of propaganda harmful to us - we, truly Russian people, shed a tear of repentance before the Lord God about our sins, personal and public, we must be unshakably confident that the Lord will not abandon us, that with God’s help we will certainly crush the enemy, and in such confidence, without losing heart, without putting our hands on, we will boldly look at our future, act and not be faint-hearted.

Spiritual Conversation, 1915

* * *

Holy Rus'. Not in the sense that she is high in life, but, as the Slavophile Khomyakov says, “ her ideal is to be a saint .” And indeed, if you pay attention to the features, properties, character of the Russian person, his humility, meekness, patience, simplicity, and take into account that Rus' is Orthodox, then the name of its saint becomes clear. In its historical destinies, Rus' has realized and continues to realize a lot from its ideal of holiness. How, therefore, she needs to cherish all the behests of her ancestors, preserve her foundations of life, adhere to the holy Orthodox faith, for to lose all this means to lose her ideal - holiness .

Spiritual Diary.

About the author. Bishop of Serpukhov Arseny (Zhadanovsky) was born in 1874 in the village. Pisarevka, Volchansky district, Kharkov province. in the family of an archpriest. In 1888 he graduated from the Kharkov Theological School, and in 1894 – from the Kharkov Theological Seminary. Since 1894, he worked as a teacher at the Osinovsky parish school. In the period from 1896 to 1899. as a supervisor-tutor at the Sumy Theological School, and from 1899 to 1903 at the Moscow Theological Academy. On August 5, 1903, he was appointed teacher of homiletics and related subjects at the Tiflis Theological Seminary. On the advice of St. right O. John of Kronstadt on July 17, 1899 in the Svyatogorsk Assumption Hermitage takes monastic vows with the name Arseny. In 1911, Archimandrite Arseny opened the Moscow department of the Kamchatka Missionary Brotherhood at the Chudov Monastery. On June 8, 1914, in the Alekseevsky Church of the Chudov Monastery, he was ordained a bishop and retained the position of abbot of the Chudov Monastery. Until 1923 – Bishop of Serpukhov, vicar of the Moscow diocese. He gained particular fame as a spiritual writer in 1912-1916. published the magazine “Voice of the Church”.

Arrested in 1926. Not earlier than March 1926, he was administratively expelled to Nizhny Novgorod province. Until 1927 he lived in the Seraphim-Ponetaevsky Sorrow Monastery. From 1927 to 1928 - in Arzamas. After the release of the Declaration, he had no liturgical communication with like-minded Metropolitans. Sergius as bishops and clergy and did not accept new appointments to the departments. Some historians classify Vl. Arseny as a member of the Mechevo group of those who do not remember, others - among the Danilovites.

In 1931 he was arrested and convicted, released two months after his arrest. Arrested for the second time in 1932. Until June 10-11, 1932, he was in the internal detention center of the OGPU. Convicted on May 27, 1933. On August 14, 1933, the sentence was decided to be considered suspended. According to available information, in 1934, Vl. Arseniy was in the Medroga camp. According to others, from the autumn of 1933 to April 1937, he lived in the village. Kotelniki, Ukhtomsky district, Moscow region. in a house purchased with the funds of spiritual children. Ep. Arseny led a group of clergy to organize secret churches in the homes of Orthodox Christians. April 14, 1937 Vl. Arseny in the Moscow region. arrested and placed in Butyrka prison. According to the interrogation protocol of May 28, 1937, he admitted that he performed secret divine services and was the head of a counter-revolutionary organization of illegal churchmen. On September 26, 1937, on three charges: “leadership and organization of a counter-revolutionary illegal monarchist organization of churchmen - followers of the TOC”, he was sentenced to capital punishment - execution. September 27, 1937 at the Butovsky training ground Vl. Arseny was shot.

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Excerpt characterizing Arseny (Epifanov)

“There’s one thing I don’t understand,” the old man continued, “who will plow the land if you give them the freedom?” It is easy to write laws, but difficult to govern. It’s the same as now, I ask you, Count, who will be the head of the wards when everyone has to take exams? “Those who will pass the exams, I think,” answered Kochubey, crossing his legs and looking around. “Pryanichnikov, a nice man, a golden man, works for me, and he’s 60 years old, will he really go to the exams?” by the hand of Prince Andrei, he walked towards the entering tall, bald, blond man, about forty years old, with a large open forehead and an extraordinary, strange whiteness of an oblong face. The man who entered was wearing a blue tailcoat, a cross on his neck and a star on the left side of his chest. It was Speransky. Prince Andrei immediately recognized him and something trembled in his soul, as happens at important moments in life. Whether it was respect, envy, expectation - he did not know. Speransky's entire figure had a special type by which he could now be recognized. In no one from the society in which Prince Andrei lived did he see this calmness and self-confidence of awkward and stupid movements, in no one did he see such a firm and at the same time soft look of half-closed and somewhat moist eyes, did he not see such firmness of an insignificant smile , such a thin, even, quiet voice, and, most importantly, such a delicate whiteness of the face and especially the hands, somewhat wide, but unusually plump, tender and white. Prince Andrei had only seen such whiteness and tenderness of the face in soldiers who had spent a long time in the hospital. This was Speransky, Secretary of State, rapporteur of the sovereign and his companion in Erfurt, where he saw and spoke with Napoleon more than once. Speransky did not move his eyes from one face to another, as is involuntarily done when entering a large society, and was in no hurry to speak. He spoke quietly, with the confidence that they would listen to him, and looked only at the face with whom he spoke. Prince Andrei especially closely followed every word and movement of Speransky. As happens with people, especially those who strictly judge their neighbors, Prince Andrei, meeting a new person, especially one like Speransky, whom he knew by reputation, always expected to find in him the complete perfection of human merits. Speransky told Kochubey that he regretted that he could not come earlier because he was detained in the palace. He did not say that the sovereign detained him. And Prince Andrei noticed this affectation of modesty. When Kochubey named him Prince Andrei, Speransky slowly turned his eyes to Bolkonsky with the same smile and silently began to look at him. “I’m very glad to meet you, I’ve heard about you, like everyone else,” he said. Kochubey said a few words about the reception given to Bolkonsky by Arakcheev. Speransky smiled more. “The director of the commission of military regulations is my good friend, Mr. Magnitsky,” he said, finishing every syllable and every word, “and if you wish, I can put you in touch with him.” (He paused at the point.) I hope that you will find in him sympathy and a desire to promote everything reasonable. A circle immediately formed around Speransky, and the old man who was talking about his official, Pryanichnikov, also addressed Speransky with a question. Prince Andrei, without engaging in conversation, observed all the movements of Speransky, this man, recently an insignificant seminarian and now in his own hands - these white, plump hands, who had the fate of Russia, as Bolkonsky thought. Prince Andrei was struck by the extraordinary, contemptuous calm with which Speransky answered the old man. He seemed to be addressing him with his condescending word from an immeasurable height. When the old man began to speak too loudly, Speransky smiled and said that he could not judge the benefits or disadvantages of what the sovereign wanted. After talking for some time in a general circle, Speransky stood up and, going up to Prince Andrei, called him with him to the other end of the room. It was clear that he considered it necessary to deal with Bolkonsky. “I didn’t have time to talk to you, prince, in the midst of that animated conversation in which this venerable old man was involved,” he said, smiling meekly and contemptuously, and with this smile, as if admitting that he, together with Prince Andrei, understands the insignificance of those people with whom he just spoke. This appeal flattered Prince Andrei. - I have known you for a long time: firstly, in your case about your peasants, this is our first example, which would so much like more followers; and secondly, because you are one of those chamberlains who did not consider themselves offended by the new decree on court ranks, which is causing such talk and gossip. “Yes,” said Prince Andrei, “my father did not want me to use this right; I started my service from the lower ranks. – Your father, a man of the old century, obviously stands above our contemporaries, who so condemn this measure, which restores only natural justice. “I think, however, that there is a basis in these condemnations...” said Prince Andrei, trying to fight the influence of Speransky, which he was beginning to feel. It was unpleasant for him to agree with him on everything: he wanted to contradict. Prince Andrei, who usually spoke easily and well, now felt difficulty in expressing himself when speaking with Speransky. He was too busy observing the personality of the famous person. “There may be a basis for personal ambition,” Speransky quietly added his word. “Partly for the state,” said Prince Andrei. “What do you mean?...” said Speransky, quietly lowering his eyes. “I am an admirer of Montesquieu,” said Prince Andrei. - And his idea that le principe des monarchies est l'honneur, me parait incontestable. Certains droits et privileges de la noblesse me paraissent etre des moyens de soutenir ce sentiment. [the basis of monarchies is honor, it seems to me beyond doubt. Some rights and privileges of the nobility seem to me to be a means of maintaining this feeling.] The smile disappeared on Speransky’s white face and his physiognomy benefited a lot from this. He probably found Prince Andrei’s idea interesting. “Si vous envisagez la question sous ce point de vue, [If that’s how you look at the subject,” he began, pronouncing French with obvious difficulty and speaking even more slowly than in Russian, but completely calmly. He said that honor, l'honneur, cannot be supported by advantages harmful to the course of service, that honor, l'honneur, is either: the negative concept of not doing reprehensible acts, or a well-known source of competition for obtaining approval and awards expressing it. His arguments were concise, simple and clear. The institution that maintains this honor, the source of competition, is an institution similar to the Legion d'honneur [Order of the Legion of Honor] of the great Emperor Napoleon, which does not harm, but promotes the success of the service, and not the advantage of class or court. “I don’t argue, but it cannot be denied that the court advantage achieved the same goal,” said Prince Andrei: “every courtier considers himself obliged to bear his position with dignity.” “But you didn’t want to use it, prince,” said Speransky, smiling, indicating that he wanted to end the argument, which was awkward for his interlocutor, with courtesy. “If you do me the honor of welcoming me on Wednesday,” he added, “then I, after talking with Magnitsky, will tell you what may interest you, and in addition I will have the pleasure of talking with you in more detail.” “He closed his eyes, bowed, and a la francaise, [in the French manner], without saying goodbye, trying to be unnoticed, he left the hall. During the first time of his stay in St. Petersburg, Prince Andrei felt his entire mindset, developed in his solitary life, completely obscured by those petty worries that gripped him in St. Petersburg. In the evening, returning home, he wrote down in a memory book 4 or 5 necessary visits or rendez vous [meetings] at the appointed hours. The mechanism of life, the order of the day in such a way as to be everywhere on time, took up a large share of the energy of life itself. He did nothing, didn’t even think about anything and didn’t have time to think, but only spoke and successfully said what he had previously thought about in the village. He sometimes noticed with displeasure that he happened to repeat the same thing on the same day, in different societies. But he was so busy all day that he didn’t have time to think about the fact that he didn’t think anything. Speransky, both on his first meeting with him at Kochubey’s, and then in the middle of the house, where Speransky, face to face, having received Bolkonsky, spoke with him for a long time and trustingly, made a strong impression on Prince Andrei. Prince Andrei considered such a huge number of people to be despicable and insignificant creatures, he so wanted to find in another the living ideal of the perfection for which he was striving, that he easily believed that in Speransky he found this ideal of a completely reasonable and virtuous person. If Speransky had been from the same society from which Prince Andrei was, the same upbringing and moral habits, then Bolkonsky would soon have found his weak, human, non-heroic sides, but now this logical mindset, strange to him, inspired him with respect all the more that he did not quite understand it. In addition, Speransky, either because he appreciated the abilities of Prince Andrei, or because he found it necessary to acquire him for himself, Speransky flirted with Prince Andrei with his impartial, calm mind and flattered Prince Andrei with that subtle flattery, combined with arrogance, which consists in silent recognition his interlocutor with himself, together with the only person capable of understanding all the stupidity of everyone else, and the rationality and depth of his thoughts.

Archbishop of Istra Arseny: Love God and your neighbor

Childhood leaves an indelible mark in the memory of any person, and the memories of the events that brought the child to the temple become the outline of his entire life. An experienced shepherd and most interesting interlocutor, Archbishop Arseny Istrinsky, first vicar of His Holiness the Patriarch of Moscow and All Rus', tells us about his life path, about fateful meetings, about devotion to God and love for people.

Vladyka, Arseny, please tell us about your childhood and parents.

For every child, parents are saints. But no matter how much we loved them, we treated our grandparents with much more tenderness; they were our “main” parents. It just so happened that in Russian families, children were raised mainly by them, and we saw parents only in the evening, when they were already tired, or on Sundays, Saturday used to be a working day. We received our upbringing from our grandparents, and whatever came out was the same, but we loved the Motherland and the Church.

Who were your parents?

Mom was a postal worker on the railroad and, before her marriage, she delivered correspondence on postal cars. And after she got married and I showed up, she went to work at the Kazansky railway station and worked there until her retirement. She received a badge of honor for her work and a pension of one hundred and thirty-two rubles, while my father received one hundred and thirty and could not come to terms with it (laughs.) My father served in the border troops with the rank of sergeant, and after his dismissal he played professionally in the football team "Torpedo". Due to a leg injury, he had to leave the sport; it must be said that until the end of his days, his socks and boots lay in one of the closet drawers. He died during a football match. In 1993, on May 23, the Greeks played with ours, and we lost to them. My father was so worried that he felt sick with his heart. It happened at the dacha, they called the village ambulance, and the paramedic who arrived told my father: “I can’t do anything, your heart valve is closing, you will soon die.” And the father replies: “I don’t want to die.” But a few minutes later, in front of the mother and the paramedic, at the eightieth year of his life, the father passed away into eternity.

Vladyka Arseny, tell us how your grandmother raised you?

Well, grandmothers have talent! They will disperse, and have mercy, and feed. On my mother’s side, my grandmother’s name was Anna - she is the main conductor of my life. She was strict, so there wasn't much to indulge in, but my cousin and I loved her very much. My grandmother gave me the concept of Church, fasting, and religious literature. She was from Ryazan peasants, and when she got married, she worked in Moscow as a janitor. Grandfather was also from Ryazan, they lived in Syromyatnichesky Lane, they had six cows in the 1920s. Explain to me how a woman could manage two children, six cows, work and take care of the house?! This was an amazing example of female hard work! My father became her son-in-law. Before they got married, my mother and father lived in the same village of Vostryakovo, now called Vzletny. My father lived closer to the Gnilusha River, and my mother’s family lived closer to the center of the village. And my father said that he once saw my mother on the platform, hit her, and they fell in love.

Do you have any childhood memories from visiting the temple?

Of course, I can’t tell you this! First of all, it was very interesting. They put me near the fence that separates the salt. I remember what the atmosphere was like there. For some reason I also remember that the older generation often talked about the Antichrist and expected that he would come not today or tomorrow. Well, what could I, three years old, understand? In the church where we went, there was such a reader, Evgeniy Ivanovich, he had a huge mouth, a large square face and eyebrows, like Brezhnev. And then one day he came out to read the Apostle, and there was such a roar above me that I thought: “This is probably the Antichrist.” I was very afraid of him. And at home after the service, I would tie my mother’s apron on - it was my felonion, take some of the most tattered books from the chest of drawers and walk around the table with it, saying: “Let’s hear” or “Wisdom,” and I would perform censing with a child’s phone. When I was in the seventh or eighth grade, I learned the Church Slavonic language on my own - I wanted to understand it so much. My grandmother had a Gospel with Russian and Slavic texts, and I studied from it. But I started with an akathist to St. Nicholas, read Church Slavonic words and figured out what they meant. And I remember one summer I was alone at home and began to read the akathist to St. Nicholas loudly, I just wanted to.

I remember with gratitude the teachers who ensured that their students understood the subject well. My Russian language was a little slow, so the head teacher of the school, Olga Gavrilovna, came an hour before classes and “taught” us the Russian language. What kind of teacher would you force to teach children for a “thank you” now?

I remember the literature teacher, we called her “ZIS” - Zoya Ivanovna Smirnova, we didn’t like her very much, we considered her evil, but principled. And then one day she gave us the idea of ​​staging a play based on Turgenev’s story “Bezhin Meadow.” We moved the tables, covered them with earth-colored material, put a light bulb in the center, covered it with red material - it was a fire, took out old trousers and bast shoes, lay down on these tables and began playing the composition “Bezhin Meadows” about the end of the world. I repeatedly recalled this work in my sermons in connection with the conversations that had begun about the end of the world and other things of a similar nature. We must be realistic and remember that even the Angels of God do not know when this will happen. And in this performance we showed the comedy of how people in Turgenev’s story waited for the coming of the Antichrist.

Vladyka, from your stories it seems that you are not a supporter of sweeping condemnation of the Soviet regime?

No, not a supporter. The bad side was that if you showed your religiosity to everyone, they started pestering you - that’s for sure. But if they knew that you were a believer, but in secret, then they didn’t touch you. In 1970, on Holy Saturday, chemistry teacher Anastasia Dmitrievna Izvolskaya, may the kingdom of heaven be hers, said: “Whoever goes to bless Easter cakes today, I will give a bad grade in chemistry for the year!” She said and looks at me. I told this to my godmother. And she says: “How can this be? She’s the daughter of a priest, she brings me notes for commemoration.” But here’s what I was amazed by: a year or two before his death, Izvolskaya came to our house from the other end of the village and said: “I would like to find Yura and apologize to him.” Imagine, the teacher, who is ninety-something years old, already feeling the approach of her death, apparently remembered this incident, walked exhausted through most of the village and, without finding me, conveyed an apology through my sister. I was shocked.

Vladyka Arseny, how did you choose your path in life?

It's even difficult for me to explain how this happened. This happened in 1970 on Easter night. Considering that at that time the administrative pressure was quite high, especially on Holy Saturday and Easter night, the vigilantes tried to prevent young people from entering the church. And to get there, my grandmother and I went to the temple at four o’clock in the evening, but not in Biryulyovo, where we went as usual, but in Ermolino, not far from the town of Vidnoye, there is a church in honor of St. Nicholas. And so we arrived there at six o’clock in the evening and did not leave the church until five o’clock in the morning - we were afraid that they would not be allowed back into the temple. I did not go to the religious procession, so as not to risk it, and stayed in the church. And at this parish there was such a custom: at the religious procession, in addition to candles, they also lit sparklers and launched rockets. And from the windows one could see how, in the middle of the dark night, a blue rocket, then a green one, then a red one was lighting up, candles and sparklers were burning, and they were singing “Thy Resurrection, O Christ the Savior.” It was so beautiful! Even when I was named bishop, I told in confession about the incident that happened to me that night. I myself could not understand what happened to me. Then at the service during incense, I saw a ball of fire fly out of the altar and hover over the open Royal Doors, then it went to the right, just in my direction, walked along the pulpit to the corner and began to move towards me, came close and entered me. And such a burning began inside! I couldn't understand what was happening to me. After this incident, I did not miss a single Saturday all-night vigil or a single Sunday Liturgy, and then my open confession of faith began, I was incredibly drawn to the service. I hid clothes for the temple in raspberries so that my father would not see. Sometimes you would catch his eye, and you had to come up with something to make an excuse; in the summer you could say that you had gone for a walk in the yard, and in the winter you had to wait for my father to go out into the yard to smoke, and at that moment I would immediately get dressed and run away. I was 15 years old then. In 1971, because of this, my father and I made a serious “noise,” but he calmed down. Then he and his mother were given an apartment and they left for Lyubertsy, and we stayed to live with our grandmother. And soon I was drafted into the army, to the Kantemirovsky division near Narofominsk.

Vladyka, tell us who is your spiritual authority and favorite saint?

Reverend Father Seraphim. In our village lived Vera Kharlamova, such a dry old lady. She also had a pre-revolutionary book with the life of St. Seraphim of Sarov, and she gave it to my grandmother and me to read for two weeks. I then fell in love with this life. And among my contemporaries, my spiritual authorities were the late Archpriest Vasily Moiseev, rector of the Biryulevsky Church, and Father Alexy Maikov. Among the laity were Anna Ivanovna Pribilova, May the Kingdom of Heaven be hers, and Ivan Vasilyevich Sosunov. These people amazed me with their religiosity, erudition and understanding. Anna Ivanovna was never married and made a strong impression on me because she did not tolerate it if someone started talking badly about a person in her presence. She could talk about various topics, but if judgment began, she simply got up and left. She did not receive a pension, her brother helped her, kept goats, and sold berries in the summer.

And when I was ordained bishop, I asked Metropolitan Alexy who I should follow as an example, and he named the name of Bishop Arseny Stognitsky.

Vladyka Arseny, please tell us about your first meeting with His Holiness Patriarch Alexy II.

It was 1978, Lazarus Saturday, in Moscow theological schools they were looking for a student who could be sent to Tallinn to Metropolitan Alexy (the future Patriarch) to become a subdeacon. Well, whoever they were looking for was not found, but I got caught on the road and was captured. To pick me up, they received a blessing from the seminary inspector, Archimandrite Alexander (Timofeev). And I was already released on vacation and said that tomorrow I was leaving for my parish and didn’t know anything else. But those who came for me were persistent, there was no escape. Well, I think: “I got it!” And the senior subdeacon of Metropolitan Alexy says: “Yes, we only take you to two services. Now you’ll serve and go back.” Well, I agreed. True, I never served as a subdeacon and knew nothing.

It’s good that I found a typescript of a monograph on subdeaconal duties in the library. I studied this book, wrote down everything I needed to know. The appointed day arrived, we met with the senior subdeacon, arrived at the Leningradsky station, stood on the platform, waiting. Two women approach us, looking like church women. Now these two women are Abbess Philareta and nun Pitirim, mothers of the Pukhtitsa Monastery, then they served under Metropolitan Alexy in the Moscow residence. And this is how we sit and wait. And here I am: shiny jacket, patent leather boots, hat - all dressed up. After a while, a Volga car drives up, the bishop comes out in a skufia, in a cassock with a staff, climbs up the side ladder to the platform, the mothers went to take the blessing, but I don’t know how to behave, it’s one thing to be a priest, but here - Metropolitan He saw my confusion, and then the wind blew, and my hat flew away, and then I was completely at a loss: either to run to Vladyka, or to get my hat. And he says to me: “Catch, catch, catch!” Well, I caught the hat and then took the bishop’s blessing. We got on the train and went. Metropolitan Alexy was traveling in one compartment, and we were all in another. Then the mothers went to him, the senior subdeacon too, and Vladyka Alexy said: “Well, call the boy!” Oh! I sat down, but my posture was so constrained that he told me: “Sit down normally, young man.” What is “normal”?! Out of fear, nothing moves, nothing works, I can’t move. Metropolitan Alexy then arrived from some international conference and began to show photographs, but I was so overstrained that I didn’t even see them. After that, he began to ask me about something, and I answered him as best I could. Then they let me out of the compartment - “Go, sit down. We’ll drink tea and you’ll come.” And when the tea was brought, we ate a little and started talking. In the morning we arrived in Tallinn, collected the necessary vestments, took them to the Cathedral of the Blessed Alexander Nevsky, then walked around the city a little before the service, had lunch, and served the service. In the morning we served the Liturgy, thank God I didn’t go astray anywhere, didn’t upset anyone. And so, at dinner, the Metropolitan says: “I’m going to the Pyukhtitsa Monastery. I will tonsure the mothers who were traveling with us. Have you never been there? “No,” I say. And the Metropolitan offered to go with him to Pükhtitsy, then return to Tallinn, serve a service with the reading of the twelve Gospels, and then go back. I agreed. On Thursday evening services were served, and the bishop again said to me: “Well, why are you going today? Let’s take out the Shroud tomorrow, then you can go.” Well, that’s how I stayed until Christ’s Resurrection. After this, Metropolitan Alexy invited me to serve as a subdeacon with him during his visits to Moscow. But I said that I needed the inspector's permission.

The first service in Moscow, at which I served as subdeacon with Metropolitan Alexy, was on May 1 at the tomb of His Holiness Patriarch Tikhon, after which I began to serve as subdeacon often. On the Assumption, Vladyka Metropolitan took me to Pyukhtitsy, then took me with him on vacation to the south. We traveled on a ship, and he remembered where he had been with his parents as a priest. It was a significant trip for me. And on April 21, 1978, I was appointed permanent subdeacon of Metropolitan Alexy.

How did you become a bishop?

Metropolitan Alexy did not say anything about his plans for me. We arrived from Leningrad to Moscow, the bishop was busy at the Synod, and I ran to the Council for Religious Affairs, received visas and passports, because our delegation had to go to Seattle. After I managed to complete the documents on time, I went to the cinema where they were showing the religious film “For Our Friends.” There were many Moscow clergy there. In this film, I first heard a telegram from St. Luke (Voino-Yasenetsky) addressed to Stalin. I was then shocked by this telegram. After this film, Father Alexander Dasaev and I walked to the Smolenskaya metro station, talking the whole way, and after we parted, I called the bishop from a payphone with a report that everything had been done. And he answered me: “Congratulations, Bishop of Ladoga!” I was taken aback. And the bishop repeats: “I’m telling you that you are the ruler of Ladoga.” Again I don’t understand anything, he told me again: “I’m telling you that you will now be a vicar bishop!” And then something turned off in my head, Vladyka Metropolitan was telling me something, but I couldn’t figure it out. After this conversation, I walked back and forth along Arbat for a long time - I forgot how to go home. I was in this state for about two hours, and only then I barely remembered that somehow I needed to get to the Paveletsky station. Of course, I arrived home late. And my grandmother said to me: “Here you are with your Metropolitan!” That same evening my godmother came and said: “Are you going to be a bishop soon or not?” I answer: “What if I do?” She says: “Don’t forget to tell me, I will definitely come to your consecration.” “Well, okay,” I say, “I’ll inform you about this soon.” And upon my arrival in America, Bishop Clement of Kaluga, who was also there, bought me episcopal crosses, and Bishop Theodosius bought me a cut for vestments. A very beautiful silver-blue vestment was then sewn from it. I myself bought myself a black one, with a small cross, and spent the daily allowance that was left. I still sometimes wear this vestment; it is especially dear to me.

Vladyka, while working as a secretary, you saw many priests. Are there any main differences between Soviet priests and modern ones?

For those priests, the main thing was service; they did not think about bread. We never even thought that we would be paid; the main thing was to serve, to be useful to the Church and Christ. But at one time we came to the seminary already ready for an active life as young men who were accustomed to discipline and order. After serving in the army. And today people come to the seminary straight from school. And often this is the only child of loving parents, their precious thing, which they cannot get enough of. And he has so much pride that you don’t know what to do with him. And there is no habit of discipline.

What do you think this is connected with?

Now there has been a reorganization of the army and a reduction in military units, and now it is allowed to enter the seminary immediately after school, that is, without any life experience. And this is not always justified. Sometimes young people who have completed their studies at the age of twenty are not yet ready to serve, are not ready for family life, do not take orders, and in the position of psalm-reader the remuneration is such that you cannot make ends meet. It happens that such graduates go into social life.

At the same time, the Lord does not abandon His Church. The last decades of the last century and the first decades of this century produced so many pious laymen who, having a secular education, left everything and became clergy. This is so amazing! I often remember Father Andrei Goryachev. This man worked as a scalpel for ten years and was a surgeon. And when he became a priest, he was blessed to learn sign language translation and work with deaf-mute people. Father Andrei loved them so much that he gave himself completely to them. They ask him to come just to talk to him from all areas. And I was forced to limit his activities, because he simply began to “melt.” Who would have thought that world-famous athletes, scientists, and doctors would become priests. In the Kursk diocese, a deputy of the Supreme Council, a doctor by training, became a priest.

Perhaps people’s spiritual activity is connected with parish life, where the problems are among the most obvious?

You see, parish life is structured differently everywhere. You cannot make an entire society religious at once. You cannot force faith on a person. He was used to performing rituals: to baptize, at best, to get married, to have a funeral service, to light a candle for the eve, to remember his health. And we cannot demand more from him.

Many parishioners come to church and immediately leave after the service, not knowing each other. Often there is no association in the parish. This is precisely the question now facing all the clergy, as well as all the active members of the parishes. His Holiness demands that large parishes have priests on duty. However, modern clergy are very busy, in addition, most of them are fathers of many children, so the question has been raised about the activity of the laity.

Vladyka, what qualities should modern priests have?

The priest must monitor how life develops and respond to its problems. Of course, it’s easiest to be a lawyer: “It’s written there, don’t do it,” “here it’s written there, don’t eat.” But what to do in a situation when a person cannot do this? I remember such an incident. In the 1970s, my father Alexander Dasaev and I came to the house of an old woman to give her communion. And the old woman was paralyzed that night, she was alone and lay in sewage, the smell was not very pleasant. And he asks me: “Yur, what are we going to do?” I say: “You see, she was preparing for this day, and it’s not her fault that this happened to her. But if she is not taught the Body and Blood of Christ even in this state, tomorrow she may already pass into another world without guidance.” And Father Alexander confessed and gave her communion. Although according to the rules it was impossible to do this until she was put in order, but on the other hand, she would have left without parting words, and that’s all. Or let's take this situation. Father Andrei Shumilov from the Pirogov clinics serves at the tuberculosis dispensary. And so he comes to me and says: “What should I do, they are disdainful of receiving communion from one spoon?” And we decided to buy several small Cups, and now he gives communion to each of them separately. Then the priest washes them. Every time he comes into contact with a dangerous disease, but nothing happens to him. He just has the power of faith. We give them the Body and Blood of Christ, we confess, we talk, we try to return them to the Church. And what is this crime? No. Or, for example, a person comes to me and begins to confess a terrible sin. According to the law, I must excommunicate him from Communion for many years. Yes, maybe he struggled with himself for a long, long time in order to cross the threshold of the church! And I’ll tell him: “You know, we can’t do that, that’s all.” No! When he becomes my spiritual child, I will know his life, and he will commit this sin again, then perhaps I will use the law. And I will tell him: “You are my spiritual child, you knew about this, but you did it, this is your punishment.” But if a person has just come to the Church, wants to learn about the Church, is afraid of everything. He cannot do this right away with the law or the rule. No, you can’t approach a person like that.

Vladyka, now the family, especially the young one, is going through a severe crisis. Tendencies are developing in society towards the family being a temporary institution. And doesn’t the fact that the Church allows divorces hinder the strengthening of the family institution?

Firstly, I can say that the more the artistic world, which marries seventy-seven times, is popularized, the more it will flourish in society. Secondly, as a rule, now marriages are concluded not by the decision of adults, parents, but by the will of the young. That's when charm and passion come into play. And after reality sets in, young people cannot stand their circumstances. The reason also lies in the fact that most families consist of a husband, wife and one child, who grows up to be selfish. He is not accustomed to patience and forbearance. Thirdly, when young people create a family, they focus on wealth, prestige and high position. Parents also play an important role. So the young people got married, you never know what disagreements there may be between them, but then a whisperer appears - this is the mother: “Oh, he is so-and-so!”, The same thing on the other side. It was very surprising for me when a priest I knew got married and said to his wife: “Darling, our parents are very good people, but they only come to visit us, and you and I live alone, let’s come to an agreement.” And their parents did not have such concepts as “my son” and “my daughter,” but there was the concept of “children.” And another archdeacon I knew gave the following advice: “Young people, it is almost impossible to live without any disagreements, but no one except you should know about them. And if you quarrel, put a stool in the middle of the room, go to different corners and vent in your corner all the bad things that you are now experiencing towards each other. And when all the bad things have already been said, and there is nothing more to remember, start remembering the good things, and with each memory take a step back, towards the stool, and whichever of you sits on the stool first, the second one will sit on his lap, then you will hug, kiss, and everything will be covered with love.”

Vladyka, we started talking about tolerance and the ability to yield. We understand that a person enters into traditions without creating them, but already having a ready-made cultural environment. How should we feel about the fact that the Islamic tradition is now so actively entering the canonical territory of the Orthodox faith?

We must not forget that we were raised in the Soviet Union, where all peoples were equal, all peoples were friends and lived in peace. I grew up in a village where many Muslims lived, and there were never any disagreements on ethnic or religious grounds. We didn't have a temple, they didn't have a mosque. Mullah lived opposite our house, and I had no shame in drinking tea with them. True, my family forbade me to touch meat in their house, but the buns were very tasty. And if the mullah, and he and his wife were already elderly, brought firewood, then we would unload it with a whole gang of guys. But the problem now is that when Muslims move here, they do not want to adopt our culture. After all, the minority always accepts the culture and traditions of the majority, modernizing its traditions. But they don’t want to do this and live as is customary for them. And for this reason they behave incorrectly. Our ruling authorities should have understanding in this matter.

Vladyka Arseny, what advice would you give to readers of the Slavyanka magazine?

If they are readers of an Orthodox magazine, then this is already a good indicator. This means that they have not lost interest in life, they have a sense of love, leniency and compassion. And the second thing I want to say: no matter how society extols a woman, no matter how it calls her, a woman must remember that she is a woman, and those qualities and properties with which she is endowed must be used for the benefit of the family and society, but not for the sake of satisfying passions. A woman should feel that she is a mother, and not a sculpture that can only be admired.

Interviewed by Sergei Timchenko

Bishop Arseny

On Domodedovo land in the Seraphim-Znamensky monastery (monastery) in 1912-1924, Serpukhov Bishop Arseny (Zhadanovsky) lived often and for a long time. Abbess Yuvenalia (schema-abbess Tamar since 1916) built a house in the Seraphim-Znamensky Monastery, called “Cenovia,” in which Bishop Arseny and his friend Archimandrite Seraphim lived and served when they came to the monastery. During the years of the Civil War, Bishop Arseny lived in the Seraphim-Znamensky Monastery in complete solitude for a year and a half. In the summer and autumn of 1918, Bishop Arseny and Archimandrite Seraphim (the future Bishop of Dmitrovsky) lived continuously in the Seraphim-Znamensky Monastery with the blessing of His Holiness Patriarch Tikhon. Vladyka Arseny lived in semi-seclusion in the monastery until the end of 1919, leading the spiritual life of the monastery sisters, celebrating the Divine Liturgy daily. In 1884, ten-year-old Alexander Zhadanovsky was sent by his parents to the Kharkov Theological School. And in 1888 he entered the Kharkov Theological Seminary. On November 21 (Old Art.), 1893, he was ordained subdeacon in the male bishop's Intercession Monastery in the city of Kharkov. After graduating from the seminary, Alexander Zhadanovsky began teaching the Law of God at the parish school instead of his father, and then became an overseer at the Sumy Theological School. In his “Memoirs,” Alexander Zhadanovsky wrote: “From early childhood, “I liked one girl my age: my attention focused on her... I saw my imaginary bride, who lived and was brought up far away, twice a year on vacation, and waited to meet with impatiently, but never expressed his feelings to her. But while I hesitated in this way, the girl I knew slipped out of my sight... After that I looked at the brides twice more, but to no avail. Thus my search for a friend in life ended... At the same time, the thought of monasticism did not leave me; every failure in life gave a push forward in this regard, and then I had to go on pilgrimage with my relatives to the Kiev Pechersk Lavra. Until now, I was not closely acquainted with monasteries and monks, but was drawn to them somehow unconsciously.” Alexander Zhadanovsky, in a letter dated January 17, 1899 to Father John of Kronstadt, asked him for advice. After the answer of the righteous Father John, Alexander had an unshakable decision to accept monasticism. The superintendent of the school, Father Arkady, immediately sent Alexander Zhadanovsky’s request (and it was on Holy Saturday 1899) to Archbishop Ambrose (Klyucharyov) of Kharkov. The archpastor advised Zhadanovsky to go to St. Petersburg to see a friend of the Chief Prosecutor of the Holy Synod. Zhadanovsky, having invited his friend, went with him from the city of Sumy on a trip; Moscow-Kremlin, Chudov Monastery; Holy Trinity Lavra; Saint Petersburg; Alexander Nevsky Lavra and Valaam. From Valaam, Alexander Zhadanovsky arrived at the Holy Synod, where he was received with a petition to become a monk with a further “promise to continue his education at the academy.” Returning to Kharkov, Alexander Zhadanovsky was received by Bishop Ambrose, and without delay they were allowed to tonsure Zhadanovsky as a monk. After which he was sent to live in the Svyatogorsk Hermitage, located in the Izyum district of the Kharkov province. Here, on July 17, 1899, the day after the feast of the Svyatogorsk Icon of the Mother of God, Alexander was tonsured as a monk with the name Arseny. On the day of the Dormition of the Mother of God, Archbishop Ambrose came to the Svyatogorsk hermitage, and on August 15, 1899, after lunch, Vladyka ordained Arseny as a hierodeacon, and then blessed him to go to Moscow, to the Trinity-Sergius Lavra, to the academy. Bishop Arseny wrote: “The Lord destined me to take the academy course in the monastic rank. I must, however, admit that it is difficult to combine being a student with monasticism... If you get tired morally or physically, some kind of sorrow will happen - you will go to the honest relics, pray from the heart, and your heart will be easy... Yes, the saint’s cancer, surrounded by many sighs and tears Russian people, is a fertile source of consolation... Large space, further, in the Lavra for sacred rites. Every day eleven liturgies are celebrated, so choose any one: at three o’clock in the morning - in the Church of the Holy Spirit, at four o’clock - at St. Nikon’s, at five o’clock - below under the Assumption Cathedral, and then in the churches of Smolensk, Zosima and Savvaty and others. The Lord vouchsafed me to serve in all these churches in the rank of hierodeacon. I also loved going to Trinity Cathedral on weekdays for vespers and listening to the singing of the stichera with the canonarch. The wonderful, harmonious performance of them by the mighty choir gave me the highest spiritual pleasure. Not only the learned monks, but also all the students of the academy clearly felt the protection of St. Sergius over them...” Bishop Arseny had an excellent literary gift. An excellent lyricist, at the end of his life he wrote “Memoirs” about many great champions of Orthodoxy: about the holy righteous John of Kronstadt, about the Moscow Metropolitan Macarius (Nevsky), about the elders of Zosima Hermitage Schema-Abbess Herman and Hieroschemamonk Alexy, about Schema-Abbess Tamar, about the outstanding shepherds of the church Father Alexy Mechev, Father Nikolai Smirnov (Kadashevsky), Father Vasily Postnikov and Father Alexander Stefanovsky. Bishop Arseny recalled how one day Elder Hieromonk Varnava “... in a conversation with me this time he foreshadowed: “You will be a bishop not far from Moscow, a small bishop.” Now the prophecy has been fulfilled." In the Gethsemane monastery, Zhadanovsky visited Father Isidore, who three days before his death, saying goodbye, said to him: “Take my last words for edification and consolation: the power of the cross and reflections on the sufferings of the Lord save a Christian from all troubles, but memories of the Savior’s plagues protect from sorrows." While at the Theological Academy, student Arseny remained a deacon for three years and only in the fourth year of study became a priest. On May 9, 1902, he was ordained hieromonk. At the last exam at the Theological Academy in dogmatic theology, Moscow Metropolitan Vladimir (Epiphany) was present, who offered priest Arseny the position of treasurer at the Chudov Monastery. Hieromonk Arseny arrived in Moscow, to the place of his new ministry at the Chudov Monastery, on August 3, 1903. Having venerated the relics of Saint Alexy, Arseny appeared to the abbot of the monastery, Archimandrite Innocent, who took the hieromonk to the treasury apartment. Hieromonk Arseny served as treasurer for only five months. The abbot of the monastery, Archimandrite Innokenty, who was consecrated Bishop of Alaska, left for America. Hieromonk Arseny (Zhadanovsky) was appointed to the place of the abbot of the Chudov Monastery. And on March 24 (Old Art.), 1904, on Holy Saturday, Hieromonk Arseny was ordained to the rank of archimandrite. In 1906, on October 11, the mother of Archimandrite Arseny died, and a month later, on November 11, his father died. In the Zhadanovsky family, several generations were in the clergy. The priests were great-great-grandfather Afanasy, great-grandfather Stefan, grandfather Andrei and father, Archpriest John. Together they served for more than a hundred years in the city of Chuguev in the Church of the Nativity of the Mother of God. Bishop Arseny wrote: “With the death of my father and mother, interest in my homeland was lost, the desire and desire to visit there disappeared.” In 1913, Archimandrite Arseny, together with Hieromonk Seraphim (Zvezdinsky), made a pilgrimage to the Holy Land. The consecration of Archimandrite Arseny as Bishop of Serpukhov took place on June 8 (old style) 1914 in the Alekseevsky Church of the Chudov Monastery, in which he was left to serve by decision of Moscow Metropolitan Macarius and the Holy Synod. Bishop Arseny took part in the establishment of the convent “Gethsemane” near the city of Zaraysk near Moscow and the convent “Seraphim-Znamensky Skete” near the Vostryakovo station of the Paveletskaya railway on Domodedovo land. Vladyka Arseny was destined for a new field - to be the confessor and elder of schema-abbess Tamar (Marjanova) and the sisters of the Seraphim-Znamensky monastery that she created. Schema-Abbess Tamar built a monastery with a house church near the monastery in the name of the Monk Arseny, where the bishop at times retired to gather spiritual strength, rest and prayerful works. In the post-October 1917 era of persecution of the Church of Christ and the faith, Bishop Arseny carried out the feats of confession and martyrdom for two decades. In the summer and autumn of 1918, Bishop Arseny and his spiritual friend Archimandrite Seraphim (Zvezdinsky), the future Bishop of Dmitrov, lived in the Seraphim-Znamensky monastery near Moscow. Schema-abbess Tamar fulfilled the obedience of His Holiness Patriarch Tikhon to preserve the safety of the lives of the bishops in her little-known, quiet and modest monastery. During the years of post-revolutionary hard times, Bishop Arseny celebrated Divine Liturgies daily in the Cenology Church. In solitude he studied church singing, music, painting, medicine and was engaged in icon painting. At the same time, Vladyka made notes, which later appeared in the book “Memoirs”. In the skete church in front of the abbot's place there was an image of the Savior Not Made by Hands, painted by Bishop Arseny. Until 1923, Bishop Arseny continued to serve as a bishop in the city of Serpukhov. In the city of Serpukhov there was the ancient Vysotsky monastery, founded in 1374 by the Serpukhov prince Vladimir Andreevich. Before the revolution, there were several dozen churches in the city of Serpukhov; after the revolution, many churches were closed. Many nuns arrived from Serpukhov to the Seraphim-Znamensky monastery. The place of the solitary exploits of Bishop Arseny was the Seraphim-Znamensky monastery until 1924, the year the monastery was closed. About the Seraphim-Znamensky Skete, Bishop Arseny left the following lines: “In the small church of the Seraphim-Znamensky Skete, with the high religious inspiration of the builder and sisters, a great attraction and concentration of grace-filled power took place. Here the Lord Himself blessed the hearts of those praying and especially those singing; here, near everyone, rejoicing and having fun, there was a guardian angel - that is why the consecration of this wonderful church was so deeply imprinted in the memory of the nuns of the monastery... The day comes. Skeletons at obediences. Some of them work alone: ​​some in the garden, some with bees, some clearing the grove of dry leaves, others work together to mow grass, dry hay, graze cows, and cultivate vegetable gardens. Everyone is commanded to continually say the Jesus Prayer, sing psalms, read akathists, and they inviolably and holyly fulfill this rule: they work and pray.” And from the hillock near the Seraphim-Znamensky monastery on the right bank of the Rozhaya River, the bishop observed the following picture: “You look to the right and see a mill through the bushes and sparse trees. You listen and hear the noise of its wheels, which before, captivated by the beauty of nature, you did not seem to notice. And an amazing thing! Nothing, it seems, decorates the river bank more than a water mill, as if it were its essential accessory, having won the eternal right to this place... If you walk along the bank, past the mill and further, you will reach a steep climb. You will climb the hill and find yourself so high that you will involuntarily think: it’s not for nothing that the wanderers call this place “the Caucasus”. Below, a stream runs over the pebbles, formed from a river already familiar to us after it was blocked by a dam. It flows steadily, continuously, pleasantly gurgles, has a calming effect on the nerves... Then you will look around the space you have passed, the space left behind you and you will see somewhere far, far away a river, a meadow, and a mill, moreover, your horizons expand so much that you notice behind there’s a hillock village with a church, and there are endless fields.” How amazingly accurately Bishop Arseny described the local nature! These blessed places have been loved by me since childhood: the Resurrection Church in the village of Bityagovo with the ancient cemetery where my ancestors are buried, and the wonderful mill with the miller’s house that existed until the mid-fifties of our century, and the Savvinsky (Zaborievsky) ravine with the mountain that received local residents the name “Nun”, with whom we skied as a child, and these mysterious mounds, and, of course, the lovely Rozhaya river with its once spring water. How many times have I, without knowing it, walked for many years along the same paths that Bishop Arseny walked along before I was born. Oh, the power of the printed word! In 1924, Bishop Arsenia moved to the village of Kuzmenki near Serpukhov and lived in the house of the rector of the local church, Archpriest Michael. The bishop was followed by two cell sisters - nuns Alexandra and Matrona from among the nuns of the Seraphim Znamensky monastery. In half of the priest's house, a house church was built in which the bishop served since 1924. After the closure of the Seraphim-Znamensky monastery of Kuzmenki, schema-abbess Tamar and sisters from the monastery, who lived at that time in the Marfo-Mariinsky monastery, came. In 1925 - 1928, the bishop was expelled several times outside of Moscow and the Moscow region. In those years he lived either in the Seraphim-Ponetaevsky Monastery or in Arzamas. In 1928, Bishop Arseny came to Perkhushkovo, where at that time schema-abbess Tamar, hieromonk Filaret (Postnikov) and ten sisters settled in a separate dacha. According to the bishop’s biographer, “obviously, in the first half of 1928, Bishop Arseny wrote mainly the book “Memoirs” (M., Orthodox St. Tikhon’s Theological Institute, Brotherhood in the Name of the All-Merciful Savior, 1995). After the expiration period ended, Bishop Arseny returned and settled in Kotelniki, not far from the Lyubertsy station of the Kazan railway. During difficult years for the Orthodox Church, the bishop said: “The hierarchs answer to the Council, the flock must go in the mainstream of the Church. You can’t make splits.” During the period of a new wave of arrests (1929-1931), schema-abbess Tamar, some of her sisters and Hieromonk Philaret were repressed. Concern for Vladyka Arseny did not leave Mother Tamar even in her distant Siberian exile. In her letter she expressed her desire to establish a bishop in Maloyaroslavets. The life of Bishop Arseny in the thirties until his arrest and martyrdom is unknown. According to some recollections, Bishop Arseny lived either in Kotelniki, or, according to other sources, in a house at Udelnaya station. Bishop Arseny was arrested in Kotelniki on April 13, 1937. “The bishop was accused of organizing and leading a counter-revolutionary illegal monarchist organization of churchmen.” On the Feast of the Exaltation of the Precious and Life-Giving Cross of the Lord - September 27, 1937, Bishop Arseny and all the clergy, monastics and laity arrested with him were shot in the village of Butovo near Moscow. This is a brief biography of Bishop Arseny of Serpukhov, gleaned from the bishop’s autobiography and memoirs about him. Based on his prayerful deeds, Bishop Arseny had the highest spiritual gifts: insights and reasoning. Naturally, he foresaw his martyrdom and offered prayers to the Lord in his last dying hours. After his death, Bishop Arseny appeared in a dream vision to his spiritual children, warning them about future events during the Great Patriotic War. The famous Russian writer Pyotr Palamarchuk, author of the four-volume book “Forty Forties,” writes: “While studying the history of Russian churches and monasteries, I had the opportunity to come across such miracles of modern times more than once. Indeed, in the godless persecutions of the 20th century, Little, Great and White Rus' produced more new martyrs alone than in the entire previous two millennia of Christianity!” The Russian Orthodox Church will sum up the twentieth century and write down all the names of the Russian new martyrs who suffered for the faith and Christ.

© local historian Nikolay Chulkov. From the series “History of the region in faces”

Arkhangelsk diocese

Hieromartyr Arseny, Metropolitan of Rostov

1697 – 1772

Memory – February 28/March 12

The story of the earthly life of the Hieromartyr Arseny (Matsievich) recalls the fates of two northern saints described above - St. Job of Solovetsky and St. Philip of Moscow. “During the course of his life and work, he bore three names: at birth he was named Alexander; he became famous both in the spiritual and secular world, both in Russia and outside it, under the monastic name of Arseny; he died under the name of the defrocked Andrei Vral” (73, 13), having suffered for the Church of Christ.

Hieromartyr Arseny came from the Polish gentry (73, 14) and “was the son of a priest from the Vladimir-Volyn diocese. He studied at the Lvov school, then at the Kyiv Academy" (71, 424). In 1716, at the age of nineteen, he took monastic vows and received the position of preacher and teacher of Latin at the Novgorod-Seversky Spassky Monastery. Two years later he was ordained a hieromonk. In 1729, on behalf of the Siberian Metropolitan Anthony (Stakhovsky), Hieromonk Arseny went to Siberia “to preach the Word of God” and spent two years there (73, 15). On the way back, he made a pilgrimage to the Solovetsky Monastery, where, with the enthusiasm characteristic of him, he tried to convince the abbot named Joasaph, who was exiled there for converting to the Old Believers and “some boldly important words” (72, 316). Arseny not only argued with Joasaph, but even wrote a special “Admonition” for him. Unfortunately, all his efforts were unsuccessful - the stubborn abbot was “jealous beyond reason” not so much for the Orthodox faith, but for the old rite...

In 1734, with the blessing of Archbishop of Arkhangelsk and Kholmogory Herman (Koptsevich), Saint Arseny, as a ship’s priest, participated in four naval expeditions to Kamchatka, but in 1737, due to scurvy, he was forced to leave service in the navy. He began teaching, taught legislation in the cadet corps, as well as in the gymnasium at the Academy of Sciences (73, 17 – 18). Saint Arseny was also “an examiner of proteges. He had to test persons who were to be ordained priests or deacons in their knowledge of everything necessary for this rank. Lively, ardent in character, firm and persistent, he showed great severity in this position” (69, 110).

Saint Arseny was no less strict and principled when it came to protecting the interests of the Orthodox Church. So, in 1740, while swearing allegiance to the young John IV Antonovich, he refused to swear allegiance to his mother as regent, because she remained a Protestant” (71, 424). Of course, by taking this step, Saint Arseny was ready to bear full responsibility for his action. Fortunately for him, due to the short duration of Ivan Antonovich’s reign, his bold act was without consequences. In 1741, Arseny, who by that time already had the rank of archimandrite, was appointed Metropolitan of Tobolsk. When taking the oath to the bishopric, he committed a very bold act for those times, making a postscript, the text of which we will give below.

Metropolitan Arseny boldly stood up before the secular authorities not only for the clergy, whom local governors and officials arrested and tried, but also for the baptized indigenous inhabitants of Siberia, even for serfs. At the same time, he said that the arbitrariness of officials who “persecute and beat the poor priesthood” undermines trust in the Orthodox faith among local residents, and therefore “churches are empty, and newly baptized people are deprived of instructions not from our negligence, but from the persecution of the unreasonable secular commanders" (73, 22). Defending his flock, he addressed requests for support not only to the Synod, but also to the empress herself. Perhaps it was precisely this that was connected with the fact that Saint Arseny spent only two months at the Tobolsk See, after which he was installed as Metropolitan of Rostov and made a member of the Synod.

At that time, the empress was the daughter of Peter I, Elizaveta Petrovna, whom E. Poselyanin characterizes as “sincerely pious and sincerely devoted to the Church.” She treated Metropolitan Arseny kindly, probably understanding that behind his actions, which seemed very bold and even daring to his contemporaries, were deep faith and zeal for God. Thus, Metropolitan Arseny refused to take the oath that members of the Synod had taken since the time of Peter I, and also to appear at the Synod. He explained this by saying that he found the following words included in the oath to be in disagreement with the demands of his conscience: “I confess with an oath that the last judge of the spiritual board of this board is the very All-Russian Monarch, our Empress.” “The Metropolitan pointed out that this expression is incorrect, since the only Head of the Church is Christ” (69, 111 – 112). Saint Arsenius explained the reasons for his refusal to take the oath and sit in the Synod to the empress, and, apparently, she considered them respectful, leaving his action without consequences. However, among the members of the Synod a hidden hostility arose towards the brave bishop. When, soon after this, the text of the bishop’s oath “with a postscript” was discovered in the papers of the Synod, which Metropolitan Arseny gave when ascending the Tobolsk See, he was demanded to explain on what basis he dared to make changes to it. In the text of the oath of Metropolitan Arseny, instead of the last lines quoted by us, there were the following: “I confess with an oath the Ultimate Judge and legislator of my spiritual government to be the Lord God and our Savior Jesus Christ Himself, the full-powerful Head of the Church and the Great Bishop and Tsar, who rules over all and has everything judge the living and the dead." Despite the fact that the trial of this oath lasted three months, it ended without consequences for Metropolitan Arseny.

Heading the Rostov diocese, Saint Arseny paid much attention not only to its administrative affairs, but also to educational issues. “In the seminary, which he transferred from Rostov to Yaroslavl, there were already 500 students” (69, 113). In the field of education, he was a supporter of teaching not in Latin, as was then customary, but in Russian, a language understandable to any student. He proved that he was right by the fact that in Orthodox churches, services are performed not in foreign dialects, but in their native language. He also preached a lot: “three volumes of his handwritten sermons were kept in the library of the Yaroslavl seminary” (69, 112).

Among the residents of Rostov, he left behind “a deep memory as a managerial saint, strict, but at the same time condescending. This “great gentleman,” as he was called in official papers, treated violators of church decorum harshly and without any lenience. The guilty were subjected to strict penalties, which were applied by all bishops.” As in Tobolsk, he defended his subordinates before the “powers of this world.” There was a legend that one arrogant and cruel landowner, wanting to humiliate a priest from his village, forced him to glorify Christ in a stable on the feast of the Nativity of Christ. When Metropolitan Arseny found out about this, he summoned the landowner and ordered him to be flogged (73, 32 - 35). To a modern person, such an act of the saint may seem cruel, but it should be remembered that corporal punishment for clergy and monks was abolished only during the reign of Catherine II (69, 142) and only a very brave person could intercede for a powerless priest before the all-powerful master during the time of Saint Arseny.

There is no doubt that Metropolitan Arseny was at times cruel and uncompromising. However, he also knew how to show “mercy to the fallen.” Thus, he provided assistance to Biron, the once formidable and all-powerful favorite of Empress Anna Ioannovna, who was in exile in Yaroslavl. “Subsequently, Biron, on every occasion, expressed his gratitude to Arseny” (73, 35).

Bishop Arseny was no less controversial in his personal life. He was distinguished by his thriftiness and was fond of horse breeding. The herds that belonged to the bishop's house numbered up to six hundred heads of horses. Thoroughbred horses from the stud farms of the Rostov Metropolitan were even delivered to the royal court (73, 70). At the same time, Saint Arseny generously distributed alms. After twenty years of ruling the richest Rostov diocese, “he had neither luxurious clothes, nor good dishes, nor money, nor rich reserves, except for ten pounds of sugar, which the merchants gave him” (73, 34).

In 1764, Empress Catherine II issued a decree on the selection of monastery estates from the treasury and the introduction of states. One of the biographers of Saint Arseny, E. Poselyanin, defined this decree as “the saddest manifestation of Catherine’s church policy.” In his collection “The Russian Church and Russian Ascetics of the 18th Century,” he provides some figures confirming this. According to Poselyanin, “before the introduction of states in Great Russia there were 732 monasteries for men and 222 for women. The states established 161 monasteries for men and 39 for women. Of the 954 previously existing monasteries, 754 were destroyed with the stroke of a pen, leaving two hundred, only a fifth of Russian monasteries! At the same time, it was forbidden to open new monasteries without the permission of the empress. The reform gave the state 3 million a year in income, but a huge part of the monastic estates was distributed by Catherine as a gift to her favorites, so the state received short-term benefit from their confiscation. It was promised to provide theological schools and clergy during the confiscation of estates, but this promise has been forgotten” (69, 107 – 108).

Metropolitan Arseny considered it his duty to speak out against this decree, although, of course, he knew that boldly speaking out for the truth of Christ, in defense of the Orthodox Church, would bring him the crown of martyrdom. Vladyka Arseny submitted several protests to the Synod, and on the Sunday of the Triumph of Orthodoxy, when enemies of the Church are anathematized, he ordered anathema to be pronounced on “the offenders of churches and monasteries” (69, 117). Following this, according to the well-known expression of the writer N.S. Leskov, for Metropolitan Arseny “life ended, life began.” A life full of suffering.

In March 1763, Saint Arsenios was arrested. According to legend, a few hours before his arrest, he told his cell attendant: “The guests will be with me after midnight.” Indeed, at midnight a guards officer named Durnovo came for him to take the disgraced metropolitan to trial in Moscow. The Bishop refused to bless the officer: “I am no longer a bishop,” he said. Indeed, at the trial held on April 14 of the same year, Metropolitan Arseny was sentenced to be deprived of his episcopal rank and monasticism and brought to trial by the secular authorities. However, the empress commuted the sentence: the ruler was deprived of his dignity and, as a simple monk, was subject to exile to one of the northern monasteries. The place of his exile was the Nikolo-Korelsky Monastery.

Let us mention one more example of Arseny’s insight. When he was defrocked, he predicted the sad fate of the three members of the Synod who participated in this procedure. His prediction came true: one of these bishops was killed, another died on the way, reaching his diocese, the third died in terrible agony from a tumor of the tongue (69, 120).

Saint Arseny remained in exile for four years. “They didn’t give him ink, paper or pens. No one was allowed to see him, and he was allowed to go out, and then under guard, only to church, and certainly during the hours of worship” (69, 121). Three times a week he was taken “to menial jobs.” One of the people guarding him, officer Mavrin, “later told how Arseny chopped wood, carried water, swept and washed the floor. “Like a saint,” he added” (71, 468). The brethren of the monastery refused to see him as a criminal who deserved punishment; on the contrary, he was revered as a sufferer for the truth. Despite the fact that Saint Arseny was defrocked, the monks, including the abbot of the monastery, took his blessing. “The abbot often visited the exile, and they talked about spiritual subjects and external events, touching on politics. Lieutenant Alekseevsky, assigned to Arseny, often took part in the conversation” (69, 122).

The content of one of these conversations became the subject of a denunciation of Metropolitan Arseny and accusations of a state crime. In December 1767, a new trial took place over him. This time the sentence was extremely cruel - he was deprived of his monastic rank, renamed Andrei Vral and sent to life imprisonment in the Revel fortress. Empress Catherine personally informed the commandant of the fortress about how the exile should be kept: “You have an important bird in a strong cage. Take care so that it doesn't fly away! I hope you don't let yourself down with a big answer. The people have revered him very much since ancient times and are accustomed to consider him a saint, but he is nothing more than a great rogue and hypocrite” (69, 123).

Saint Arseny accepted his last test without complaint, submitting himself to the will of the Lord. In conclusion, he prayed a lot and read the Holy Scriptures. After his death, on the wall of the cell where he was kept, they found an inscription made by him: “It is good for me, for you have humbled me.” “Others read: “Blessed is he who humbles me” (71, 479). Dying of hunger and deprivation in a prison cell, Saint Arseny blessed the Lord and those who served as involuntary instruments of His all-holy will - just as another sufferer, the righteous Job, did in ancient times. In the many sorrows that befell him overnight, his only words were: “The Lord gave, the Lord took away, as the Lord pleased, so it was done, blessed be the name of the Lord!” (Job 1:21).

In the casemate of one of the towers of the Revel fortress, on February 28, 1772, the life of the holy martyr Arseny, full of suffering, ended. There is a legend that before his death a priest was sent to him to confess and give communion to the dying prisoner. However, upon entering the cell, the priest ran out in horror and said: “You told me that the criminal must be confessed and given communion. And before me kneels the archpastor in full vestments” (69, 125). Of course, the prisoner was not wearing bishop’s vestments. His prison clothes after cutting his hair were a peasant's overcoat. With this vision, the Lord showed the priest that before him was not a criminal, but a saint.

Popular veneration of Saint Arseny began during his lifetime. “The people, sensitive to discerning people, especially God’s people, recognized him as a great sufferer” (69, 110). Images of him in a casemate, dressed in peasant clothes, with the inscription below: “Andrew the Sufferer” were widespread among the people. In the pre-revolutionary years, one of his admirers, a landowner from the Oryol province Lopukhin, erected a monument to him on his estate, and “in the Nikolo-Korelsky Monastery, pilgrims began to visit Arseny’s basement cell and pray there, as if in a holy place” (71, 479).

The Lord glorified his saint after his repose.
In 1821, during the reconstruction of the St. Nicholas Church, next to which Saint Arseny was buried, his grave was discovered “under the salt near the Royal Doors.” In Siberia, residents of the outskirts of the city of Verkhneudinsk annually performed memorial services at the grave of a locally revered ascetic, whom they identified with the holy martyr Arseny (71, 479). Saint Arseny was rehabilitated on August 15, 1918. At the Local Council of the Russian Orthodox Church, a resolution was adopted recognizing the invalidity of the defrocking of clergy for political reasons (74, 46). By the determination of the Council of Bishops of the Russian Orthodox Church from August 13 – 16, 2000, Hieromartyr Arseny, “who accepted martyrdom for Christ and His Church,” was canonized. To the list