Reverend Seraphim and the Bear. How saints and wild animals were friends

Despite the fact that Saint Seraphim himself was very reluctant to agree to pose for artists, many images are dedicated to him, from popular popular prints to an embroidered icon, which the Grand Duchesses made with their own hands.

Since the death of Rev. Seraphim of Sarov, which followed on January 2, 1833, 70 years passed before his canonization in July 1903. However, as often happens with the most revered ascetics, popular veneration of the Sarov elder far outstripped his official canonization.

Because of this, many images of the elder dispersed throughout Russia, like fragments of the stone on which he prayed - long before the appearance of canonical icons.

The monk himself reluctantly agreed to pose, saying: “Who am I, poor thing, to paint my appearance from me?”

Venerable Seraphim of Sarov. XIX century. Kept in the Church-Archaeological Cabinet of the Moscow Theological Academy.

A picturesque portrait by an unknown artist. Traditional, easily recognizable image. Probably a copy of a lifetime portrait. In iconography it is close to the portrait of 1831, which was kept in Kazan, in the Krupennikov family.

Venerable Seraphim of Sarov. Unknown artist, 1860s - 1870s. Kept in the Church-Archaeological Cabinet of the Moscow Theological Academy.

In this portrait, St. Seraphim is depicted as relatively young.

Similar iconography (folded hands) is found in other images, but the appearance of the saint is unique.

Venerable Seraphim of Sarov. 1830s. V. E. Raev. Paper, pencil. Tretyakov Gallery

A lively and characteristic sketch of a portrait of an old man. Signed “Seraphim of Sarov. Desert Dweller"

From the memoirs of the artist of the Arzamas school Raev, it is known that during his studies he twice visited the Sarov desert, where he was summoned to paint a portrait of the diocesan bishop. He also saw “himself”: “It was a small, arched old man with a meek and kind gaze. He lived longer in the forest and rarely came to the monastery. We walked deep into the Sarov forest and saw there the secluded cells of Father Seraphim, built by him himself,” Raev wrote.

Venerable Seraphim of Sarov. 1840 Lithography. ISO RSL.

Reverend Seraphim is dressed in a hood with a half-mantle, and a fur coat with fur trim, leans on a stick, and holds a rosary in his left hand.

One of the first lithographic images of the saint. Probably the lithograph reproduces a lifetime portrait of an old man, where he is represented walking into the “small hermitage.”


In the 19th century, several scenes from the life of the monk arose, which were repeated in a variety of lithographs and popular prints. One of them is “Standing on a Stone.”

The style of drawing and the image of Saint Seraphim was achieved differently by different artists.

Venerable Seraphim of Sarov feeding a bear. 1879

Workshop of the Seraphim-Diveevo Monastery. E. Petrova. Lithography. RSL

The saint with the bear is another, probably the most favorite plot.

Here is another incarnation of it - this time using the copper-based enamel technique. Beginning of the 20th century. Stored in the Central Accreditation Center of the MDA.

The monochrome and lubricated elements used in the image point to the lithographed original of the enamel icon.

The family of the Royal Passion-Bearers is closely connected with St. Seraphim of Sarov.
Emperor Nicholas II took a direct part in the canonization of the holy elder.
You can read more about this.

In connection with the participation of the tsar in the transfer of the relics of St. Seraphim in 1903, the corresponding plot of popular informational prints-lithographs was distributed.


Transfer of the holy relics of St. Seraphim of Sarov to the Assumption Cathedral of the Sarov Hermitage on July 18, 1903. Workshop of E. I. Fesenko. Odessa. Chromolithograph. ISO RSL.

In the first row of those carrying the shrine with relics is Emperor Nicholas II.


Procession of the cross in the Sarov Monastery with the holy relics of St. Seraphim of Sarov. July 19, 1903 Workshop of the Seraphim-Diveevsky Monastery. Museum at the Church of St. Mitrophan of Voronezh. Moscow. Inv 94.

Similar story - different perspective.

Finally, there is an icon embroidered by the daughters of Tsar Nicholas II.

Venerable Seraphim of Sarov praying on a stone. Beginning of the 20th century. Sewing. Ioannovsky Monastery on Karpovka. Saint Petersburg.

Signature: “This holy image is embroidered by the hands of the Grand Duchesses Olga, Tatiana, Maria and Anastasia.”

Sources:
“Reverend Seraphim of Sarov. Hagiography. Reverence. Iconography". Publishing house "Indrik". Moscow. 2004

“Spiritual Lights of Russia” Portraits, icons, autographs of outstanding figures of the Russian Church of the late 17th - early 20th centuries. Moscow, MSD, 1999

Seraphim of Sarov is one of the most revered Russian saints. His life, service and veneration contain many mysteries: from the elder’s attitude towards the Old Believers to the difficulties of canonization...

Canonization

For the first time, the documented idea of ​​the official canonization of St. Seraphim of Sarov is contained in a letter from Gabriel Vinogradov to the Chief Prosecutor Holy Synod Konstantin Pobedonostsev.

This document, dated January 27, 1883, calls for "to mark the beginning of the reign" Alexandra III“the discovery of the relics of the pious” Seraphim of Sarov. And only 20 years later, in January 1903, the reverent elder was canonized.

Such “indecisiveness” of the Synod is explained by some sources as the saint’s “sympathies” for the Old Believers, which they could not have been unaware of.

A lifetime portrait of Seraphim of Sarov, which became an icon after his death.

However, everything seems much more complicated: church power depended, to one degree or another, on state power in the person of the emperor and his representative, the chief prosecutor. And although the latter was never a member of the Synod, he controlled and influenced its activities.

The church authorities decided to take a wait-and-see attitude, to “play for time”: of the 94 documented miracles of the Elder of Sarov prepared for his canonization, a small proportion were recognized. It is indeed not easy to separate the actual feat from the fruit of arrogance, the style of the narrator from the actual fact of the reverend’s life.

The Synod “did not find the determination to glorify the saint of God,” awaiting the “go-ahead” of the emperor or the providence of God, which ideally should have coincided.

Starover

The version about the sympathies of St. Seraphim of Sarov for the Old Believers has been discussed since the beginning of the last century to the present day. The falsification of the generally accepted image of the saint as a supporter of the official church was reported, for example, in the “Motovilov papers”, which were presented at the Nomadic Council of 1928.

Whether such a Council was actually held is unknown. Its holding was announced by a person with a dubious reputation - Ambrose (Sievers), although a number of researchers (B. Kutuzov, I. Yablokov) recognized the authenticity of the Nomadic Council.

Lifetime portrait

The “papers” reported that Prokhor Moshnin (Mashnin) - the name that the monk bore in the world - came from a family of crypto-Old Believers - those who “followed” Nikon only formally, but in everyday life continued to live and pray in Old Russian, almost a thousand years old.

Allegedly, this is why the external attributes in Sarovsky’s appearance became clear, which supporters of his “Old Believers” would later “show off”: a copper cast “Old Believer” cross and a ladder ( special kind rosary).

The strict ascetic appearance of the elder was also associated with Donikon Orthodoxy. However, the conversation of the Holy Father with the Old Believers is well known, where he asks them to “leave nonsense.”

The Emperor's Personal Motives

It is common knowledge that key role In the canonization of Seraphim of Sarov, the last Russian emperor, Nicholas II, played a role, who personally “put pressure” on Pobedonostsev. Perhaps not the last role in the decisive actions of Nicholas II belonged to his wife, Alexandra Feodorovna, who, as you know, begged Sarovsky to “give Russia an heir after four Grand Duchesses.”

After the birth of the Tsarevich, Their Majesties strengthened their faith in the holiness of the elder, and a large portrait with the image of St. Seraphim was even placed in the emperor’s office.

Were there hidden personal motives in the actions of Nicholas II, how much was he passionate about common love? royal family to the veneration of miracle workers, whether he sought to overcome the “mediastinum” that separated him from the people is unknown. It is also unclear how significant the influence of the rector of the Spaso-Evfimievsky Monastery, Archimandrite Seraphim (Chichagov), was, who gave the emperor “an idea about this subject” and presented the “Chronicle of the Seraphim-Diveevsky Monastery.”

Icon of the Holy Tsar-Passion-Bearer Nicholas II with the image of St. Seraphim of Sarov. Seraphim was canonized under Nicholas, and therefore they are often combined.

However, it is known that in imperial family The Elder of Sarov has long been revered: according to legend, Alexander I visited him incognito, and the 7-year-old daughter of Alexander II was cured of a serious illness with the help of the mantle of St. Seraphim.

Letter

During the Sarov celebrations on the occasion of the discovery of the relics of the elder, Nicholas II received the so-called “letter from the past.” The message was written by St. Seraphim and addressed to the “fourth sovereign,” who will arrive in Sarov “to pray especially for me.”

Finding the relics of St. Seraphim of Sarov, wonderworker. 1903

What Nikolai read in the letter is unknown - neither the original nor copies have survived. According to the stories of the daughter of Seraphim Chichagov, the Emperor, who accepted the message sealed with soft bread, put it in his breast pocket with a promise to read it later.

Emperor Nicholas II and Empress Alexandra Feodorovna visiting the spring of St. Seraphim of Sarov. 1903

When Nikolai read the message, he “cryed bitterly” and was inconsolable. Presumably the letter contained a warning about future bloody events and instructions for strengthening faith, “so that in difficult moments of severe trials the Emperor would not lose heart and carry his heavy martyr’s cross to the end.”

Praying on the stone

Quite often Sarovsky is depicted praying on a stone. It is known that the monk prayed for a thousand nights on a stone in the forest and for a thousand days on a stone in his cell.

The feat of prayer of Seraphim of Sarov on the stone was not documented by the abbot of the Sarov monastery, Nifont. This may be due to the fact that in Orthodox tradition kneeling is rather the exception than the rule (one kneels during the transfer of holy objects, during kneeling prayer on the Day of the Holy Trinity, during the calls of the priests “Bow the knee, let us pray”).

Praying on your knees is traditionally considered a custom Catholic Church and is completely excluded, by the way, among the Old Believers.

There is a version that the Renovationists wanted to use Sarovsky’s feat, trying to find allies in the “Catholic brothers” in reforming “outdated Orthodoxy.” Sarovsky himself said that he did not know whether Catholics would be saved, only that he himself could not be saved without Orthodoxy.

According to legend, the monk reported his deed for edification only to a few at the end of his life, and when one of the listeners doubted the possibility of such a long prayer, and even on a stone, the elder remembered Saint Simeon the Stylite, who spent time on the “pillar” in prayer for 30 years. But: Simeon the Stylite stood, and was not kneeling.

The plot of “praying on a stone” also refers to the prayer for the cup, which Jesus performed on the night of his arrest, standing on a stone.

Bear, "groove" and crackers

There is several evidence of the “communication” of the Holy Elder with the bear. The Sarov monk Peter said that the priest fed the bear with crackers, and the head of the Lyskovsky community, Alexandra, asked the bear “not to scare the orphans” and to bring honey for the guests.

But the most striking story is the story of Matrona Pleshcheeva, who, despite the fact that she “fell unconscious,” retells what was happening with documentary accuracy. Isn’t this the usual Russian slyness here, the desire to join in with the “glory” of Seraphim?

There is some common sense in this, because before Matrona’s death she admits that this episode was invented by a certain Joasaph. With his teaching, Matrona promised to voice the story while members of the royal family were in the monastery.

Controversy is also generated by the “canal of the Queen of Heaven” created during the life of Seraphim of Sarov, along which today believers walk with a prayer to the Mother of God, and at the end of the path they receive crackers, consecrated in the priest’s cast iron, exactly the same as the miracle worker treated his guests. Did the Elder have the right to “invent” such sacraments?

It is known that initially the arrangement of the “ditch” was of practical importance - the impressive size of the ditch protected the nuns from “unkind people”, the Antichrist.

Over time, the “groove”, and “Seraphim’s crackers”, and the earth they took with them, and even tapping on sore spots with the same hatchet acquired great importance for pilgrims. Sometimes even more than traditional church services and sacraments.

Finding

It is known that on December 17, 1920, the relics of the saint, kept in the Diveyevo Monastery, were opened. In 1926, in connection with the decision to liquidate the monastery, the question arose of what to do with the relics: transfer them to the Penza Union of Atheists or, in the event of religious unrest, to a group of renovationists in Penza.

When the final decision to liquidate the monastery was made in 1927, the Bolsheviks decided not to risk it and announced a decree to transport the relics of Seraphim of Sarov and other relics to Moscow “for placement in a museum.” On April 5, 1927, the opening and removal of the relics was carried out.

Dressed in a mantle and clothes, the relics were packed into a blue box and, according to eyewitnesses, “divided into two parties, got on several sleighs and went to different sides, wanting to hide where the relics are being taken.”

It is assumed that the relics traveled from Sarov to Arzamas, and from there to the Donskoy Monastery. True, they said that the relics were not brought to Moscow (if they were taken there at all). There is evidence that the holy relics were put on public display in the Passionate Monastery until it was blown up in 1934.

At the end of 1990, the relics of the saint were discovered in the storerooms of the Museum of the History of Religion and Atheism in Leningrad. Simultaneously with the news, doubts also appeared: are the relics genuine? The memory of the Sarov monks who replaced the relics in 1920 was still alive in the people's memory.

To debunk the myths, a special commission was convened, which confirmed the authenticity of the relics. On August 1, 1991, the holy relics of St. Seraphim of Sarov were returned to Diveevo Monastery.

Sayings attributed to Seraphim of Sarov

Take away sin, and illnesses will go away, for they are given to us for sins.

And you can overeat yourself with bread.

You can receive communion on earth and remain uncommunicated in Heaven.

Whoever endures an illness with patience and gratitude is credited with it instead of a feat or even more.

No one has ever complained about bread and water.

Buy a broom, buy a broom, and sweep your cell more often, because as your cell is swept, so will your soul be swept.

More than fasting and prayer is obedience, that is, work.

There is nothing worse than sin, and nothing more terrible and destructive than the spirit of despondency.

True faith cannot be without works: whoever truly believes certainly has works.

If a person knew what the Lord had prepared for him in the kingdom of heaven, he would be ready to sit in a pit of worms all his life.

Humility can conquer the whole world.

You need to remove despondency from yourself and try to have a joyful spirit, not a sad one.

Out of joy a person can do anything, out of inner stress - nothing.

An abbot (and even more so a bishop) must have not only a fatherly, but even a motherly heart.

The world lies in evil, we must know about it, remember it, overcome it as much as possible.

Let there be thousands of those living in the world with you, but reveal your secret to one out of a thousand.

If the family is destroyed, then states will be overthrown and nations will be corrupted.

As I forge iron, so I have handed over myself and my will to the Lord God: as He pleases, so I act; I don’t have my own will, but what God pleases, that’s what I convey. link

...At Paddington station there is a huge mountain of teddy bears. Large, medium, small, very small and very large, and next to them is a smiling Indian salesman. Every English child who has visited London at least once has a teddy bear.

I take one bear to take to Russia to a Russian boy I know. “Are you from Russia?” - the cheerful Indian asks me. - “Take him to Moscow! The bear will feel right at home there! It’s too hot for him here!” It’s hot in London, children and young people are swimming in the fountains in Trafalgar Square and Kensington Gardens...

How can I explain to him that Moscow is dark from smoke (oh, it’s summer 2010!). I'm afraid it will be a little hot for the bear cub there too. However, he will still go with me to St. Petersburg. And I agree with the cheerful Hindu, remembering the wise bear Baloo, Mowgli’s mentor.

The teddy bear is an invariable attribute of children's games, true friend childhood of all grown-up children - from London to Kamchatka, from Moscow to New York. The bear on the coat of arms of Russian and European cities is no longer a funny plush animal, but a full of dignity and, perhaps, a terrible beast in its strength, not inferior to either a lion or an eagle.

Once upon a time in Europe, which was not yet called Europe, there lived a man and a bear. Man was a hunter of the Paleolithic era - but he went hunting not only for food. Sometimes he went on a sacred hunt - not for food, but for the sake of meeting with God, who appears in his power. It was a bear hunt - a terrible cave bear, from which the hunter might not return. But will the soul of a person who meets God alive survive?

For the Paleolithic hunter, the hierophany of the Living God, the Mighty God, the God Whom he knew from his religious experience, was the bear. He was a terrible icon of deity. The bear has always been close to man - in its lethality, in its terrifying power. He chose the same dry and comfortable caves as a man. He could meet unexpectedly on his way - and then the man and the bear met in a battle, the outcome of which was the death of one of them.

Bear meat was eaten at a sacred meal and not to satisfy hunger. His skull and shin bones were kept with skulls and tibia bones dead people in special sanctuaries - they were sacred even after death, full of divine power in the eyes of ancient man.

Millennia have passed... Man learned the secret of the grain dying in the ground and rising from it. The mystery of the sacred hunt was replaced by the mystery of bread. Cave bears became extinct, but their successors, the brown bears, continued to inspire awe. They were not called by their name, a taboo from ancient superstition, but were only described as “knowing honey” - “honey-witch”. Perhaps the ancient root for bear was “br”, preserved both in the Russian word “den” and in the words of the Germanic languages ​​- bearbaer, giving the name to the capital of Germany - Berlin.

Faith was replaced by superstition, the sacred awe of the ancient hunter - by a small pagan cult, in which a tame bear with sawed-off teeth was killed after torture, expecting from this, according to the laws of magic, all the benefits from spirits or gods, for True God was already completely forgotten.

The bear gradually became a prisoner and a laughing stock - he was led on a chain by buffoons and gypsies, he was forced to do all sorts of “stuff” for the amusement of the idle crowd, as if in revenge for the thousand-year worship of him as an icon of God. He became just a beast that fell into the cruel hands of people.

Bram wrote about the bear: “he... is distinguished by a knightly character, alien to any deceit and lies. Not knowing how to be cunning, he achieves his goal with open force and does not resort to useless cruelty, like wolves.” The chained bear, scolded and humiliated, allowed an unkind and cowardly person to feel brave and strong, almost like a god. However, the man more often humiliated not the bear beast, but the man and his brother, with ease and pleasure.

The man and the bear again shared between themselves - not a cave, but a fate in the cruel human world, bitterness at being away from God, the bitterness of suffering. And the bear became just a creature, suffering and tormented... The boy in Dragunsky’s story took pity teddy bear, his childhood friend, became a teenager - and the bear cub did not turn into a punching bag for the former child who was gaining strength.

“For the creation waits with hope for the revelation of the sons of God, because the creation was subjected to vanity not voluntarily, but by the will of him who subjected it, in the hope that the creation itself will be freed from the slavery of corruption into the freedom of the glory of the children of God.

For we know that the whole creation groans and suffers together until now; and not only she, but we ourselves, having the firstfruits of the Spirit, and we groan within ourselves, awaiting adoption, the redemption of our body.

For we are saved in hope. But hope, when it sees, is not hope; for if anyone sees, what can he hope for?

But when we hope for what we do not see, then we wait with patience.

Likewise, the Spirit helps us in our weaknesses; for we do not know what to pray for as we ought, but the Spirit Himself intercedes for us with groanings that cannot be expressed.

He who searches the hearts knows what the Spirit thinks, because He intercedes for the saints according to the will of God.

Moreover, we know that those who love God to those who are called according to His purpose, all things work together for good.

For whom He foreknew He also predestined to be like an image His Son, that He might be the firstborn among many brethren.

And those whom He predestined, those He also called, and those He called, them He also justified; and those whom he justified, he also glorified.

What can I say to this? If God is for us, who can be against us?

(Rom. 19-31)

Well, only a person, and not a bear, is given the opportunity to become an icon of Christ God - even more than an icon, to become a brother, a “companion” of Christ, a partaker of His Divinity and, together with Christ, to bring joy to all of God’s creation. And such growth in Christ is possible only in the Holy Spirit of God, Whom St. Seraphim knew and in Whom he knew Christ.

A gone friend with a robber in paradise,
I go to them along the path of the heavenly garden,
And I recognize the old trees
And a ray where eternal coolness blows.

The lion offered me a golden ridge:
“Pet me! I, too, am an earthly creature,
And herbs are good for me for lunch.”
And a tame doe grazes next to him.

I had this dream that day
Immortal overcoming the coffin.
Let the shadow of yesterday lie,
Let there be despair and anger in your hearts.

But there is a line - you come to it,
With repentance, hope and faith
And you long for silence and purity,
And the spirit is given to you in full measure.

Go! Breathe! And get to know your garden,
Where no path is forgotten,
Where the animals and trees speak
And you are merged with them in one breath,

Where everyone sings Hosanna and praise
Risen, Risen, Native,
And I cry in my earthly corner,
Longing for a lost home.

(Nadezhda Pavlovich)

Venerable Seraphim of Sarov, a great ascetic of the Russian Church, was born on July 19, 1754. The saint's parents, Isidore and Agafia Moshnin, were residents of Kursk. Isidore was a merchant and took out contracts for the construction of buildings, and at the end of his life he began the construction of a cathedral in Kursk, but died before the completion of the work. The youngest son Prokhor remained in the care of his mother, who raised a deep faith in her son.

After the death of her husband, Agafia Moshnina, who continued the construction of the cathedral, once took Prokhor with her there, who, having stumbled, fell from the bell tower. The Lord saved the life of the future lamp of the Church: the frightened mother, going downstairs, found her son unharmed.

Young Prokhor, having an excellent memory, soon learned to read and write. Since childhood, he loved to attend church services and read to his peers Scripture and Lives of the Saints, but most of all he loved to pray or read Holy Gospel in solitude.

One day Prokhor became seriously ill and his life was in danger. In a dream, the boy saw the Mother of God, who promised to visit and heal him. Soon a man passed through the courtyard of the Moshnin estate religious procession with the icon of the Sign Holy Mother of God; his mother carried Prokhor out in her arms, and he venerated the holy icon, after which he began to quickly recover.

Even in his youth, Prokhor made the decision to completely devote his life to God and enter a monastery. The pious mother did not interfere with this and blessed him on the monastic path with a crucifix, which the monk wore on his chest all his life. Prokhor and the pilgrims set off on foot from Kursk to Kyiv to worship the Pechersk saints.

The schemamonk elder Dosifei, whom Prokhor visited, blessed him to go to the Sarov hermitage and save himself there. Returning briefly to parents' house, Prokhor said goodbye to his mother and family forever. On November 20, 1778, he came to Sarov, where the wise old man, Father Pachomius, was then rector. He kindly received the young man and appointed Elder Joseph as his confessor. Under his leadership, Prokhor underwent many obediences in the monastery: he was the elder’s cell attendant, worked in the bakery, prosphora and carpentry shop, carried out the duties of a sexton, and performed everything with zeal and zeal, serving as if the Lord Himself. Permanent job he protected himself from boredom - this, as he later said, “the most dangerous temptation for new monks, which is cured by prayer, abstinence from idle talk, feasible handicraft, reading the Word of God and patience, because it is born from cowardice, carelessness and idle talk.”

Already in these years, Prokhor, following the example of other monks who retired into the forest to pray, asked for the blessing of the elder in free time also go into the forest, where he prayed the Jesus Prayer in complete solitude. Two years later, novice Prokhor fell ill with dropsy, his body became swollen, and he experienced severe suffering. The mentor, Father Joseph, and other elders who loved Prokhor looked after him. The illness lasted about three years, and not once did anyone hear a word of grumbling from him. The elders, fearing for the life of the patient, wanted to call a doctor to him, but Prokhor asked not to do this, telling Father Pachomius: “I have given myself, Holy Father, to the True Physician of souls and bodies - our Lord Jesus Christ and His Most Pure Mother...” , and wished to be communed with the Holy Mysteries. Then Prokhor had a vision: the Mother of God appeared in an indescribable light, accompanied by the holy apostles Peter and John the Theologian. Pointing his hand at the patient, Holy Virgin She said to John: “This one is from our generation.” Then she touched the patient’s side with the staff, and immediately the liquid that filled the body began to flow out through the hole formed, and he quickly recovered. Soon at the scene of the phenomenon Mother of God A hospital church was built, one of the chapels of which was consecrated in the name of Saints Zosima and Savvaty Solovetsky. The Monk Seraphim built the altar for the chapel with his own hands from cypress wood and always partook of the Holy Mysteries in this church.

After spending eight years as a novice in the Sarov monastery, Prokhor took monastic vows with the name Seraphim, which so well expressed his fiery love for the Lord and desire to serve Him zealously. A year later, Seraphim was ordained to the rank of hierodeacon. Burning in spirit, he served in the temple every day, constantly praying even after the service. The Lord vouchsafed the monk visions of grace during church services: repeatedly he saw the holy Angels concelebrating with the brethren. The monk was granted a special vision of grace during Divine Liturgy on Maundy Thursday, which was celebrated by the rector, Father Pachomius, and Elder Joseph. When, after the troparions, the monk said, “Lord, save the pious,” and, standing at the royal doors, pointed his orar at those praying with the exclamation, “and forever and ever,” suddenly a bright ray overshadowed him. Raising his eyes, the Monk Seraphim saw the Lord Jesus Christ walking through the air from the western doors of the temple, surrounded by Heavenly Ethereal Forces. Having reached the pulpit. The Lord blessed all those praying and entered the local image to the right of the royal doors. The Monk Seraphim, looking in spiritual delight at the wondrous phenomenon, could not utter a word or leave his place. He was led arm in arm into the altar, where he stood for another three hours, his face changing from the great grace that illuminated him. After the vision, the monk intensified his exploits: during the day he worked in the monastery, and spent his nights in prayer in a deserted forest cell. In 1793, at the age of 39, St. Seraphim was ordained to the rank of hieromonk and continued serving in the church. After the death of the abbot, Father Pachomius, the Monk Seraphim, having his dying blessing for a new feat - living in the desert, also took the blessing from the new abbot - Father Isaiah - and went to a desert cell a few kilometers from the monastery, in a dense forest. Here he began to indulge in solitary prayers, coming to the monastery only on Saturday, before the all-night vigil, and returning to his cell after the liturgy, during which he received communion of the Holy Mysteries. The monk spent his life in severe exploits. Your own cell prayer rule he performed according to the rules of the ancient desert monasteries; never parted with the Holy Gospel, reading the entire New Testament, also read patristic and liturgical books. The monk learned many church hymns by heart and sang them during his work hours in the forest. Near the cell he planted a vegetable garden and built a beekeeper. Procuring food for himself, the monk kept very strict fast, ate once a day, and on Wednesday and Friday completely abstained from food. In the first week of Holy Pentecost, he did not take food until Saturday, when he received Holy Communion.

The holy elder, in solitude, was sometimes so immersed in inner heartfelt prayer that he remained motionless for a long time, neither hearing nor seeing anything around him. The hermits who visited him from time to time - schemamonk Mark the Silent and hierodeacon Alexander, having caught the saint in such prayer, quietly withdrew with reverence, so as not to disturb his contemplation.

IN summer heat the monk collected moss from the swamp to fertilize the garden; mosquitoes mercilessly stung him, but he complacently endured this suffering, saying: “Pasions are destroyed by suffering and sorrow, either voluntary or sent by Providence.” For about three years the monk ate only one herb, snitis, which grew around his cell. In addition to the brethren, lay people began to come to him more and more often for advice and blessings. This violated his privacy. Having asked for the abbot’s blessing, the monk blocked women’s access to him, and then everyone else, having received a sign that the Lord approved of his idea of ​​complete silence. Through the saint’s prayer, the road to his deserted cell was blocked by huge branches of centuries-old pine trees. Now only the birds, which flocked in large numbers to the saint, and wild animals visited him. The monk fed the bear bread from his hands when bread was brought to him from the monastery.

Seeing the exploits of the Monk Seraphim, the enemy of the human race armed himself against him and, wanting to force the saint to leave silence, decided to frighten him, but the saint protected himself with prayer and strength Life-giving Cross . The devil brought “mental warfare” upon the saint—a persistent, prolonged temptation. To repel the onslaught of the enemy, the Monk Seraphim intensified his labors by taking upon himself the feat of stylite mongering. Every night he climbed a huge stone in the forest and prayed with raised hands, crying: “God, be merciful to me a sinner.” During the day, he prayed in his cell, also on a stone that he brought from the forest, leaving it only for a short rest and strengthening his body with meager food. The saint prayed like this for 1000 days and nights. The devil, disgraced by the monk, planned to kill him and sent robbers. Approaching the saint, who was working in the garden, the robbers began to demand money from him. The monk at that time had an ax in his hands, he was physically strong and could have defended himself, but he did not want to do this, remembering the words of the Lord: “Those who take the sword will perish by the sword” (Matthew 26:52). The saint, lowering the ax to the ground, said: “Do what you need.” The robbers began to beat the monk, broke his head with a butt, broke several ribs, then, having tied him up, they wanted to throw him into the river, but first they searched his cell in search of money. Having destroyed everything in the cell and finding nothing in it except an icon and a few potatoes, they were ashamed of their crime and left. The monk, having regained consciousness, crawled to his cell and, suffering severely, lay there all night. The next morning, with great difficulty, he reached the monastery. The brethren were horrified when they saw the wounded ascetic. The monk lay there for eight days, suffering from his wounds; Doctors were called to him, surprised that Seraphim remained alive after such beatings. But the saint did not receive healing from doctors: the Queen of Heaven appeared to him in a subtle dream with the apostles Peter and John. Touching the head of the monk, the Most Holy Virgin granted him healing. After this incident, the Monk Seraphim had to spend about five months in the monastery, and then he again went to a desert cell. Remaining bent forever, the monk walked, leaning on a staff or an axe, but he forgave his offenders and asked them not to punish them. After the death of the rector, Father Isaiah, who had been his friend since the saint’s youth, he took upon himself the feat of silence, completely renouncing all worldly thoughts for the purest stand before God in unceasing prayer. If the saint met a person in the forest, he fell on his face and did not get up until the passerby moved away. The elder spent about three years in such silence, stopping even from visiting the monastery on Sundays. The fruit of silence was for St. Seraphim the acquisition of peace of soul and joy in the Holy Spirit. The great ascetic subsequently spoke to one of the monks of the monastery: “...my joy, I pray to you, acquire a peaceful spirit, and then thousands of souls will be saved around you.” The new abbot, Father Nifont, and the elder brethren of the monastery suggested that Father Seraphim either continue to come to the monastery on Sundays to participate in divine services and receive communion at the monastery of the Holy Mysteries, or return to the monastery. The monk chose the latter, since it became difficult for him to walk from the desert to the monastery. In the spring of 1810, he returned to the monastery after 15 years in the desert. Without breaking his silence, he added seclusion to this feat and, without going anywhere or receiving anyone, he was constantly in prayer and contemplation of God. While in retreat, the Monk Seraphim acquired high spiritual purity and was granted special grace-filled gifts from God - clairvoyance and miracle-working. Then the Lord appointed His chosen one to serve people in the highest monastic feat - eldership. On November 25, 1825, the Mother of God, together with the two saints celebrated on this day, appeared in a dream vision to the elder and commanded him to come out of seclusion and receive weak human souls that required instruction, consolation, guidance and healing. Having been blessed by the abbot for a change in his lifestyle, the monk opened the doors of his cell to everyone. The elder saw the hearts of people, and he, as a spiritual doctor, healed mental and physical illnesses with prayer to God and a word of grace. Those who came to St. Seraphim felt him great love and they listened with tenderness to the tender words with which he addressed people: “my joy, my treasure.” The elder began to visit his desert cell and the spring called Bogoslovsky, near which they built a small cell for him. When leaving his cell, the elder always carried a knapsack with stones over his shoulders. When asked why he was doing this, the saint humbly answered: “I torment him who torments me.” In the last period of his earthly life, the Monk Seraphim took special care of his beloved, brainchild - the Diveyevo women's monastery. While still in the rank of hierodeacon, he accompanied the late rector Father Pachomius to the Diveyevo community to see the abbess nun Alexandra, a great ascetic, and then Father Pachomius blessed the reverend to always take care of the “Diveyevo orphans.” He was a true father for the sisters, who turned to him in all their spiritual and everyday difficulties. Disciples and spiritual friends helped the saint to care for the Diveyevo community - Mikhail Vasilyevich Manturov, who was healed by the monk from a serious illness and, on the advice of the elder, took upon himself the feat of voluntary poverty; Elena Vasilyevna Manturova, one of the Diveyevo sisters, who voluntarily agreed to die out of obedience to the elder for her brother, who was still needed in this life; Nikolai Alexandrovich Motovilov, also healed by the monk. N. A. Motovilov recorded the wonderful teaching of St. Seraphim about the purpose of Christian life. In the last years of the life of the Monk Seraphim, one healed by him saw him standing in the air while praying. The saint strictly forbade talking about this before his death.

Everyone knew and revered St. Seraphim as a great ascetic and wonderworker. A year and ten months before his death, on the Feast of the Annunciation, the Monk Seraphim was once again honored with the appearance of the Queen of Heaven, accompanied by the Baptist of the Lord John, the Apostle John the Theologian and twelve virgins, holy martyrs and saints. The Most Holy Virgin talked for a long time with the monk, entrusting the Diveyevo sisters to him. Having finished the conversation, She told him: “Soon, My beloved, you will be with us.” At this appearance, during the wondrous visit of the Mother of God, one Diveyevo old woman was present, through the prayer of the monk for her.

IN last year During his life, the Monk Seraphim began to noticeably weaken and spoke to many about his imminent death. At this time, he was often seen at the coffin, which stood in the entryway of his cell and which he had prepared for himself. The monk himself indicated the place where he should be buried - near the altar of the Assumption Cathedral. January 1, 1833 St. Seraphim in last time came to the hospital Zosimo-Savvatievskaya Church for the liturgy and took communion of the Holy Mysteries, after which he blessed the brethren and said goodbye, saying: “Save yourself, do not lose heart, stay awake, today crowns are being prepared for us.” On January 2, the monk’s cell attendant, Father Pavel, left his cell at six o’clock in the morning, heading to church, and smelled a burning smell coming from the monk’s cell; Candles were always burning in the saint’s cell, and he said: “As long as I am alive, there will be no fire, but when I die, my death will be revealed by fire.” When the doors were opened, it turned out that books and other things were smoldering, and the monk himself was kneeling before the icon of the Mother of God in a position of prayer, but already lifeless. During prayer, his pure soul was taken by the Angels and flew up to the Throne of God Almighty, whose faithful servant and servant the Monk Seraphim was all his life.

After the creation of the world, God entrusted man with a special mission - to command nature and take care of all its inhabitants, as the Book of Genesis narrates: “And God blessed them, and God said to them: be fruitful and multiply, and fill the earth, and subdue it, and have dominion over the fish of the sea, and the birds of the air, and every living thing that moves on the earth.”

However, in the Fall, people lost, along with other properties of their intact nature, the gift of commanding animals. They began to hunt animals, eating them, and the animals, on occasion, paid them back in kind.

However, with the coming of Christ, people received the opportunity to become deified, to restore unity with God, and through this, their human nature. Saints who acquired the grace of the Holy Spirit even received a variety of special gifts: healing, prophecy, miracles, and, often, communication with our “lesser brothers.”

The communication of saints with certain animals is described in many lives. Ten most interesting stories We propose for consideration the four-legged and winged friends of ascetics:

1. Mountain nurses of the martyr Mamant

In the 3rd century, not far from Caesarea in Cappadocia, the Orthodox hermit Mamant asceticised on a mountain. The saint spent days and nights in prayer to God and revered the Creator through expressions of love for his creation.

Lions and wolves, roe deer, fallow deer and wild goats came to spend the night in his cave. And near the ascetic’s cave, predators never touched herbivores.

Wild goats, among other things, were the saint’s nurses, allowing him to milk them. Mamant used their milk and the cheese made from it for food, and sold the surplus in the nearest village to give alms to the local beggars.

It was a time of persecution. The ruler of Caesarea in Cappadocia sent soldiers to capture the saint and they were so amazed by his wonderful friendship with animals that they offered him to escape, but the saint refused.

Mamant voluntarily went with them to the trial in the city, where he suffered for Christ and suffered martyrdom.

2. The toothy boat of St. Elias

The Monk Ellius lived in Egypt in the 4th century. Sent to a monastery from childhood, he was raised in piety, abstinence and chastity.

When the saint grew up, he chose the path of an anchorite and went into the desert, where for many years fasted and prayed to God. During his holy life, Abba Elius was awarded by the Lord the gift of foresight and such love for all living things that he could even command wild animals.

One day the monk needed to visit a nearby monastery, which required crossing a river. However, this was difficult to do for two reasons: firstly, there was no boat on the saint’s side, and secondly, there lived a huge crocodile, whom everyone was afraid of.

When the saint, in thought, approached the shore, a predator just appeared from the water. Abba Eliy called on the name of the Lord Jesus Christ and the crocodile instantly calmed down, offering his back to him. The saint with his knapsack sat on the animal and crossed the river on it.

“How did you get there? After all, there’s a terrible crocodile in the river!” the monks asked him.

“The Lord God sent me a boat to cross,” the elder answered with a smile.

3. The bear that fed from the hand of Flame

Another monk, Seraphim of Sarov, revered in Russia, also lived for a long time in solitude, the place of which he chose the Volga forests.

He called the clearing and his cell on it “desert”, in memory of the hermits who lived in the desert. The miracle worker Seraphim gave his love to every living creature, be it human or animal. “My joy,” - this is how he addressed everyone who came to him.

I often visited the saint’s forest “desert” bear. Father Seraphim treated him like a gentle lamb, and fed him bread from his hands, and the proud owner of the forest accepted the treat, presenting his huge head for affection and, contented, lay down at the feet of the old man, like a faithful dog.

“The Lord sent me a beast as a consolation!” said Saint Seraphim, stroking the bear’s shaggy skin.

One day one of the nuns, who came to the elder for advice, saw this and was amazed by the miracle. And he said to her: “Do you remember, mother, a lion served St. Gerasim on the Jordan, and a bear served poor Seraphim (as he humbly called himself).”

4. The mentioned Jordan, novice of Abba Gerasim

The Monk Gerasim lived in the 5th century in the Palestinian desert, near the Jordan River. There he not only performed a feat of prayer himself, but also organized a monastery with strict rules. In it, the saint, by his example and instructions, helped the brethren to embark on the path of salvation.

The saint sometimes loved to leave the monastery into the desert for solitary prayer. One day he met a huge lion, whose paw was wounded. The saint pulled the splinter out of it and cured the beast.

In gratitude for the help, the lion remained forever near Gerasim, always accompanying him. He remembered his voice, knew and served him faithfully, guarding the elder. Leo and Abba Gerasim were so inseparable that the saint even gave him a name, calling Jordan.

When the holy hermit passed into another world, the lion was so sad that he came to his grave and through short time also died. Saint Gerasimos of Jordan is depicted in icons like this - always together with his faithful friend.

5. “Child” of St. Paisius the Holy Mountain

The holy elder Paisios of Athos also loved animals very much. One day he met a bear, with whom they competed in humility, giving each other the path, until the bear gently pushed the old man, showing that he should still go first.

The elder showed no fear of snakes, he loved birds and frogs, but he also had a special friend, who also received given name. They became small bird robin, which often flew to the saint’s cell when he was praying.

One day he was so happy about his guest that he began to call her to him, but the bird still did not fly up. Then the elder realized that animals also love to be called by name, and he named the robin Olet.

“Well, Olet, come here!” the elder called. For Father Paisius, these words were not unusual. He knew him from Sinai. In the Bedouin language, "olet" means "child". It always reminded the saint of the words of the Savior: “Leave the children to come to Me...” and “If you do not become like children...”.

As soon as he called her by name, the bird flew up and sat next to him, so that he could stroke her head. Then the Monk Paisius said: “It seems that you your name I liked it. Me too. That’s what I’ll call you!”

Andrey Szegeda