Solovki - History of the Solovetsky Monastery in the 17th century. Time of Troubles

Hierarchy of the Solovetsky Monastery

The main person in the monastic hierarchy was the abbot. Until the middle of the 17th century, this was the abbot, but in 1651, Metropolitan Nikon of Novgorod, by personal decree of Tsar Alexei Mikhailovich, promoted the Solovetsky abbot Ilya to the rank of archimandrite “with the right to use the miter, club, legguard, ripids, autumn candles, sulok and carpet. From that time on, in the Solovetsky Monastery; the archimandry was established forever” History of the first-class stauropegial Solovetsky Monastery [reprint.ed. 1899] M., 2004 P.88.. The candidacy of the rector was determined by the Holy Synod. Until 1865, the abbot was the full-fledged “owner” of the monastery, having the right to make key decisions on any issues. In 1865, by decree of the Synod, the monastery was created special body management “in terms of a more correct course of affairs for the future in the monastery administration and the economic part in the Solovetsky monastery” Ibid. P.222. - Established Council. The members of the Council were the rector (as chairman), the viceroy, the treasurer, the dean, the sacristan and the confessor. This innovation significantly curtailed the rights of the rector, who was henceforth obliged to first discuss all significant economic and financial issues with the Established Council. He also did not have the right, without the consent of the Synodal Office, to change the composition of the members of the Established Council, although he had “over the personality of the members of the Council and the producer of affairs and in the supervision of their behavior<…>all the rights of power, as over the rest of the brethren" Ibid. P.222..

Thus, as of 1865, the main responsibilities of the abbot of the monastery included general control over everything that happens in the monastery and all its inhabitants. It was the abbot who had to keep and send to the appropriate authorities annual lists of the monastics and novices of the monastery. On holidays, the abbot had to be present during the services.

The next step in the monastic hierarchy was the viceroy. His responsibilities included monitoring the economic life of the monastery. Determining the scope of monastic work and monitoring its implementation, receiving pilgrims and their resettlement, coordinating terms of residence and providing for workers - and much more. The viceroy reported to the abbot about everything that happened in the monastery (within his competence) and implemented the latter’s recommendations regarding economic issues.

Following the position of governor came the treasury position.

The treasurer, as the name of the position suggests, was in charge of the financial part of the monastery, issued salaries, kept relevant reports, and monitored the availability of consumables in monastery shops and workshops and, if necessary, organized their purchase.

The next most important position was that of sacristan. He was in charge of the churches, chapels of the monastery, the entire monastery sacristy and church utensils. He was in charge of a sewing workshop, where they repaired and, if necessary, sewed new church vestments, as well as a gilding workshop, where they silvered and gilded various church utensils. The sacristan had to carry out annual inspections of the monastery sacristy, which the Council, in turn, had to bring to the attention of the Holy Synod.

The dean performed a very important function in the monastery. In the circular decree of the Holy Synod of September 25, 1901, the main functions of the dean are defined as follows: “The duties of the dean are to supervise the preservation of external order and the moral behavior of the brethren of the monastery. During the Divine Service, the Dean ensures that complete silence and strict order are maintained in the church. The dean visits the fraternal cells at all times, monitoring the order, cleanliness of the cells and the pastime of the brethren, so that the monastics do not spend time in idleness, but work on obediences, and in their free hours practice reading spiritual books, work and prayer." Information on the Internet: http ://azbyka.ru/dictionary/02/blagochinnyi.shtml. It was the dean, who had constant contact with the brethren of the monastery, who compiled a written description of the monks to submit it to the abbot.

The last position of the highest monastic administration was that of confessor. In its own way, this position can be considered the second most important after that of the rector, since it was the only one of all the others that directly concerned the spiritual side of the life of the brethren. The duties of the confessor of the monastery included confession of monastics and pilgrims, monitoring the regularity of the monastics' communion of the Holy Mysteries, visiting, spiritual consolation and encouragement of sick monks. The monastic charter of the Alexander-Svirsky Monastery notes that in this very complex and subtle “business of spiritual guidance, the confessor is guided by the Word of God, the godly patristic writings, the rules of the Holy Church and the rules laid down in the Charter of the monastery. In perplexed matters, the Spiritual Father asks the Superior and follows his reasoning and will." Information on the Internet: http://azbyka.ru/dictionary/05/duhovnik-all.shtml.

For some of the positions described above (confessor, sacristan), assistants could be appointed, also elected from among the most worthy clergy.

In addition to the six main positions, there were others, also quite significant. First of all, these are the positions of a monastery builder (i.e., monastery commander, manager), to which only hieromonks were also appointed. There was also the position of a monastic economist, who was in charge of the economic part and controlled the assignment of residents and workers to various jobs (which gives reason to assume his close cooperation with the governor). Subordinate to the housekeeper were persons of secondary positions - such as the cellarer. Translated from Greek - “barn” (the head of the monastery table, the pantry with food supplies and their release to the monastery kitchen), the steward, the heads of the monastery workshops, the hotel, the sick, the refectory, the cook, gatekeepers, etc. The housekeeper also most often had an assistant.

After considering the hierarchical management structure of the Solovetsky Monastery, a logical question arises - who were the people who held the most important and responsible positions in the monastery? Why were they chosen, is there any specific selection trend, was there an educational or age requirement for such an appointment?

To answer this question, it is necessary to look at the period in question and conduct an appropriate data analysis. The main point of such a biographical reconstruction is to identify general trends in the principles of selection of the main officials of the monastery, revealed through the prism of the biographies of specific people.

As a matter of principle, we will not include the abbots of the monastery in the review, for the reason that, firstly, this position was not an elective position for the brethren of the monastery (with rare exceptions. We are talking about the election of Abbot Varlaam as abbot in 1891, when the brethren elected him to this position by a community decision and the Holy Synod gave its consent) did not have the opportunity to influence the candidacy of a new rector, and, secondly, because similar study has already been carried out in the work of T.Yu. Samsonova. Also, the review will not include the builders of the monasteries (about them - in the section devoted to the monastery hermitages).

Let's start with an analysis of information about individuals who held leadership positions according to the 1865 lists.

The position of vicar in 1865 was occupied by Hieromonk Matthew. He was born in 1814, came from Vyatka burghers. He received his education in his parents' home. Before coming to the monastery, he worked in the Vyatka Treasury Chamber. He entered the monastery at the age of 25 and became a novice at 28. He took monastic vows in 1848 and a few months later was ordained a hierodeacon, and a year later - a hieromonk. During the siege of the monastery by the British in 1854, he already held the position of governor (elected at the age of 39). The dean proved himself to be a good organizer during the siege of the monastery by the British, for which he was awarded a gold medal. pectoral cross on St. George's ribbon. In 1857 he was dismissed from office (at his personal request), but six months later he was again elected dean (until 1864). In 1864, he again wrote a letter of resignation - and was elected again six months later. Characterized by the rector: “very capable of obedience and diligent in his position” RGADA, F.1201, Op.4, D.793

The treasury position was held by Hieromonk Vitaly. Descended from the Vyatka merchants, 3rd guild. Home education, knowledge of musical notation is also indicated. He came to the monastery when he was 23 years old (he took monastic vows at 32). He was ordained as a hierodeacon 4 days after his tonsure. He was appointed treasurer in 1864 (at age 41), a month before his priestly ordination. Characterized as “capable and diligent” RGADA, F.1201, Op.4, D.793 for obedience.

Dean Hieromonk Anatoly was from the Oryol province, the son of an Yelets merchant of the 3rd guild. Just like others, he was educated at home. He came to the Solovetsky monastery in 1838, at the age of 21. After two years of labor and seven years of novitiate, he took monastic vows. Just like Hieromonk Vitaly, he was very quickly ordained to the rank of deacon (two months later) and appointed to fulfill the position of librarian. In 1851 he was ordained a hieromonk, and 6 years later he was appointed builder of Golgotha ​​- the Crucifixion Skete. He took the position of dean in 1864, at the age of 47. Among other awards, he was awarded the blessing of the Synod in 1855. Characterized in the same way as the treasurer. RGADA, F.1201, Op.4, D.793

Hieromonk Anthony, who held the position of sacristan, was descended from state peasants of the Novgorod province. Just like the others, he learned to read and write in parental home. He entered the monastery at the age of 22 and took monastic vows in 1851. After 6 years, he was awarded the rank of deacon and immediately (two days later) ordained a hieromonk and appointed sacristan (at the age of 31). Evaluated by the rector as “capable of obedience and skillful in his position” RGADA, F.1201, Op.4, D.793.

Hieromonk Joseph, the confessor of the monastery, also came from peasants in the Perm province. As before, he was educated in his parents' home. At the age of 24 he came to the monastery and took monastic vows four years later, in 1825. A year later he was ordained a deacon, and three years later he was ordained a priest. From 1846 to 1857 he held the position of builder of Golgotha ​​- Crucifixion Skete. In 1857 - appointed confessor (at the age of 60). “He is capable of obedience and hardworking” - noted in the lists of the RGADA, F.1201, Op.4, D.793.

The economic position was held by monk Philip (Grigoriev). He came from Novgorod peasants, was literate, and was tonsured a monk in 1865 (before that he lived in the monastery for 9 years). What is noteworthy is that he was assigned to the position of housekeeper while still a novice, in 1864, at the age of 52. The characteristic is positive: “capable of obedience and diligent.” RGADA, F.1201, Op.4, D.793

To summarize in 1865, it can be noted that the age range for holding a position was from 31 to 60 years, i.e. very wide. Everyone has the most minimal education. Thus, there is no reason to talk about the existence of special candidate qualifications. However, it can be concluded about each person that he showed himself positively in a certain way in the monastery: this is evidenced by positive characteristics abbot, short periods between taking monastic vows and ordination, rapid advancement up the hierarchical ladder, etc.

Let's move on to the lists of 1875.

Over the past decade, the supreme leadership of the monastery has been completely renewed. Hieromonk Hieromonk Hilarion (Antonov) became the governor, Hieromonk Mikhail (Ryabovsky) became the treasurer, Hieromonk Theodosius (Deryagin) became the dean, Hieromonk Smaragd (Vasiliev) became the sacristan, and Hieromonk Simon (Naletov) became the confessor. The post of housekeeper was filled by novice Andrei Nikolaev. The governor and treasurer came from the bourgeois class, the rest - from peasants. Everyone had the same level of education - they learned to read and write in their parents' home. The lifespan in the monastery varied from 17 (for the steward) to 39 for the confessor. Average term monastic tonsure was about 20 years. Everyone, except the governor and the dean (and the housekeeper, of course) were ordained deacons in less than one year. The same is with the period of priestly ordination - on average about 2 years, except for the confessor (7 years). Previous obediences are indicated only for the governor and treasurer. Hieromonk Hilarion from 1858 to 1862 was the caretaker of the Solovetsky metochion in Arkhangelsk, in 1862 to 1864. acted as dean, from 1866 to 1868 he was appointed builder of the Holy Trinity Anzersky monastery, in 1868 he was appointed vicar.

Hieromonk Theodosius is mentioned in his memoirs by Nemirovich-Danchenko, who visited the monastery just shortly after the appointment of Fr. dean. Talking about a meeting with a hieromonk, the author describes the latter’s personal views on how a monk should position himself in relation to the “world”: “What kind of a monk is if he strives for the world. You put on a cassock and took tonsure, just sit in your cell - work and pray, and forget to think about peace, that’s why you were buried alive, you remember that.” Nemirovich-Danchenko V.I. White Sea and Solovki. Memories and stories.

Kyiv, 1892 P.274. The dean’s opinion is also given about which monks are sent to the monastery farmsteads: “The most reliable people go to the city from our monastery so that our monastery is not disgraced. And now the monk’s name, like the mark of Cain, has become” Ibid. P.275..

Hieromonk Mikhail (Ryabovsky) already served as treasurer from 1859 to 1864, after which he was appointed governor (1864-1865). From June to September 1866 he was listed as the builder of Golgotha ​​- the Crucifixion Skete, and from November of the same year he was again appointed acting treasurer. However, in reality, this person's track record is not so transparent. As Samsonova notes in her work, it was precisely thanks to the memos and anonymous letters (about the abbot’s abuse of his power) of this hieromonk, sent to the dean of all stauropegic monasteries, Archimandrite Agapit, at the monastery in 1868-1871. an audit was carried out, which cost Archimandrite Theophan the position. Samsonova T.Yu. Solovetsky Monastery: social composition, economic activity and management. The second half of the 19th - beginning of the 20th century (thesis for PhD candidate of history) M., Moscow State University, 1997 P.47-48. However, let's return to the data about other officials.

The age of holding the position ranges from 45 (treasurer, hieromonk Mikhail) to 66 years (housekeeper, novice Andrei Nikolaev). The characteristic of the abbot is the same for all of the above - the laconic remark “capable” (of obedience) RGADA, F.1201, Op.4, D.827 Thus, we see approximately the same picture as in 1865 - there is no educational qualification, age of appointment for the position also shows a large range (although minimum indicator noticeably shifts towards an increase), the time between tonsure and taking the rank is noticeably lower than the average for the monastery.

Let's analyze the indicators of 1886.

The composition of the Established Council again changes dramatically. The position of governor passes to Hieromonk Pavel (Bakhvalov), treasurer to Hieromonk Pafnutius (Tarutin), dean to Hieromonk Vissarion (Davydovsky), sacristan to Hieromonk Eleazar (Kovkov), confessor to Hieromonk Philaret (Trofimov). The post of housekeeper of the Solovetsky Monastery is filled by novice Nikolai Osipov. The dean of the monastery came from the clergy (son of a deacon), Vologda province. The treasurer came from the bourgeoisie of the Perm province, all the rest came from the peasants of the northern provinces. Only the dean hieromonk Vissarion had a spiritual education (he studied “before literature at the Vologda Theological Seminary”), the others, as in previous years, had only primary literacy skills. The total length of life in the monastery at the time of recording in the service record varied from 9 (housekeeper) to 39 (confessor).

The vicar, Hieromonk Pavel (Bakhvalov), took monastic vows in 1876, and 3 and 4 years later, respectively, received the rank of Hierodeacon and Hieromonk. At the time of taking office in 1886, he was 61 years old. Previously, he passed obedience at the Arkhangelsk monastery courtyard (served prayer services in the chapel for pilgrims) from 1884 to 1886. He was appointed caretaker of the monastery in 1886, and a few months later he was approved for the position of abbot of the monastery (61 years old). He is characterized by the abbot as “honest and hardworking.”

The treasurer took monastic vows in 1880 and was almost immediately ordained a hierodeacon. Three years later, in 1883, his priestly consecration took place. From the moment of his ordination to the deaconate and until 1886, he was in charge of procurement of the monastery in Arkhangelsk in summer time and performed the liturgical sequence in the monastery churches in the winter. In 1886 he was elected treasurer (age 62). Rating of the abbot: “hardworking.”

Like the governor, the dean hieromonk Vissarion (Davydovsky) took monastic vows in 1876. A year later he was ordained a deacon, and in 1882 a priest. In 1875, while still a novice, he was appointed to choir obedience. He was appointed to the position of dean in 1886 (47 years old). The abbot’s description briefly describes him: “obedient.”

Sacristan Hieromonk Eleazar (Kovkov) took monastic vows and became a deacon in 1860. He received the priesthood 6 years later. From 1873 to 1886 he served as builder of the Holy Trinity Anzersky Skete. Like all those described above, he took up the position of sacristan in 1886, at the age of 63. The abbot characterizes him with two words - “meek and humble.”

The confessor, Hieromonk Filaret, lived in the monastery longer than all the other members of the Council. Like the sacristan, he took monastic vows in 1860. Quite quickly, two years later, his diaconal ordination took place, and in 1863 he was ordained a priest. Apparently, having a certain spiritual experience, in 1879 he became an assistant to the Solovetsky confessor, replacing him in this position in 1882 (at the age of 58). The abbot’s description describes him: “zealous in obedience.”

The housekeeper of the monastery, novice Nikolai Osipov, is quite young, his age in 1886 is only 36 years. Characteristics of the abbot: “strives in obedience.”

Having summarized the data, we note that the level of education still does not allow us to draw conclusions about the existence of selection on this basis. There is a tendency for persons over 50 years of age to occupy positions in the Established Council. Most of those holding responsible positions had previously been tested in other responsible positions in the monastery.

In the lists of 1895, the composition of the supreme monastic administration again underwent great changes. Hieromonk Amphian (Mychalkin) was appointed vicar, hieromonk Naum (Laletin) was appointed treasurer of the monastery, hieromonk Paisiy (Pikhin) was appointed dean, hieromonk David (Koshkin) was the sacristan, and monk Zosima (Vvedensky) was the housekeeper. The position of confessor was still performed by Hieromonk Filaret (Trofimov).

The abbot of the monastery came from the bourgeoisie of the Perm province. He was educated at home and entered the monastery in 1860, at the age of 23. He took monastic vows at the age of 39, and a year later he was ordained a hierodeacon. In 1882, he accepted the priesthood and was appointed to the position of “charter and leader of the right choir of the Cathedral Church” RGADA, F.1201, Op.4, D.887. In August 1895 he was appointed dean of the monastery, and in November - viceroy. The abbot is characterized by: “a strict, exemplary life, very capable of obedience and tirelessly zealous” Ibid.

Hieromonk Naum (Laletin) came from the Vyatka province, from merchants. He was literate and came to the monastery at the age of 32. After 9 years he took monastic vows. While still a novice, he held the position of fish buyer for the monastery “on the Murmansk coast.” From 1881 to 1886 he was a cellarer at the Solovetsky Monastery, from 1886 to 1893 he was a purchaser of “annual supplies” for the monastery in Arkhangelsk. He received the rank of hierodeacon in 1892, after which he was immediately ordained a hieromonk. In the same year he was appointed treasurer of the monastery, at the age of 57. Evaluated - “capable and diligent of obedience.”

Dean Hieromonk Paisy (Pikhin) had a very vivid and remarkable biography. Born in 1839, he came from the children of chief officers. Graduated from the Yaroslavl Demidov Lyceum (i.e. had higher education). From 1866 he lived in the Nikolo-Babaevsky Monastery, where he was tonsured into the ryasophore (1868) and mantle (1870). In the same year, he was ordained as a hierodeacon and appointed clerk there. However, three years later he was forcibly transferred to the brethren of the Solovetsky Monastery with a ban on priestly service. What could have caused such a sharp turn in life? Data from the lists of monastics indicate his accusation “of compiling false concept O inner prayer and its spread” both among the brethren of the Nikolo-Babaevsky monastery and in other monasteries of the cities of Yaroslavl and Rostov, as well as in the refusal “to fulfill their obedience.” Very serious accusations that could put an end to the entire further monastic “career”. However, after two years of living in the monastery, at the request of the abbot, the ban on serving was lifted from him and he became a full-fledged member of the brethren of the monastery. Since 1877, he taught at the Solovetsky School, and in 1884 he was appointed clerk of the Established Council. In 1892 he was awarded the rank of hieromonk and three years later he occupied one of the most responsible positions in the monastery - dean of the monastery. In the lists of 1895, Hieromonk Paisiy is characterized very positively: “very good moral qualities, spiritual, monastic life; very capable of obedience and especially useful in the Established Council in his own way science education and getting to know the cases” RGADA, F.1201, Op.4, D.887.

Thus, using the example of this biography, we can note that the personal qualities and sober assessment of the monk by the abbot could contribute to a significant increase in trust even in the case when the monk had previously been transferred to the Solovetsky Monastery under the yoke of heavy accusations.

The sacristan, Hieromonk David, like the dean, came from Vyatka merchants. Born in 1846, he learned to read and write in his parents' home. He entered the monastery at the age of 16, and at 34 he was tonsured and ordained as a deacon. In 1892 he was ordained as a hieromonk and appointed sacristan (at the age of 56). Like others, he is positively characterized by the abbot.

Monk Zosima (Vvedensky), who acted as a housekeeper, was from a peasant background and received a home education. He came to the monastery in 1871, at the age of 24. He took monastic vows in 1892 and was appointed housekeeper. Reviewed very positively. Obviously he had the skills of a builder, because in the abbot’s description this is specifically noted: “a very experienced expert in the construction business.”

The confessor of the monastery has already been mentioned above.

The year 1895 as a whole continues the trend that had emerged earlier: leadership positions are filled by people not on the basis of compliance with a certain qualification, but solely on the basis of personal qualities and quality abilities.

The lists of 1903 show the emergence of some stability - three of the hieromonks indicated in the previous list still hold their positions (treasurer, dean and sacristan). The average educational level (not counting the higher education of the dean) is the basics of literacy at home. Social origin is very different: one is from the bourgeoisie, one is from the children of chief officers, and two each are from the merchant and peasant classes.

The abbot, Hieromonk Theodot (Panteleev) (58 years old), at the time of taking up his position in 1902, lived in the monastery for 27 years, of which 17 as a monk and 6 as a hieromonk. Previously, he held the position of caretaker of the Solovetsky farmstead in Arkhangelsk (1896-1902). Positively assessed by the abbot - “capable”.

Hieromonk Hippolytus (Ryumin) (73 years old), like the previous confessor of the monastery, lived in the monastery longer than others (46 years), of which 36 were in monastic vows and more than 20 in the priesthood. Before taking up the position (in 1899), he passed obedience as a builder of the Gologofo-Crucifixion Skete (1886 -1892) and as an assistant confessor (1897 - 1899). Characterized by: “excellent qualities” and “zealously fulfills his high duties” RGADA, F.1201, Op.5 Part 2 D.5616.

The monastery's housekeeper, monk Philip (Nekipelov), came to the Solovetsky Monastery quite early mature age(36 years old), took monastic vows 13 years later, in 1898. It is characterized positively, more detailed information about it is not indicated.

The remaining representatives of the supreme monastic administration were mentioned earlier.

Let's move on to the last list of 1913 and summarize the general results.

In 1912, a monastic disturbance occurred in the Solovetsky Monastery, as mentioned above. The reason for the indignation was the discontent of the brethren “who had a power-hungry and even despotic character” Laushkin A.V., Stolyarov V.P. Op. op. S.5. Archimandrite Ioannikiy and his innovative policy of conducting the affairs of the monastery. A group of initiators, which also included the treasurer of the monastery, Hieromonk Anatoly and the sacristan, Hieromonk Averky, drew up and sent a letter to a certain official, asking him not to proceed with the abbot’s request to grant the monastery school the rights of a theological seminary (submitted in the spring of 1913 and which became the reason for the activation of the dissatisfied ) Ibid. P.5.. Also in the letter there were complaints about the archimandrite. These events marked the beginning of the Solovetsky Troubles, which lasted until the closure of the monastery in 1920. Ibid. P.7.. Detailed description events of this period in the history of the Solovetsky monastery, which clearly showed that “the disastrous spirit of disunity and hatred, which had already subjugated revolutionary Russia, began to penetrate beyond the strong stone fence of the monastery” Ibid. P.6., is already present in the work of T.Yu. Samsonova Samsonova T.Yu. Op. op. P.60-70..

The result of the first round of unrest was, among other things, an almost complete renewal of the composition of the Established Council. Hieromonk Zosima (Bykov) was appointed vicar, hieromonk Arseny (Modinov) acting treasurer, hieromonk Sevastian (Shustrov) acting sacristan, and hieromonk Geronty (Churilov) was appointed confessor. Only the dean (now abbot - Paisiy (Pikhin)) and the housekeeper, monk Lev (Agafonov) remained in the same place.

The class composition is overwhelmingly peasant. For the first time, a significant increase in the average level of education of the Council members is noticeable: the dean has a higher education, four graduated from the Solovetsky fraternal school, and only the confessor has home education. There has been a noticeable decrease in the average age for holding a position - it averages about 50 years. The vicar, treasurer and sacristan took monastic vows in 1907, and 4 years later they were all already in the rank of priest (vicar - even after 3 years) - however, they already had quite a lot of “experience” of life in the monastery (at least 14 years) and have previously held positions of responsibility. Hieromonk Zosima was an assistant sacristan from 1910 to 1913. The treasurer from 1902 to 1912 was the manager of the “treasury warehouse for various items of purchase and sale,” and in 1912-1913 he was an assistant to the purchaser in Arkhangelsk. Sacristan Hieromonk Sevastian in 1912 served as the caretaker of the Solovetsky Monastery in Arkhangelsk, after which, from May to November 1913, he served as a builder of the Kondostrovsky Nikolaevsky monastery. The abbot’s assessments are almost identical for everyone: “very capable”, “reliable”.

The confessor, Hieromonk Geronty Churilov, lived in the monastery the longest (excluding the dean) - he entered labor in 1880, took monastic vows in 1892. Seven years later he was ordained a deacon, and two years later - a hieromonk. Previously, he served as builder of the Konodostrovsky Nikolaevsky monastery (1907 - 1913). Characterized by the abbot as being “capable” of his position.

It is reported about the monastery steward that he came to the monastery in 1889, was a novice for 14 years and took monastic vows in 1907. The description of the abbot is noteworthy: “a respectable person: a caring and managerial owner” RGADA, F.1201, Op.4, D.908

Let's summarize this section.

Characteristics of all of the above persons who held key positions in the Solovetsky Monastery according to information from lists of 1865 - 1913. do not give grounds to talk about the existence of official (whether educational or age) qualifications. The main determining factor was a person’s personal characteristics and abilities. Although, if a person had an education (like, for example, the dean of 1895 - 1913, Abbot Paisiy) or special skills (like the housekeeper Zosima (Vvedensky)) - this necessarily left a mark on the characterization. Most of the members of the monastery board had previously shown themselves positively in other responsible positions and, in general, had extensive experience of life in the monastery.

Moreover, it can be noted that the position of monastery confessor was held by a hieromonk, who often lived in the monastery much longer than other members of the Council and was older in age. Often, before taking up the position, he was already an assistant confessor, which allows us to talk about some spiritual reception of this service.

The economic position was usually occupied by a simple monk or novice, also with significant experience life in a monastery and demonstrated the ability for such obedience.

Address: Russia, Arkhangelsk region, Solovetsky district, Solovetsky village
Date of foundation: 15th century
Main attractions: Cathedral of the Transfiguration, Church of the Assumption of the Blessed Virgin Mary, Church of the Annunciation of the Blessed Virgin Mary, Church of St. Nicholas the Wonderworker, bell tower
Shrines: relics of the Venerables Zosima, Savvatius and Herman, an ark with a particle of the holy relics of St. Philip, an ark with a particle of the relics of St. Marcellus, an ark with the venerable head of the holy martyr Peter (Zverev), an icon of the Most Holy Theotokos Hodegetria, miraculous icons The Most Holy Theotokos of Tikhvin and the Most Holy Theotokos of Korsun, the “Slovenian” icon of the Mother of God, the cross of St. Savvaty
Coordinates: 65°01"28.3"N 35°42"34.5"E
Object of cultural heritage of the Russian Federation

The history of the appearance of the Solovetsky Monastery dates back to the 40s of the 15th century, when the Monks Zosima and Herman chose the Big Solovetsky Island in the White Sea as their place of residence.

Solovetsky Monastery from a bird's eye view

According to one legend, Zosima had an extraordinary vision, the object of which was a church of indescribable beauty. Surrounded by heavenly radiance, she stood in the east.

Having seen a sign from above in a vision, in 1436 Zosima and his comrade built a temple made of wood with a refectory and a chapel - through its construction they honored the Transfiguration of the Lord. Some time later, in honor of the Dormition of the Most Holy Theotokos, the monks built a church, and both buildings became the main buildings of the Solovetsky Monastery.

View of the Spaso-Preobrazhensky Solovetsky Monastery from the White Sea

Jonah, Archbishop of Novgorod, issued a document to the monastery confirming its eternal ownership of the Solovetsky Islands. Subsequently, such a letter was issued to the monastery and all subsequent Moscow sovereigns. The image of the monastery standing in the middle of the White Sea was present on all ancient maps of Muscovy in the 16th century, and its appearance symbolized the unity of statehood and Orthodox faith in Northern Rus'. Historians have noted that many significant cities in old maps there was none, but the Solovetsky Monastery, as an outpost of Russia, was always present at them.

Korozhnaya Tower

Since the second half of the 16th century, construction work using stone has been carried out in the monastery under the leadership of Abbot Philip. From 1552 to 1557 With the participation of the best architects, the monks are working on the construction of the Church of the Dormition of the Mother of God with the Refectory and Cellar Chambers. Over the course of these same five years, the monks expanded the monastic pastures, laid roads, and built mills. Lakes, the number of which exceeds 70 names, are connected into unified system. A farm appears on the island of Muksalma. Finally laid out and erected main temple Solovetsky Monastery - Spaso-Preobrazhensky, consecration of which took place in 1566.

Holy Gate under the Annunciation Church

At the end of the 16th century, the monastery on the Solovetsky Islands received the status of a fortress - it defended the northwestern borders of the Russian state. In 1578, Ivan the Terrible himself transferred artillery to the monastery-fortress, and 6 years later, Tsar Fyodor Ivanovich issued a decree on the construction of stone walls around the monastery site. The work was carried out over 12 years, and as a result the monastery was surrounded by 11-meter walls made of 6-ton smooth boulders. For strength, lime mortar was laid between them with a gasket in the brick seams. The largest boulders are located below and act as a base. With the gradual reduction of the overlying stones, the wall becomes thinner. In the upper part of the walls, looking into the monastery courtyard, there are covered wooden galleries - from them, through the loopholes, shelling of the advancing enemy was carried out.

Korozhnaya Tower with part of the monastery wall

The installation site for artillery was several tiers of tower floors. In total, the monastery has 8 tower structures. Pryadilnaya, Storozhevaya and Uspenskaya are visible from Blagopoluchiya Bay. Kvasovarnaya, White, Povarennaya, Northern and Southern towers stand in relation to the courtyard from the side of the Holy Lake. All cone-shaped towers end with high tents with patrol platforms equipped in them. Similar to the construction of walls, the towers at the base were laid out from massive boulders, and at the top, under the tents themselves, from bricks. The difference in the thickness of the bottom and top parts walls reaches 4.5 m (at the bottom these values ​​vary within 5 - 6 m, and at the top they are the same and amount to only 1.5 m). Despite this, all the walls and towers were so strong that no enemy force could damage them and penetrate the monastery lands.

Cook Tower

Real military glory came to the monastery during the Crimean War, when it had to withstand a single, but very powerful bombardment by English 60-gun frigates (the event dates back to 1854). The cannonade continued for 9 hours, and during this time the warships fired about two thousand bombs and cannonballs from their cannons. But they had to sail away without results, because with their actions they managed to achieve only minor damage to individual buildings.

Architectural features of the Solovetsky Monastery

The territory of the monastery has a pentagonal shape. The whole of it is surrounded by massive walls with seven gates. The total length of the walls is 1084 m. Today, temples and some buildings have been preserved in the courtyard of the monastery, connected by covered passages and surrounded by residential and utility premises.

Cathedral of the Transfiguration

In addition to the three-domed Assumption and five-domed Transfiguration Cathedral, on the territory of the Solovetsky Monastery there are three churches: Trinity, Annunciation, Nikolaevskaya. There are separate stone chambers, a bell tower and a water mill. Appearance Both cathedrals seem stern, almost serf-like. Thus, the corner chapels of the Transfiguration Cathedral resemble fortress towers, and the thickness of its walls reaches 5 m. In general, the architectural design of the cathedral is quite complex. The corner chapters rise above the upper aisles, which, in turn, are connected by passages and stand on vaults.

Assumption Tower

In 1923, trouble came to the monastery courtyard - a severe fire led to the fact that some of the bells and the spire melted. But restoration work was not carried out on the bell tower building, and a metal star took the place of the fallen cross. In 1985, it was dismantled and transferred for storage to the Solovetsky Museum. In 2003, the reconstruction of the bell tower spire did take place, and upon its completion, a majestic titanium cross appeared in its place.

The Alexander and Petrovskaya chapels, standing in front of the monastery courtyard, did not lose their original appearance. Their construction in the middle of the 19th century immortalized the visit of the monastery - an ancient fortress by Tsars Alexander II and Peter I. At the entrance to the monastery there is a sundial - a decorative detail uncharacteristic of Orthodoxy.

Gallery

The iconostasis of the Transfiguration Cathedral, made of two dozen boards arranged in 3 rows, was taken away by the Old Believers after the “Solovetsky sitting”. At the beginning of the 21st century, a citizen of Lithuania announced to the whole world that he had boards from the Transfiguration iconostasis, and put them up for sale, setting a price of 1 million 700 thousand euros for all seven boards. At the same time, the icons were on display in Groningen. But after the Ministry of Culture considered the issue of purchasing the iconostasis, it was announced that the state was not interested in such an expensive acquisition. This decision was made after the conclusion of restorers who doubted the authenticity of the iconostasis.

Nikolskaya Tower and Nikolsky Gate

Worship crosses - monuments of the Solovetsky Monastery

The monument cross, issued in honor of the Pechersk wonderworkers Theodosius and Anthony, can be seen 6 miles from the monastery in the direction of St. Isaac's monastery. The monk Diodorus, a resident of the Holy Ascension Skete, worked on its creation. Previously, in this place there was a chapel in honor of the mentioned miracle workers, and an ancient carved cross made in the 17th century was preserved in it. During the camp, the wooden chapel with the valuable cross was lost.

In total, the servants of the Solovetsky Monastery from the end of the 20th to the beginning of the 21st century installed up to 20 worship crosses. According to Archimandrite Joseph, the abbot of the monastery, the crosses serve as unique monuments that pass on to generations the former greatness of the ancient monastery, since the places where they were installed have traditionally become lost chapels, temples and places memorable for the life of the monastery.

Inside the Spinning Tower

Solovetsky Monastery as a prison

For 4 centuries, the monastery on the Solovetsky Islands was used as a political and church prison. The chambers, shaped like a truncated cone, were located in the walls and towers of the monastery. The length of the chambers was 3 m, the width and height were 2 m each, and at the narrow end they occupied only 1 m. But in some towers the chambers were even tighter. Thus, in the Golovlenkovskaya Tower they were located on the upper floors and occupied 1.4 m in length and 1 m in height and width. The small window in the cells was intended for serving food, not for lighting. While in custody, prisoners were not supposed to lie down - they were allowed to sleep in a half-bent position.

The entire history of the Solovetsky Monastery is connected with the history of our state. The monastery was the spiritual and cultural center of the Russian North, an outpost of Northern Rus'. There are tragic pages in the history of the Solovetsky Monastery, when the monastery was besieged for 8 years not by invaders of foreign countries, but by archers sent by Tsar Alexei.

No less sad pages of history are associated with the organization of a camp on Solovki, and then a special-purpose forced labor prison, through which tens of thousands of political prisoners passed.

Currently, the Solovetsky Monastery is a functioning monastery, one of the most significant monuments in the history of Russia.

Solovetsky Monastery - foundation

The monk of the Valaam Monastery, Savvaty, dreamed of finding a secluded place for prayer and reflection. He had heard many times about uninhabited islands in the White Sea and went to Solovki.

Stopping at the Vyga River, he met the monk Herman, who served in one of the chapels. Together they moved by boat to the shore of Solovetsky Island near Palamanova Bay.

IN beautiful place, where the Savvatievsky monastery is now located, they erected a wooden cross and built cells. Thus, in 1429 the history of the famous Solovetsky Monastery began.

Savvaty and German spent six years in work and incessant prayer. Life in the north was difficult - neither wheat nor rye grew here, the monks ate fish and berries, mushrooms and herbs.

After the death of Savvaty in 1435, Herman brought the young monk Zosima to the island. On the very first night, Zosimus came to a vision - a wonderful temple. In the place where he saw him, the hermits cut down a church in the name of the Transfiguration of the Lord.

Having heard about Herman and Zosima, other residents arrived in the uninhabited, harsh and beautiful region. Soon, Novgorod Archbishop Jonah gave his blessing for the creation of the monastery, and 1436 became the date of foundation of the monastery.

Its first abbot, sent from Novgorod, could not withstand the harsh conditions of the north and left the island. Then the Monk Zosima became the abbot of the monastery and the spiritual mentor of the brethren. He led the monastery until his death, and he died in 1478 in the Anthony Monastery of Veliky Novgorod.

In the 15th century, the monastery was poor, all its buildings were made of wood, and the life of the monks in the harsh northern region was difficult.

Solovetsky Monastery under Abbot Fyodor

Construction of temples

In 1548, when Philip Kolychev (in the world Theodore) became the abbot of the monastery, the Solovetsky Monastery was transformed. On the island, seventy-two lakes were connected by canals, mills appeared, and new outbuildings were built, including the so-called Sushilo. Hegumen Philip proved himself to be an excellent business manager: the monastery's possessions expanded, the economy increased, and at the same time the monastery became the spiritual and cultural center of Northern Pomerania.

Instead of wooden ones, the stone Assumption and Transfiguration Cathedrals were built, and two- and three-story cells were built for the brethren.

In 1566, at a council of bishops, Philip was offered to accept the metropolitan rank and he agreed on the condition that the oprichnina, from which the state was suffering, be destroyed. But Tsar Ivan Vasilyevich believed that oprichnina was necessary for the tsar and for the kingdom.

The first year and a half of Philip's priesthood were calm - there were no cruel massacres in Moscow at that time.

Philip's exile and death

In 1568, returning from an unsuccessful campaign against Lithuania, Ivan IV carried out reprisals against his enemy boyars. Metropolitan Philip stood up for the defense of those innocently convicted and victims of the tsar’s tyranny and conjured him with the Last Judgment of Christ. The king became angry and decided to deal with the saint.

Slanders were also found on false accusations church court condemned Philip to defrocking and imprisonment in a monastery. By order of the tsar, on November 8, 1568, the guardsmen put St. Philip on a log and took him out of the Kremlin, cursing and hitting him with brooms.

In December 1569, the saint was killed in the Tver Monastery at the hands of the guardsman Malyuta Skuratov.

Construction of defensive structures

The monastery was located on an island, far from homes and there was no great need for protective structures, so the monastery had only a light wooden fence.

During the Livonian War in 1571, when Swedish ships appeared near the islands, at the request of the monastic authorities, Ivan the Terrible decided to build a wooden fortress.

A detachment of archers and gunners who arrived on the island erected several battle towers and a fence made of high pointed logs.

In 1582, the construction of stone structures began to replace the wooden fortress. Construction work took place over fourteen years and in 1596 the construction of the stone fortress, which became one of the most powerful in the Moscow state, was completed.

The walls and towers were built from boulders using brick and mortar. Looking at the huge cobblestones, it is difficult to imagine how a fortress was built from such huge boulders at a time when there was no construction equipment yet.

The strongest walls were on the southern and northern sides, where it was possible to approach the fortress from land. The width of the walls here reached six meters, and the height - 11 meters; the towers in this part were located quite densely and protruded forward relative to the line of the walls for more convenient shelling of the enemy.

The walls were two-tiered and had rooms for storing weapons. The defensive system also included some utility rooms, and in addition, the fortress was equipped a large number guns.

The construction was supervised by the tonsured Nikolo-Karelian Monastery, the Solovetsky monk Trifon, in the world Terenty Kologrivov, and he was also assisted by a resident of Vologda, the architect Ivan Mikhailov.

The strengthening of the fortress was timely. During troubled times, Swedish ships appeared near the islands, but did not attack the monastery.

Solovetsky uprising

In 1657, new church liturgical books were sent from Moscow to the monastery. The council of cathedral elders decided to seal these books in the monastery treasury chamber, and conduct services from the old books.

From 1658 to 1668, the monks wrote five petitions to the king, in which they defended the old customs. The monastic brethren did not support the change in rituals, did not accept the correction of church books, and the Solovetsky Monastery remained an important center of the Old Believer movement. In one of the petitions, the monastic brethren wrote: “Do not, sir, send teachers to us in vain, but it is better, if you deign to change the books, send your sword to us in order to move us to eternal life.”

The Moscow authorities sent their abbot Joseph to Solovki, who supported the reforms, but he was expelled from the monastery, and Archimandrite Nikanor was elected rector of the monastery. In response to this challenge, the Great Moscow Cathedral condemned the Old Believers.

The Solovetsky Monastery enjoyed great authority and Tsar Alexei Mikhailovich for a long time did not try to pacify the monastery by force.

The first detachment of archers, led by Voivode Volokhov, was sent to the fortress in 1668 with the goal of taking it by a starvation blockade. But the archers never received any obedience from the monks.

The next detachment under the leadership of Ievlev approached the monastery two years later; it also did not storm the fortress, but the monks did not give up, continuing to defend the monastery.

In the monastery, in case of war with Sweden, large supplies of food and ammunition were collected in advance, sufficient to last for more than eight years.

In 1670, a shootout began, and from 1673, prayers for the sovereign were stopped in the monastery.

Massacre of the rebels

In 1674, the tsar sent a third governor, Ivan Meshcherinov, to Solovki with orders to begin the siege and act more decisively. The defenders of the fortress were excellent in their use of weapons, in addition, they were supported by local fishermen and peasants.

The siege lasted eight years, during which time the monks built several more fortifications, and some archers went over to the side of the monks.

However, a traitor was found who pointed to a bricked-up window through which one could enter the fortress. On the night of January 22, 1676, near the White Tower, tsarist troops entered the fortification, opened the gates and a brutal massacre began. About 30 monks, including Archimandrite Nikanor, were executed on the spot, many were killed later. The surviving monks were sent to other monasteries.

Solovetsky Monastery during the Crimean War

In the spring of 1854, during the Crimean War, there was a threat of an attack on the fortress by English ships. In connection with this, several guns with shells are sent from Arkhangelsk to the island, and a detachment of monks and monastic workers capable of military affairs is being prepared.

The firefight began on July 6th when two warships approached the island. The next day, the British demanded to surrender the fortress, but the abbot of the monastery refused.

English ships shelled the fortress for nine hours, but the brethren and everyone who lived in the monastery, under the leadership of Archimandrite Alexander Pavlovich, defended the monastery.

The monastery was released huge amount shells, but only a few buildings received minor damage. Thanks to the steadfastness of the fortress defenders, the enemy was forced to retreat.

Solovetsky Monastery as a place of exile

Throughout its history, the Solovetsky Monastery was a place of exile. Back in the 16th and 17th centuries, it became a place of imprisonment for representatives of the non-acquisitive movement (who opposed monastic land ownership) and Old Believers.

Later, many famous prisoners were held here, including the statesman and comrade-in-arms of Peter, Senator Vasily Dolgoruky and the last ataman of the Zaporozhye Sich, Peter Kalnishevsky,

In 1920, the monastery was liquidated and a forced labor camp was opened on its territory, then the Solovetsky Special Purpose Camp (SLON) was organized, transformed in 1937 into the Solovetsky Special Purpose Prison (STON), disbanded in 1939.

A significant part of the camp and prison prisoners were political prisoners - representatives of the clergy and intelligentsia, officers white movement.

For example, the prominent scientist Dmitry Likhachev was arrested in Leningrad at the age of 22 for participating in the student group “Space Academy of Sciences”. From the end of 1928 to November 1931, it was located on Solovki, and then was sent to the construction of the White Sea-Baltic Canal.

During the Great Patriotic War, a school of cabin boys was located on the island, which trained many good sailors for Northern Fleet. Despite this, the name “Solovki” reminds us of the dark days of thousands of political prisoners.

Revival of the monastery

In 1967, the Solovetsky Museum-Reserve was created on the island, later transformed into the Solovetsky State Historical, Architectural and Natural Museum-Reserve.

In 1988, a church parish was organized, and in next year Hieromonk Herman consecrated the chapel of St. Philip; this was the first revived church of the Solovetsky Monastery.

In October 1990 Holy Synod blessed the opening of the Spaso-Preobrazhensky stauropegial monastery.

The Solovetsky Monastery is recognized as a particularly valuable object of cultural heritage of the peoples of Russia. Since 1992, the complex of architectural monuments of the Solovetsky Museum-Reserve has been included in the UNESCO World Heritage List.

Solovetsky Monastery is a historically stauropegic monastery of the Russian Orthodox Church, located on the Solovetsky Islands in the White Sea. Founded in the 1420s - 1430s.

In 1992, the complex of monuments of the Solovetsky Museum-Reserve was included in the UNESCO World Heritage List, and in 1995 - in the State Code of Especially Valuable Objects of Cultural Heritage of the Peoples of the Russian Federation.

On October 25, 1990, the Holy Synod decided to open the Spaso-Preobrazhensky Stavropegic Monastery.

The Solovetsky Monastery was founded in 1436 by the monks Zosima, Savvaty and German. The first monastic settlement on the islands appeared a little earlier - in 1429. Until March 1682, when the Arkhangelsk diocese (Kholmogory) was established, the monastery was located within the Novgorod diocese.

The flourishing of the monastery in the 16th century is associated with the activities of Abbot Philip (Kolychev), elected in 1548 by the monastery council and elevated to the rank of abbot by Novgorod Archbishop Theodosius.

Hegumen Philip put a lot of work into the internal and external improvement of the monastery. Large monetary contributions from the Tsar and other benefactors made it possible to build two large churches: in honor of the Dormition of the Blessed Virgin Mary and the Transfiguration of the Lord. The relics of the founders of the monastery - Saints Zosima and Savvaty - were transferred to the latter. Thanks to exemplary economic activity Abbot Philip, the monastery became the richest industrial and cultural center of northern Pomerania. Philip built a network of canals between numerous lakes on Solovetsky Island, installed mills on them, built a number of new outbuildings, and increased household equipment; On the Pomeranian lands, the number of salt mines increased and iron mining was established for the first time.

With his righteous life, the Solovetsky abbot earned himself universal respect, and the fame of him and his life spread so far that it reached Tsar Ivan the Terrible, who summoned Philip from the Solovetsky monastery and offered to take the department of Metropolitan of Moscow.
Black Cathedral. The uprising of the Solovetsky monastery against newly printed books in 1666 (S. Miloradovich, 1885)

During the Old Believer schism, the monastery took the side of the Old Believers. The confrontation took the form of a siege (the so-called Solovetsky Sitting), which lasted from 1668 to 1676. In 1676, the fortress was taken as a result of the betrayal of one of the monks.

In 1765 the monastery became stauropegial, that is, it came under direct subordination to the Synod.

Crafts flourished in the monastery - it owned saltworks, forges, monks and novices caught and raised fish, hunted animals, and grew vegetables. The monastery's economy reached particular prosperity under Abbot Irinarch (1613-1626).

TO XVII century there were about 350 monks, 600-700 novices and peasants in the monastery.

Along with Kem, the Solovetsky Monastery was an important border fortress, with a garrison and artillery.

In the 16th-17th centuries, the monastery withstood several attacks by the Livonian knights and Swedes (in 1571, 1582 and 1611). Later, in 1854, the monastery was attacked by three English ships. After a nine-hour cannonade, which did not lead to any serious destruction (which is partly explained by the strength of the walls and the range from which they had to fire - Blagopoluchiya Bay has a complex and dangerous bottom topography), the British were forced to leave the monastery alone.

The monastery had a huge library.

By the beginning of the 20th century, the monastery had its own hydroelectric power station.

In 1918-1920, the rector of the monastery was the venerable martyr Archimandrite Veniamin (Kononov).

In 1920, the monastery was finally liquidated: the order for liquidation was given by the famous northern Bolshevik, participant in the Civil War, Arkhangelsk resident A. N. Kedrov (executed in 1937). The monastery's cultural treasures and large food supplies were requisitioned.

In 1920, a forced labor camp was located on the territory of the monastery, which, together with the convoy, numbered 350 people. In 1923, the Solovetsky Special Purpose Camp (SLON) was established, later transformed in 1937 into the Solovetsky Prison. Special Purpose- STON, disbanded in 1939. A significant part of the prisoners were the so-called. “political” - clergy, officers of the white movement, nobles, Socialist Revolutionaries, intelligentsia.

In 1967, the Solovetsky Museum-Reserve was created, reorganized in 1974 into the Solovetsky State Historical, Architectural and Natural Museum-Reserve, which continues to exist after the resumption of the monastic community.

In December 1988, a church parish was created, where Hieromonk German (Chebotar) was appointed. On July 4, 1989, he consecrated the chapel of St. Philip, located behind the monastery fence - the first revived church of Solovki.

On October 25, 1990, the Holy Synod blessed the opening of the Spaso-Preobrazhensky Stavropegic Monastery; Hegumen German (Chebotar) was appointed acting governor. In the autumn of the same year, the first novices appeared.

By decree of February 9, 1992, Patriarch Alexy II appointed abbot (now archimandrite) Joseph (Bratishchev) as abbot of the monastery. His Eminence Eulogius, Bishop (now Archbishop) of Vladimir and Suzdal, was installed as abbot in the house church of the monastery.

On August 19 - 21, 1992, the relics of Saints Zosima, Savvaty and German, Solovetsky wonderworkers, were transferred from St. Petersburg to the monastery. The celebrations were led by Patriarch Alexy II; August 22 (new time) began to be celebrated as the Council of Solovetsky Saints.

On August 22, 1992, the Patriarch consecrated the gate church of the Annunciation of the Blessed Virgin Mary, where the relics of the Solovetsky miracle workers were placed. With the blessing of Patriarch Alexy II, since 1993 the celebration of the Second Translation of the Holy Relics of Saints Zosima, Savvaty and Herman has been established on August 8 (21), and the next day, August 9 (22), the memory of the Council of Solovetsky Saints is celebrated.

In November 2007, it was announced that a decision had been made to completely withdraw the museum from the walls of the monastery.

However, after the removal of M. Shvydkoy from the post of Minister of Culture, there is no talk of moving the museum out of the walls of the monastery. According to museum workers, this decision is highly unlikely.

Conversation by the editorial board of the almanac “Solovetsky Sea” with the Viceroy and Abbot of the Spaso-Preobrazhensky Solovetsky Stavropegic Monastery, Director of the Solovetsky State Museum-Reserve Archimandrite Porfiry.

Monastic harvest

- Bless you, Father Porfiry! Maybe we’ll traditionally start our conversation with the most memorable events of the past year?

The most joyful event of the past year is the great consecration of Trinity Cathedral His Holiness Patriarch Kirill. In the monastic way of life, from year to year the main events are Easter, Christmas, and the Solovetsky holidays. But this is just the tip of the iceberg. The true history of the monastery is only on Last Judgment will be known. These events take place in the silence of the cell, in the mystery of intimate, heartfelt, liturgical prayer. Unfortunately, we won’t be able to talk about them. Such events remain known only to the person with whom they occurred, partly to the confessor, close clergy and God the knower of the heart. The fruit of the Holy Spirit is righteousness. I would like to believe that they were collected by the brothers as the main harvest for the monastery.

The past year was marked by the death of our novice Valery Grechikhin. In his departure, traces of God's Providence are discernible. He became the first occupant of the new brotherly cemetery in the Philippi Hermitage. And during his lifetime, every Sunday, no matter what bad weather there was outside the window, with a blessing, he came there and read an akathist to St. Philip at the cross. Valery, like all of us, had weaknesses and difficulties in his character, but he also fought against them as best he could. The kingdom of heaven to him!

– How did the year pass for you personally, were there any bright meetings, pilgrimages, such moments, the memory of which warms you?

– There were many joyful and sad experiences. A monk must measure everything by spiritual growth. In spiritual life it is impossible to stand still. If a person does not fall, this is already an achievement. Some things worked, some things didn’t. Memorable external events I don't measure my life. A inner life is it necessary to discuss?

From good news The past year is particularly joyful for your Maritime Museum - soon the Church of the New Martyrs in Butovo will transfer to the monastery a particle of the relics of St. Irinarch. This shrine is from the personal belongings of the holy martyr Sergius Goloshchapov. Signed by his hand: “Reverend Irinarch of Solovetsky”<его память – 30 июля, приходится на день рождения Соловецкого Морского музея. – Ed.».

Construction and restoration

– Last year was remembered by Solovki residents and guests of the islands for the unprecedented scale of construction and restoration work in the monastery and in the village. The greatest public attention, perhaps undeservedly, aroused the story of the new museum building, the construction of which was suspended after the speech of a number of experts. What decision was final: stop construction, continue, rebuild the building according to a new project?

– Definitely, we need a new project that would suit everyone. It is necessary to reduce the number of floors of the building. For now, the developers are offering options. In order not to repeat the mistakes made, this time coordination with the UNESCO World Heritage Committee must be carried out correctly. We are waiting for the result, but for now the construction is mothballed. All these processes are controlled by the federal government due to the fact that the issue of Solovki, together with Chersonesus, has been submitted for consideration to the session of the Committee, which will take place in Poland in early July.

– Is the power plant finally moving to a new location?

– The main technological equipment has long been in a new location – across the road. In the old building there are antediluvian boilers, the ground is saturated with diesel fuel for several meters. If you remove the equipment and reclaim the soil, you can get a nice showroom. There is such a project among those proposed. But there are many difficulties here too. So, the old building houses warehouses and workplaces. You can imagine the engineering problems and costs if you decide to replace the soil under the building, and this is a layer of up to six meters with abundant groundwater...

– No less controversial than the construction of a new museum building was caused by the decision of the restorers to remove lichen from the fortress wall...

“It’s up to specialists to decide whether to remove it or not.” As there were, there are two opposing points of view. They clash during work meetings. Only in the dispute between professionals is the truth born. If a professional dispute reaches the public level... it’s like the theological disputes of the 4th century - when the question of the Trinity of God or the Two Natures of Christ was discussed in the market squares. But it is obvious to us that if we worry about the fate of five-hundred-year-old boulders, then this should be done last - after the restoration of rotten roofs and structures. In the meantime, let botanists, architects and other specialists “sort things out.”

– More than once I have heard the popular opinion that erroneous or controversial construction and restoration decisions on Solovki are the result of the incompetence of monks who cannot competently manage the architectural monuments that are in their use. This opinion is based on ignorance of the actual state of affairs - issues of restoration and reconstruction, as is known, are decided on Solovki not by the monastery, but by the relevant government bodies. And yet I would like to ask a question: with all the current administrative, legal and financial realities, is the monastery capable of at least somehow influencing the progress of restoration work?

– There are six main participants in the system of state restoration: the general contractor, the general designer, the user, designer’s supervision and technical supervision. The monastery is the user. This is a whole series of rights and responsibilities that we exercise to the best of our ability. But architectural and engineering solutions lie on the conscience of the designers, and the quality of their implementation is on the conscience of the builders. For example, we do not understand lichens or efflorescence on masonry. There are professionals for this – some design, others implement projects. Everyone is responsible for their actions. Therefore, this kind of complaint against us is simply inappropriate.

– Father Porfiry, not only restoration, but also restoration work continues in the monastery. What immediate plans in this area would you highlight?

– We hope that next year the temple of St. Petersburg will be rebuilt. Onuphrius the Great. There is a project, all that remains is to obtain UNESCO approval. There are philanthropists, there are builders who treated this project with the most sensitive attention. This will be the nearest courtyard of the monastery with the charter of the parish church. We will ask for blessings so that we can perform the wedding sacrament there. We have already started creating a copy of the icon of St. Onuphrius. The original icon from the destroyed temple is now kept in the Kolomenskoye Museum. Another one will be written in the same style and the same size - “The Council of New Martyrs and Confessors of Solovetsky”. These will be the two main temple icons that will reflect his tragic fate.

– Are there plans to restore the historical monastery cemetery around the temple?

– Apparently, there is no need to talk about any preservation of the graves or the possibility of restoring the necropolis - everything is too ruined. But in any case, these are questions for the next stage. The entire space around the temple is called a “memorial park complex” in the general plan. Let it be designed on a competitive basis and discussed. There will be no new mass graves at this site. We have a new Filippovskoye fraternal cemetery.

Workers, children and brothers

“Everyone knows the old Solovetsky tradition: a worker came to the monastery to work there for a whole year. Are there now one-year laborers in the monastery?

– There are different categories of workers, including one-year olds. But I would like to say about the main thing. Collaboration, I think, is the most fruitful contact with the monastery possible for the laity. (I mean spiritual benefits for the person himself.) Essentially, this is nothing more than the experience of a full monastic life while maintaining secular status. In his works, in prayers, in communication, he fully feels like a member of a monastic family, which means that the secret that Climacus speaks about is revealed to him: if people knew the grace of monasticism, then everyone would run away to monasteries...

Every year the monastery receives many workers of all ages and social status. It's the first time someone has shared a room with someone else; Some of the neighbors went through difficult life universities. But despite all the differences, are people related to each other spiritually? We do not allow carriers of an alien spirit into the circle of workers. A unique experience of fraternal communication is gained. In Christ there are no social differences - differences are solely in personal merit. And how a person grows if he feels this! And I repeat again - the brethren are very attentive to workers. Leave this community to its own devices - there will be no benefit, and even harm.

– Are there more brethren in the Solovetsky Monastery?

- The number of brothers is increasing, but little by little, gradually. Thank God, those striving for monasticism are coming to us. There is a noticeable shortage of brethren in the priesthood, especially during the pilgrimage season. Theological education is now required for ordination. There is no distance learning system yet. They promise to create it soon. In the meantime, the holy monks are still the same. Strength is diminishing - both age and the North are taking their toll. But the Lord will not leave! Suddenly, a worthy priest and deacon appeared who wanted to enter the monastery.

– Father Jacob has been inviting teenagers to the Savvatievsky Skete for several years now. Many of them are in difficult life situations. In the monastery they work as hard as they can, and most importantly, they learn to pray. And this is also a continuation of the pre-revolutionary tradition, when parents sent their “brotherless” children to be raised and educated in a monastery...

– It is also important that Father Jacob has created conditions for receiving children. Living conditions meet the most demanding requirements, so groups can be accepted. The whole summer is already planned. How beneficial the effect of staying in the atmosphere of a monastery is on young souls, you are convinced every time through experience. Recently, for example, Arkhangelsk cadets spent three days with us. Even the best schools and boarding schools are not able to immerse them so vividly in the world of faith and prayer. Here the guys escape from the tense informational and thoroughly secularized space, immerse themselves in a natural, grace-filled life, in live, not virtual, communication.

– How is the monastery Sunday school for children doing? Does the brethren participate in its work?

“The brothers come to school, but, of course, everything depends not on them, but on the teachers.” The Skoda Crafts and Music School is closely related in spirit and activities to the Sunday school. A deep bow to all teachers.

Again, this time from the pages of your almanac. I would like to congratulate our wonderful Solovetsky music school and its permanent creator, leader and worker, Nadezhda Arsenyevna Leonova, on the 25th anniversary!

Churching of the soul

– Among those who come to Solovki and come to confession, are there many who are confessing for the first time?

– Yes, there are many who don’t even know the basics of faith.

– What more often leads people to this: difficulties or, conversely, joys, or internal languor? Maybe the priests shared their observations?

– Life every time confirms what is written by the holy fathers about a person’s conversion to God. Saint Theophan the Recluse in “The Path to Salvation” wonderfully depicted this most important fateful and unique moment for each person. God the Almighty Himself is at work here—His calling grace. It all looks like this: suddenly an epiphany comes. A person begins to clearly feel the emptiness, the meaninglessness of his life, no matter how full of activity it is. This is the first moment in the spiritual birth of a person (as in the parable of the prodigal son: “he came to himself” (Luke 15.17). If he does not stop there, but comes to the Heavenly Father, enters His Church, then this will begin in it is a new grace-filled life, saving and joyful.

The Lord is building the salvation of people. He calls on some. Others - all of us, already called - are being raised: will we not reach the level of the chosen? On others He shows His long-suffering.

– When a person begins to take the very first steps in spiritual life, grace acts in him especially clearly. He is inspired and feels God’s constant help. But then time passes and difficulties come, and sometimes with them embarrassment. A person begins to think: now I really need His help, but there is none; Maybe God doesn’t love me or He’s not omnipotent? What advice would you give to people who have such doubts?

– There is only one piece of advice: to know the law of the action of God’s grace in the human soul. After the call to faith and entry into the Church, grace is effectively present in us: at first - hidden, and if someone worthily passes through this period of upbringing, then the Holy Spirit clearly sanctifies the person. These two stages are most clearly described in full agreement with Holy Scripture and the great saints of antiquity by St. Theophan in his “Path to Salvation.” Wisdom at first “slowly” - sternly, strictly walks with a person, according to the word of the wise Sirach - instills in him the fear and fear of God’s abandonment, and this continues for a long time until God finds the person’s soul faithful. And only then will grace “return straight to him”—appear again, as if after separation—“and make him glad, and reveal its secrets to him” (Sir 4:18-21). May God grant us all to at least get closer to this state!

Returning to the advice: I highly recommend having the mentioned book of St. Theophan as a textbook, literally learning it by heart. From it it is not difficult to understand what level of spiritual development you are at and what you need to do in your situation.

All of us, without exception, have experienced the experience of calling grace - on its wings we entered the Church of Christ. But the first grace does not last long - no more than two or three years. During this time, one must acquire sound concepts and skills for serious spiritual life.

Very often, newly baptized people enthusiastically master only the external church life - various kinds of activities, comforting communication among like-minded people. Deep churching—the assimilation of age-old church wisdom—does not occur. In ancient times, God, through the mouth of the prophet Isaiah, denounced the church people of that time: “People draw near to Me, they honor Me with their lips, but their heart is far away” (Is 29.13). If this is about us, then what next? The Lord, as expected, takes away the first grace. It becomes difficult to go to church, fast, and pray. The person accepts the thoughts that were voiced in your question, gives in to them, and returns to his previous way of life. By the way, here is an explanation of the reason why children in church families also fall away from the Church when they reach adolescence.

If we apply the historical scale to what has been said, then we come to the root – spiritual – root causes of the death of all Orthodox empires. The external beautiful form, inherited from the ancestors who lived in the Holy Spirit, comes into conflict with the internal content of people, which has become pure decay and dust. Rituals are performed, but Christian truth has disappeared from life... It is difficult to live with God, to be a God-bearing people! Because God is a jealous man, and He rejects an insincere heart. Neither the Old Testament Church nor the New Testament peoples could maintain the height of their calling, and therefore both the Jerusalem Temple and our forty forty per city were given over to destruction. Here is the fair judgment of God. In His eyes there is no greater wickedness than to maintain only the appearance of truth and piety, when their spirit and power are no longer there. It is better, more truthful, not to pretend to be pious when there is none. It is known that before the revolution, after the service, a bag of shells from seeds was swept out of the Cathedral of Christ the Savior, and Mr. Ulyanov-Lenin and thousands of others like him presented to the authorities a document about the passage of the Sacraments of Confession and Communion.

Monastic service

– You have been the abbot of the Solovetsky Monastery for seven years now. What is the hardest part of your job?

– In the service of a viceroy there are many external worries and impressions. And spiritual life proceeds only under the condition of internal composure. There is always a temptation to succumb to the satisfaction of successfully solving external problems or, conversely, to lose the balance of the heart due to inevitable sorrows. Humanly speaking, it is natural, but for the spirit it is destructive... Temples and walls are being restored - well. But it is necessary to fill them with prayers. Now a beautiful recreated Trinity Cathedral appeared. But this is only a prerequisite for spiritual life, not itself. As they say, God is not in the logs, but in the ribs. And spiritual fruit, according to the Apostle, is in virtue, in righteousness, in morality and faith (Gal. 5:22).

But without temptation there is no skill! I try to cope with difficulties. At least there is an understanding of the hierarchy of values. And it’s one thing when a monk engages in external affairs out of obedience - then the Lord “heals the weak.” And if monks have the opportunity to live in deep silence and work on themselves, but at the same time switch to construction, craft, art, science - there is a failure of navigation.

– In one of your interviews, you said that one of the first tasks of the brethren of the monastery is to open up to the world as much as possible and perform missionary functions. Something has changed

– I never considered any external service as the first, that is, main task of the monastery. My unshakable conviction is this: a monk’s best offering to the world is his renunciation of the world. “Monk” means different. A person is truly enriched by meeting with a truly different person - a bearer of a different life, a different experience. If this is not the case, then we become the same as those living in the world. If they come to our monastery to get advice on political, social, economic issues, and we are so competent that we know everything, that is, we follow the course of these events very carefully, understand everything, then we are political scientists, sociologists, economists, but not monks. A monk should not know all this. The world receives great benefit if people who are not of this world live in the monastery. How many times has the word of spiritual reason spoken in desert silence turned the lost to God! Here is the most effective missionary project for you. Of course, we write books, organize exhibitions, and are present on the Internet. But all this - in its time and in its place, far from the first.

– Thank you for the conversation, Father Porfiry. What would you wish to the editorial board of the almanac and the readers of the Solovetsky Sea?

- With all my heart I wish, to use your naval language, not to stray from the main course of life - towards salvation. Let the soul, with all our innumerable worries, be focused on this one cherished star!