Ignatius Bryanchaninov resting place. Saint Ignatius Brianchaninov: aphorisms

By 2018, 30 years have passed since the Archimandrite of the Russian Orthodox Church, His Eminence Ignatius Brianchaninov, was canonized, thanks to the exploits of his strict monastic life and ascetic way of life.

Saint's life

Saint Ignatius of Brianchaninov is a saint of the nineteenth century, called the beauty of monasticism. His biography was compiled thanks to the memoirs and letters of his relatives and disciples, until the end of the ascetic's life they remained faithful to the saint, living with him in solitude, which was granted by the Nicholas Babaevsky Monastery.

Saint Ignatius Brianchaninov

Much material was presented by the schema monks of the Sergius Hermitage, Mikhail Chikhachev, with whom Brianchaninov began the path of monasticism; together they walked the difficult road to gaining the episcopacy through selflessness for the sake of knowing and confessing God's commandments.

Childhood and family

On February 5, 1807, a son, baptized by Dmitry, was born into the family of the noblemen Brianchaninovs. The place of his birth was the village of Pokrovskoye, Gryazovets district, Vologda province.

The chronicle of the noble family began from the time of the famous Moscow prince Dmitry Donskoy, whose squire was the founder of the noble family of the Bryanchaninovs, Mikhail Brenko. According to the chronicles of those years, it is this squire who is credited with the feat of death, which saved the prince of Donskoy himself during the Battle of Kulikovo. The brave warrior changed into the clothes of the Donskoy and led the troops against the Tatars, holding the prince's banner in his hands. In this Battle, Mikhail Brenko died.

The father of the future Archbishop of Stavropol and the Caucasus, Alexander Semenovich Brianchaninov, strictly observed the customs of antiquity. The noble family was faithful to the Orthodox Church, with the funds of Alexander Semyonovich, the Pokrovsky village church was erected. Dmitry's mother, Sophia, was brought up in an intelligent family, which gave the girl an education according to her status. The early married noblewoman Sofia Afanasyevna gave her whole life to the family.

Children of the nobility were brought up by excellent teachers and mentors who noted the amazing abilities of Dimitri, from an early age he played the violin perfectly, knew several languages, drew, sang superbly. A talented boy in his heart dreamed of dedicating his life to God, to become a monk, but in obedience he yielded to his father's will. At the age of 15, on the orders of his father, a young man who dreamed of monasticism became a cadet at the Military Engineering School in St. Petersburg.

Years of study

Despite the fact that the engineering profession did not attract the young man, he completed the training course, showing his talents at the same time, becoming the best student.

His talent and achievements were talked about among the tsar's entourage.

Interesting! The meeting of Elder Leonidas, conversations with him during a visit to the Alexander Nevsky Lavra change the life plans of the young Brianchaninov, he decides to go to a monastery, but his father intervenes again.

The best student of the school is under supervision for 2 years. At the age of 19, Dimitri, after graduating from a military school, immediately began to ask for resignation, which was not accepted.

By God or by coincidence, a young engineer falls ill with tuberculosis. The doctors' verdict puts an end to dreams of monasticism, Dimitri goes to serve in the Dinaburg fortress, standing on the Dvina River, refusing to leave for the south of Russia, where the climate is warm and favorable. After serving the allotted time as an engineer, Demetrius leaves for a monastery.

From monk to archimandrite

In 1827, a young man arrived at the Alexander-Svirsky monastery, who, in parallel with the acquisition of spiritual knowledge, performed monastic duties:

• worked as a baker;
• was fishing;
• drove people.

The hagiographic icon of St. Ignatius

God appointed Elder Leo, who in 1828 went to the Ploshchanskaya Hermitage, as a mentor, a spiritual mentor for Demetrius, who was thirsting for the knowledge of His glory. The young monk followed his mentor, and then moved to the Optina desert. After 2 years, Demetrius served in the Seven-City Hermitage, in 1831 he transferred to the Glushitsky Sosnovetsky Monastery.

Monk Ignatius

God sees the loyalty of Demetrius, at the age of 24 the young man took monasticism under the name Ignatius. The miracles of walking up the ladder of a servant of God are simply amazing.

• A month later, the young monk is ordained a deacon, 15 days later a priest with the right to serve in the house of the bishop.
• 2 years later, in 1833, hegumen Bryanchaninov was already the head of the monastery of Grigoriev-Pelshem Lopotov.

Seeing the will of God in the rapid growth of their son, parents forgive him for disobedience, bestow their blessings. For health reasons, Abbot Brianchaninov is transferred by the abbot of the monastery to Uglesh, but immediately responds, for he was recommended by Tsar Nicholas the First himself to the abbot of the Trinity-Sergius Hermitage in St. Petersburg.

Rector of the Trinity-Sergius Hermitage

By the will of the Creator, the faithful ascetic of God, Archimandrite Ignatius from 1834 to 1857 headed the desert, which during this period acquired many new inhabitants and the respect of the local population, bringing significant donations for the maintenance of churches.

Since 1838, all of Russia has known the dean of the St. Petersburg diocese, the rector of the St. Sergius monastery. Metropolitan Philaret of Moscow listened to the advice of Archimandrite Ignatius, admiring his way of serving and living.

The writer N. Leskov wrote the story "Engineers of the Unmercenary", dedicated to the biography of the saint.

Important! Thanks to his majestic appearance, nobility, spirituality and discretion, the saint acquired a flock consisting of many people who were spiritually fed through the sermons of the righteous.

In the simplicity and beauty of Holy Scripture, Ignatius Brianchaninov guided people on the path of moral perfection, showing the truth and greatness of the Orthodox Church.

Holy Trinity Sergius Lavra - the place of service of St. Ignatius

Possessing a great gift of leadership, the newly appointed abbot began the restoration of the desolate desert with the restoration of the temple and monastic cells. The 15 inhabitants of the Trinity-Sergius Monastery have long forgotten about the severity of monastic life, the 27-year-old archimandrite had to start everything from the very beginning.

Soon, not only the landscaped territory of the monastery, but also exemplary services filled with old church melodies began to attract parishioners from the most distant districts.

Interesting! Under the direction of the church composer Father Pyotr Turchaninov, the monastery choir, for which Mikhail Glinka wrote his best works, has become another attraction of the desert.

The archimandrite was open to all parishioners. During his service at the Trinity-Sergius monastery, he had more than eight hundred people under the guardianship. Possessing versatile experience, a special gift to see the world through the prism of spirituality, God endowed him with the gift of prophecy and healing of physical and mental illnesses.

Caucasian department

In 1857 Ignatius began his archpastoral ministry as Bishop of the Caucasus and the Black Sea.

At the beginning of the year 1858, the inhabitants of Stavropol, headed by the governor P. Brianchaninov, Dimitri's brother, arranged a solemn meeting for the new bishop. As the third sovereign of the Caucasus and the Black Sea, in the conditions of the war waged in the Caucasus, among the multinational and heterogeneous population, Archbishop Ignatius began his difficult ministry.

Icon of Ignatius Brianchaninov, Bishop of the Caucasus

The saint placed a special emphasis on his ministry on apostleship and peace, and through divine services he raised the educational level of Christians.

Important! St. Ignatius helped found the Stavropol Theological Seminary in 1846, which flourished under his archpastorship.

Despite the Caucasian War, Vladyka constantly traveled around the boundaries of the diocese, constantly being exposed to danger. Realizing that each day could be the last, the archpastor did not part with the monstrance in the event of the last communion.

In 1859, the St. John-Mariinsky Monastery was opened, founded by the first ruler of the Caucasus, Jeremiah, where in 1861 the Church of the Intercession of the Virgin was founded. Vladyka Ignatius was a real father for his neighbors, he was engaged in raising the pay of the priests, introducing solemn church services, arranging the bishop's choir and premises.

The end of the earthly journey

In the same year, as a result of deteriorating health, Vladyka submitted a letter of resignation, retired, having received the assigned pension. While living in the Nikolo-Babaevsk monastery, Saint Ignatius participated in divine services, received those in need of word and healing, remaining His Eminence.

The last Liturgy was conducted by Archpastor Ignatius Brianchaninov on April 16, 1867, on April 30 he left the sinful land. More than 5 thousand people came to say goodbye to their beloved Vladyka.

The relics of St. Ignatius Brianchaninov in the Tolga monastery

An invaluable legacy for posterity

Throughout his ascetic life, the saint demonstrated the feat of selflessness, the struggle with human passions:

• sorrow;
• illness;
• tests;
• temptations.

By the abundant grace of God, the ascetic Brianchaninov won a victory that bestowed upon him the gifts of the Holy Spirit.

The long-suffering and mournful march of the saint towards spiritual knowledge and understanding of the Creator's guidance evokes respect by the descendant through the centuries. The saint laid the foundation for a new direction, filled with ascetic-theological teaching, which is reflected in literature and Christian life... In his teaching, the ascetic focuses on the inner perfection of a person through his relationship to other people.

Important! The Bishop of Stavropol and the Caucasus, Saint Ignatius Brianchaninov, is called in the annals of the Russian Church a strict zealot, an outstanding scientist, peacemaker, creator of countless messages that have acquired immortality.

The poetic gift of the saint was reflected in his creative heritage, which included sermons and treatises. He wrote to both individuals and churches. Raising questions:

• ascetic education;
• Orthodox dogma;
• visions of spirits;
• heresy and schism.

To this day, Bishop Ignatius is an example of a person in whom the interest of Christians does not fade away. In his writings, the power of the fire of devotion and brotherly love is drawn, the ability to remain faithful to God in any situation.

Important! In June 1988, by the decision of the Council of the Russian Orthodox Church, during a meeting in the Trinity-Sergius Monastery, Vladyka Ignatius was canonized.

You can venerate the holy relics in the Holy Vvedenskaya monastery in the village of Tolga, Yaroslavl region.

Life of Saint Ignatius Brianchaninov, Bishop of the Caucasus

The primates of the Orthodox Church have left a special mark on the culture and spiritual life of the country. Their deeds and words influence the formation of personalities over several generations. One of the prominent figures of the church is St. Ignatius Brianchaninov. He left behind a vast legacy: spiritual and instructive literature, correspondence with famous theologians and statesmen of his time, many followers.

Family and childhood

The future bishop of the Caucasus and the Black Sea was born into the eminent noble family of the Brianchaninovs in early February 1807. At baptism he received the name Dmitry. Before his appearance, two babies died in the family, and the mother, trying to overcome despair and filled with faith, visited the holy places around the family estate in the Vologda region. Through fervent prayers, a boy was born, followed by five more children. From childhood, Dmitry was a special child, he loved loneliness, he preferred reading to noisy children's games. Interest in monasticism was defined early.

All the children of the Bryanchaninovs received their primary education at home. But it was so brilliant that it easily helped everyone to enter educational institutions with the highest marks. According to the recollections of his younger brother Peter, Dmitry never suppressed the younger ones with his authority or much knowledge. In the heat of games, jokingly tying up children's battles, Dmitry always said to the youngest: "Fight, do not give up!" Saint Ignatius Brianchaninov carried this stubbornness throughout his life.

Military school

At the age of 15, his father decided to send Dmitry to a military school. This was demanded by the status and position of the family in society. On a trip to St. Petersburg, to the place of study, the father asked his son what his heart was in. After some hesitation, Dmitry, asking his father not to be angry if an answer was unpleasant to him, said that he saw himself as a monk. The parent did not pay much attention to the answer, believing that this was a rash decision, and did not attach any importance to it.

The competition for the St. Petersburg military engineering school was high: it was necessary to select thirty students out of one hundred and thirty applicants. Dmitry Bryanchaninov was accepted one of the first based on the results of the passed exams. Even then, the teachers predicted a wonderful future for him. Kinship ties of the family and their own talents helped the young Bryanchaninov to become a guest at literary evenings at the President of the Academy of Arts A.N. Venison. In the circle of bohemians, he made acquaintance with Pushkin, Krylov, Batyushkov, and he himself soon became known as an excellent reader.

During his years of study, Saint Ignatius Brianchaninov diligently studied science, was the best in his class, but his inner preferences lay in the area of ​​spiritual interests. During this period, fate brought him together with the Valaam monks and monks of the Alexander Nevsky Lavra. In 1826 he graduated with honors from an educational institution with the rank of lieutenant, and immediately submitted his resignation petition. His goal was to devote his later life to monasticism. This was prevented not only by relatives, but also by influential patrons of the capital. Dmitry Bryanchaninov had to go to the place of service, but the Lord had other plans.

Novice at monasteries

Upon arrival at the place of service, in the Dinaburg fortress, the young soldier fell seriously ill. The disease did not go away, and after a year, he again asked for dismissal from military service, and this time everything worked out in his favor. Freed from worldly duties, Dmitry went to Elder Leonidas, who asceticised in where he became a novice at the age of 20. Due to the circumstances, Elder Leonid soon moved first to the Ploshchanskaya Hermitage, from where he departed for Optina Hermitage; novices, including Bryanchaninov, made movements with him.

Life according to strict canons had a bad effect on Dmitry's health. He was forced to leave, the way lay home, where he was able to visit his sick mother at her persistent request. The time spent in the family circle was short-lived, and the novice went to the Kirilo-Novoozersk monastery. The climate turned out to be almost destructive, Dmitry fell seriously ill, and fate, as if testing him for the strength of his decision, again returned the young man to his parental walls.

Having recovered in body, strengthened in spirit and received the blessing of the Vologda bishop, the future Saint Ignatius Brianchaninov went as a novice to the Semigorsk hermitage, and after that he moved to the Dionysius-Glushitsky monastery. The time of obedience is one of the most difficult trials, Dmitry confirmed his decision. At this time he wrote the first work "Lament of the Monk". On June 28, 1831, Bishop Stephen of Vologda tonsured and the monk Ignatius appeared in the world, the name was given in honor of the saint and martyr Ignatius the God-bearer. In the same year, the newly tonsured monk received the rank of hierodeacon, and a few days later - hieromonk.

Many works

The life of Saint Ignatius Brianchaninov was full of achievements, difficulties and intense spiritual work. Young in age, he was appointed head of the Pelshem Lopotov Monastery. The monastery was already ready to be closed at the moment when Ignatius arrived at the place of service. I had to be not only a shepherd of a small brethren, but also a builder. In just two years of vigorous activity, many buildings were restored in the monastery, divine services were streamlined, the number of monastery inhabitants increased to thirty monks.

Strength of spirit, a wisdom rare for such a young age, earned the abbot respect among the brethren, reverence and unquestioning obedience of even older monks. Diligence and efficiency gave rise to the ordination of Hieromonch Ignatius to the rank of abbot of the monastery.

The successful and quick restoration of the almost lost monastery was the first glory. Vigorous activity, humility and perseverance in achieving goals turned into a new appointment: at the end of 1833, Abbot Ignatius was recalled to St. Petersburg, where he was entrusted with the trusteeship of the Trinity-Sergius Hermitage. At the same time, the elevation to the rank of archimandrite took place.

Trinity-Sergius hermitage

At the time of the adoption of the new monastery, Archimandrite Ignatius was twenty-seven years old. The Trinity-Sergius Hermitage was in a deplorable state: there was confusion in the thinning brethren, laziness was observed, services were conducted with retreats. The courtyard was dilapidated, much was destroyed. For the second time, Saint Ignatius Brianchaninov performed the feat of restoring the spiritual and material life of the monastery entrusted to his labors.

The proximity of St. Petersburg and extensive acquaintances of the abbot helped to quickly put the premises in order. Spiritual life was filled and taken in the proper direction thanks to the guidance of Father Ignatius. Within a short time, the service in the Trinity-Sergius Hermitage became exemplary. Particular attention was paid to chants. P. Turchaninov applied his works and concerns in the field of teaching the church choir. MI, in the last years of his life carried away by the history and research of old scores, wrote several works for the local choir.

In 1834, Saint Ignatius Brianchaninov was ordained archimandrite, and in 1838 he became dean of monasteries throughout the St. Petersburg diocese. In 1848, tired of labors and bouts of illness, Archimandrite Ignatius asked for resignation and settling in a secluded monastery. But this time the Lord had other plans. Having received a leave of 11 months, the saint returned to his duties.

The abbot was not only concerned with the arrangement and life of the monastery. His attention was also riveted to theological literature, research, reflection. Within the walls of the Trinity-Sergius Hermitage, a theologian and rhetoric appeared - St. Ignatius Brianchaninov. "Ascetic Experiments" - this is the name of one of his best works, the first two volumes were written at this time. Subsequently, from under his pen came theological books shedding light on many issues of religion, the inner mood of monastics and laity.

Bishopric

Wanting to serve God and the church, Ignatius Brianchaninov nevertheless longed for solitude. But he was assigned to serve the development of spiritual life in one of the most difficult regions of Russia. In 1857, Archimandrite Brianchaninov received the Caucasian and Black Sea episcopacy. The diocese was governed for four years. During this time, a lot of administrative work was done: the governing bodies were brought into proper condition, the salaries of the priests were increased, a wonderful choir was created, a bishop's house with a courtyard was built, the seminary received a new place.

But the disease progressed, it became more and more difficult to serve, and the bishop filed another petition with a request to resign and be removed to the Nikolo-Babaevsky monastery. This time the petition was granted.

The last refuge

In 1861, Saint Ignatius of Brianchaninov, accompanied by several disciples, arrived at a settlement in a remote monastery. The first time of life in the monastery can hardly be called calm: the Nikolo-Babaevskaya monastery was in decline, it took a lot of work to restore it. The path passed several times was repeated with the previous triumph: in a short time, the premises were rebuilt, a farm appeared, a new church was built in honor of the Iberian Icon of the Mother of God.

The first serious works of St. Ignatius Brianchaninov also appeared here. He revised his previous works and began to write new ones. The first among the best works were written "Fatherland" (posthumous edition) and "Tribute to modern monasticism." During the life of the author, books began to be published, which he divided into three parts:

• the first included: "Ascetic Experiments", 3 volumes;
• in the second: "Ascetic Sermon", 4th volume;
• in the third: "An offering to modern monasticism", 5 volumes.

The fourth part of the works came out after the repose of the saint, it was compiled by "Fatherland". The book “To help the repentant” written by St. Ignatius Brianchaninov is in demand among monastics and deeply religious laity. In this work instructions are written, given practical advice those who follow the path of inner enlightenment, where repentance is the cornerstone of faith and turning to God. On April 30, 1867, the earthly path of the saint ended, and the ascent began.

Canonization

The works of St. Ignatius Brianchaninov received recognition during the author's lifetime and were distributed in libraries. The Athos priesthood, famous for its harsh judgments and zeal of faith, welcomed the author's works with favor. The life of the saint was ascetic, full of toil, enthusiasm, and achievements. Laymen, brothers and students noted the greatness of the soul of Ignatius Brianchaninov, after his death, interest in his personality did not fade away. The works serve as a guiding star for many in the search for their purpose.

Assignment to occurred in 1988. Canonization took place in the Russian Orthodox Church. You can touch the holy relics in the Holy Vvedensky diocese of the Yaroslavl diocese. Saint Ignatius Brianchaninov found his destiny in serving God, helping people during life and after death.

Books: theological heritage

The saint's literary and theological works are extensive in the themes touched upon in them. An essential part is the extensive correspondence of the pastor with numerous acquaintances, famous people. Of particular interest is the theological correspondence with Theophan the Recluse, in which the spiritual matters studied by the pastors are discussed. In general, literary religious heritage belongs to the following theological divisions:

• Eschatology.
• Ecclesiology.
• Developed by the author's teaching on spiritual delusion, in which warnings are given to those who study theology.
• Angelology.
• Apologetics.

The complete collection of the works of St. Ignatius Brianchaninov consists of seven volumes. The books of St. Ignatius Brianchaninov help several generations of monks, laymen, historians and lovers of literature to find answers, to determine the choice of the next path, and help believers with spiritual support.

(Dmitry Alexandrovich) - Bishop of the Caucasus and the Black Sea, b. February 6, 1807 in the village. Pokrovsky of the Gryazovets district of the Vologda province., From the nobility, died on April 30, 1867. Having received a good education at home, in 1822 he entered the St. The spouses and throughout his life enjoyed the attention of their high patrons.

In 1824 he was transferred to the lower officer class (what is now the Nikolaev Engineering Academy) and on December 13 he was promoted to an engineer-ensign.

At the end of the course, despite all the convictions of his parents and family, he decided to enter a monastery, which he had been thinking about since childhood, and only the intervention of the Tsar himself kept him from this step. In January 1827 he was assigned to the Dinaburg engineering team; but on November 6 of the same year, after a serious illness, he was dismissed from service with the rank of lieutenant and immediately went to the Alexander-Svirsky monastery.

For about four years he passed various obediences in the Ploshchanskaya hermitage of the Oryol province, in the Optina Vvedenskaya hermitage of the Kaluga province, in the Kirillo-Novoyezersky monastery of the Novgorod province, in the Seven-city hermitage in the Vologda province. and in the Glushitsky Dionysius Monastery. On June 28, 1831, at the Vologda Resurrection Cathedral, he was tonsured into monasticism with the name of Ignatius and on July 25, was ordained a hieromonk, and on January 6, 1832, he was appointed a builder to the Pelshem Lopotov monastery of the Kadnikovsky district; for the renewal and improvement of the Lopotov monastery (by the way, he started a good choir) on May 28, 1833 he was elevated to the rank of abbot.

At the end of December 1833, the sovereign ordered him to be transferred as abbot to the Sergiev Hermitage with Production (January 1, 1834) as an archimandrite.

For about 24 years he ruled this wilderness and worked a lot for the construction of the monastery: he erected three temples and several buildings of cells, acquired land, forests and fields, started gardening, gardening, cattle breeding and arable farming, increased the number of monastics; under him the monastery was raised to the rank of first-class.

From June 22, 1838 he was dean of all monasteries of the St. Petersburg diocese; On October 27, 1857, he was consecrated as a bishop in the Caucasian city of Stavropol; on August 5, 1861, due to poor health, after smallpox and fever, he was dismissed to retire to the Nikolo-Babaevsky monastery with a pension of 1,500 rubles; there he died.

By way of life, His Grace Ignatius was in the full sense of the word an ascetic. His works in 6 volumes: "Ascetic Experiments"; "Ascetic Sermon"; "The Tribute to Modern Monasticism - the Rules of External Behavior for New-Beginning Monks and Advice Concerning the Spiritual Monastic Activity" and others have been published in several editions. "Works" by Ignatius, ed. 1885, vol. I. 1-80. (Polovtsov) Ignatius Bryanchaninov (Dmitry Alexandrovich, 1807-1867) - first a military engineer, then a monk and archimandrite of the Sergius Hermitage near St. Petersburg; later Bishop of Kostroma and Caucasus; known for his ascetic writings: "Fatherland" (selected sayings of the holy monks, published in 1880), "Complete Works" (ascetic experiments, 4 volumes, St. Petersburg, 1865-1867). H. B. (Brockhaus) Ignatius Brianchaninov (Dmitry Alexandrovich) - saint, bishop of the Caucasus and the Black Sea. † 1867, commemorated April 30 / May 13 and on the 3rd Week after Pentecost in the Cathedral of St. Petersburg Saints.

Born on February 5, 1807 in the village of Pokrovskoye, Gryazovetsky district, Vologda province, into a noble family. From an early age, the future bishop loved nature very much with a special thoughtful love and found pleasure and joy in communion with her.

In childhood, his exceptional religiosity was also revealed.

Dmitry received an excellent home upbringing and education.

In 1822 (when he was 15 years old), at the insistence of his father, he entered the St. Petersburg Military Engineering School, although already at that time the demands of his soul were completely different.

The son expressed to his father his desire to "become a monk," but his wish was taken as a joke. At the school, Dmitry showed outstanding abilities. On December 13, 1824, he was awarded the title of ensign engineer.

In 1826 he graduated from the school as the first student.

The origin, upbringing, brilliant abilities and family ties of the young engineer opened up a brilliant secular career for him.

But no blessings of the world could satisfy his soul. The striving for monasticism did not diminish in him over the years.

Only his friend Mikhail Chikhachev was a like-minded person in this endeavor, with whom they were united by a kinship of souls. Immediately after graduating from college, Dmitry Alexandrovich filed a letter of resignation from service.

This request was not accepted.

In addition, Dmitry Alexandrovich was ordered to leave Petersburg within 24 hours to his destination in the Dinaburg fortress.

For a whole year he worked in the fortress.

During this time, his health deteriorated greatly, and on a second request (in 1827) he was dismissed from military service.

In the same year, Dmitry went to his confessor, Father Leonid, at the Alexander-Svirsky monastery, where he was received by a novice.

A new page began in the life of the future bishop.

For several years he had to wander from one monastery to another following his elder father Leonidas. On June 28, 1831, at the Vologda Resurrection Cathedral, Dmitry was tonsured into monasticism with the name Ignatius; on July 4, he was ordained a hierodeacon, and on July 25, a hieromonk. On January 6, 1832, Hieromonk Ignatius was appointed abbot of the Pelshem Lopotov Monastery in the Vologda Diocese.

This monastery was in a very neglected state, and the young abbot had a lot of difficult work to restore the economy of the monastery and raise an ascetic spirit among the brethren.

With jealousy, Hieromonk Ignatius took up the task entrusted to him and soon achieved great success. On January 28, 1833, Hieromonk Ignatius was elevated to the rank of abbot for hard work on the revival of the monastery.

He soon fell ill with a debilitating fever.

Climate change was required to restore health. On November 6, 1833, he was appointed abbot of the Nikolo-Ugreshsky Monastery near Moscow (at the request of Metropolitan Filaret of Moscow).

But this appointment remained only on paper.

At this time, Father Ignatius had already gained fame as an abbot.

Emperor Nicholas I, who knew him well before, summoned Abbot Ignatius to Petersburg. On December 25, 1833, he was appointed abbot of the Trinity-Sergius Hermitage near St. Petersburg and was elevated to the rank of archimandrite.

He worked as abbot of the Trinity-Sergius Hermitage for 24 years. And there was something to work on. The Trinity-Sergius Hermitage was in a very sad state; the moral level of the brethren served as a temptation for visitors and neighbors of the monastery.

The appearance of the monastery corresponded to this spiritual desolation, many buildings of which had fallen into such dilapidation that it was dangerous to enter them. The new abbot, with great diligence and patience, took up the major reconstruction of the monastery buildings, the improvement of the monastic hostel and the restoration of splendor in the divine services.

All these tasks were accomplished with great success by Archimandrite Ignatius.

The monastery was built up and decorated.

The services celebrated here have become exemplary.

Monastic tunes were the subject of special care of Archimandrite Ignatius.

He took care of the preservation of old church tunes.

The famous church composer Archpriest Pyotr Turchaninov, who lived from 1836 to 1841 in Strelna, near the Trinity-Sergius Hermitage, at the request of Father Ignatius, conducted classes with the monastery choir and wrote some of his best works for him.

MI Glinka also wrote several chants for this choir.

He was a deep admirer of Archimandrite Ignatius; at his request, he studied ancient Russian music and, with his advice, contributed to the enhancement of the musical culture of the monastery choir.

The director of the court chapel A.F. Lvov also took an active part in organizing the choir of the Sergiev Hermitage. A friend of Father Ignatius M. Chikhachev, who possessed a remarkable musical talent, in turn, worked hard for the splendor of the service performed in the monastery.

The cell attendant of Father Ignatius I. Malyshev (later Archimandrite Ignatius), distinguished for his outstanding artistic abilities, contributed a lot to decorating the monastery with his own icon-painting works and a skilful choice of icons and sacred images.

The monastic brotherhood, thanks to the tireless labors and cares of its abbot, has become a real spiritual family.

The door to the abbot's cells was always open to everyone, from the senior monastic brethren to the youngest novice: everyone could come to his archimandrite, turn to him with any question and receive fatherly advice, edification and consolation for him. "You know," wrote Father Ignatius in one of his many letters, "how I live in a monastery: not as a hermit, but as the head of a family." At this time, the circle of acquaintances (personal and written) of Father Ignatius increased significantly.

Spiritual enlightenment from Father Ignatius received both monks and laymen, people of the highest cultural level and simple people.

For everyone, he found the key that opens the doors of the heart.

Father Ignatius perfectly mastered the art of accepting the confession of thoughts, this was reflected in his all-round spiritual experience.

He himself knew how to control himself in all the accidents of life and taught this self-control and patience to his spiritual children. The fruits of his many years of careful observation of himself constituted his enormous spiritual wealth: he learned to recognize and distinguish all the passionate movements of human nature and to heal them with grace.

Bearing in mind, first of all, the spiritual needs of his loved ones, as well as the religious interests of everyone seeking an answer to the needs of the spirit, Father Ignatius often began to take up his pen in order to reveal his spiritual experience as much as possible. During this time he wrote many of his best ascetic works.

In these works, those distinctive features that characterize the spiritual image of their author appear with particular clarity.

A feature of his life and outlook was complete selflessness for the sake of exact fulfillment of the Gospel commandments in monastic deed hidden from prying eyes.

Everything that Father Ignatius taught in his writings is based on this life experience, on this personal feat.

The main theme of his writings is the doctrine of the inner perfection of a person embarking on ascetic deeds, and of his relationship with people and with beings of the spiritual world. One more responsible and difficult obedience was added to the many-minded activity of the rector, Archimandrite Ignatius. On June 22, 1838, he was appointed Dean of the monasteries of the St. Petersburg diocese.

In this field, in particular, he had to spend a lot of energy to establish order among the brethren of the Valaam monastery.

Meanwhile, Father Ignatius yearned for solitude, for ascetic deeds.

Constantly distracted from his ideal by many official duties and the reception of numerous visitors, he led the most austere lifestyle. But human envy and slanderous words spread various ridiculous rumors about Archimandrite Ignatius. Once on a visit to Archimandrite Ignatius his old friend, Father Zephanius, came.

Until recently, there were rumors that Father Ignatius was living in a "luxurious" monastery, in the splendor of the court.

Seeing the setting of the ceremonial rector's cells in the Trinity-Sergius Hermitage, Father Zephanius sadly thought that what he had heard far from Petersburg was confirmed by facts on the spot. And he asked a friend: "Well, Father Ignatius? Where are our dreams of the desert, of severe deeds and hardships?" Father Ignatius silently led the guest into the farthest room of his rector's cells, and there Father Zephanius saw only empty walls, an icon with a lamp and a mat on the floor ... That was Father Ignatius's answer to a friend's question. Fr. Ignatius had to endure and endure a lot during his reign in the capital's monastery.

In the damp seaside climate, his illnesses intensified.

But it was harder than illness to endure ordinary slander and human slander caused by human envy.

This is how Bishop Ignatius himself recalled this period in the article "My lamentation". “In 1833 I was summoned to the Sergiev Hermitage and made her abbot.

The abode of Sergiev Hermitage received me inhospitable.

In the very first year after arriving there I was struck by a grave illness, another year another, the third third; they took away the remnants of my meager health and strength, and made me emaciated, incessantly suffering.

Here envy, slander, slander arose and hissed; here I was subjected to heavy, prolonged, humiliating punishments without trial, without the slightest investigation, like a dumb animal, like an insensible idol; here I saw enemies breathing irreconcilable malice and thirst for my destruction ... Experiencedly I learned the mysterious meaning of Christ's silence before Pilate and the Jewish bishops ... "Exhausted by serious ailments, Archimandrite Ignatius asked for retirement, but his requests remained unfulfilled.

For all 24 years of reign in the Trinity-Sergius Hermitage, he only received leave to improve his health three times.

The longest and most beneficial was the leave he received in 1847 and lasted for a year. All this time he spent on the banks of the Volga in the Nikolo-Babaevsky monastery of the Kostroma diocese.

Here he received treatment and worked on his ascetic works, corresponded with the brethren of the Trinity-Sergius Hermitage.

The return from the quiet Babaevskaya monastery to noisy Petersburg seemed to Father Ignatius "the most disgusting mixture", but he had to endure this difficult obedience for a long time.

Among the many grievous trials and experiences, new consolations came to him: the circle of persons widened, whose mood was harmoniously combined with the high spirituality of Archimandrite Ignatius.

They saw in him a true spiritual father, and he rejoiced in his heart and saw in this communication with spiritual children the fulfillment of his life vocation.

Here is what he wrote on this occasion: "The service of the brethren by the word of God! What a delightful, delightful picture this service appears to the eyes of my soul! .. The infinitely merciful God gave me this service into my hands.

Not only gave it to me, but also informs many souls to seek this service from me.

Now all my time has been taken by this ministry.

How many souls resonate with me! Another from the bed of illness, another from exile, another from the bank of the Volkhov, another from the bank of the Dvina, another from the Borodinsky field, another from a hut, another from a palace ... the need for the word of God, everywhere the fall oppresses her, oppresses her. I pronounce the word of God in personal conversations, I write it in correspondence conversations, I compose some books that could satisfy the needs of today's Christianity. ”This understanding by Father Ignatius of his vocation in life was combined with his constant dream of solitude.

He began to think about where to settle down for him, when, finally, he received the desired dismissal. But these dreams of Father Ignatius were not destined to come true yet.

In 1856, Archimandrite Ignatius undertook a trip to Optina Pustyn, intending to move there altogether, but this intention did not come true, for the Lord wanted His chosen one to serve the Holy Church even in the episcopal rank. In 1857, at the suggestion of Metropolitan Gregory of St. Petersburg, Archimandrite Ignatius was ordained Bishop of the Caucasus and the Black Sea.

The consecration was performed by Metropolitan Gregory with a host of other hierarchs.

This appointment was so unexpected for Archimandrite Ignatius that he was shocked by him, but took him for obedience, as he had accepted all previous appointments.

In his speech when naming him a bishop, he said: "The ordination of a bishop is terrible for me at the thought of my weakness. I am afraid that, instead of edification, I might not tempt my brethren and prepare myself more condemnation at the judgment of Christ.

I would consider it more consistent with my strength to spend the rest of my days, as well as the beginning of them, in the silence of the desert, in the contemplation of my sin. And again I am afraid! I am afraid of my will, so that, following it, I do not follow myself instead of God, and thus not incur an unforeseen disaster.

In my bewilderment, I deny myself, I betray both my temporary and eternal fate in the hand of my God. Bound by your election ... with humility and trembling, I bow my head under the burden that could crush the unworthy. "On January 4, 1858, Bishop Ignatius arrived at his new appointment in Stavropol and on the eve of the Epiphany performed his first service here.

The diocese, headed by Bishop Ignatius, demanded an extreme exertion of his strength from him. It was established relatively recently (Bishop Ignatius was the third bishop in this see).

At that time, the Caucasian War was not yet over, the settlement of this vast region continued. The population of the region was multinational and heterogeneous.

The development of the clergy often did not correspond to their purpose.

Many difficulties arose due to the fact that in the Cossack villages the clergy was removed from the jurisdiction of the diocesan bishop and submitted to the military "chief priest". The bureaucratic consistory apparatus was also a constant hindrance to the bishop.

However, despite all the difficulties, Vladyka zealously set about fulfilling his archpastoral duties.

He took care of the organization of the divine services and the normal relationship between the clergy and the laity. When there was a temporary, albeit very relative, improvement in his health, he toured his vast diocese.

Despite the multitude of affairs related to the administration of the diocese, His Grace Ignatius continued his spiritual and literary labors in the Caucasus and carried on extensive correspondence.

But his health continued to deteriorate.

In July 1861, he felt complete exhaustion and the impossibility of continuing to rule the diocese and applied for retirement with the determination of his place of residence in the Nikolo-Babaevsky monastery.

His petition was granted on August 5, 1861, and in October of the same year he arrived at the desert monastery he had chosen, which he received under management.

This same monastery was destined to become his last earthly refuge.

Bishop Ignatius quickly brought the monastery into exemplary order and, finally, got the opportunity to completely devote himself to his beloved work - to engage in spiritual and ascetic writings, continuing to nourish his soul with prayer and contemplation of God.

It was in these works that he spent his last years; his spirit was constantly vigorous, but his flesh, crushed by disease, was often exhausted.

His life in the Nikolo-Babaevsky monastery was the life of a recluse.

He left the monastery only once (in 1862).

All his free time was filled with prayer and activities related to the preparation for publication of his creations.

For the first three years, Vladyka received visitors.

But his strength was becoming increasingly scarce, and he resolutely prepared for the transition to another world and spoke about it to those around him.

He prayed that the day of his death would be revealed to him, and received what he asked. April 16, 867, on the first day of Easter, Vladyka served the last Liturgy with great difficulty.

Avoiding communication with people, he lived on earth, but his soul was already in another world. Came Sunday 30 April - the week of the Holy Myrrh-Bearing Women.

Vladyka took the Holy Mysteries early in the morning in his cell and, due to extreme exhaustion, lay down on the bed with the Canon in his hands. Entering the bishop before the gospel for the late liturgy, the cell attendant Vasily found him asleep in death. His face shone with radiant joy.

The burial of Vladyka Ignatius was performed according to the Easter rite on May 5, 1867 in the Nikolo-Babayevsky monastery by Bishop Jonathan of Kineshma, vicar of the Kostroma diocese.

Bishop Ignatius can be called a bright personality, a distinctive feature of which is her inner concentration and self-discipline.

The prevalence of internal life over external is constantly felt in him.

Ignatius Bryanchaninov is a self-assembled, focused ascetic-ascetic, seeker and zealot of spiritual salvation for himself and his neighbors.

The bright grace-filled lamp of faith in Christ never extinguished in the soul of this God's chosen one.

His faith, to which he called all his spiritual children, was that which can be born only in a childishly pure heart, which accepts everything with love and thus enters into love for neighbors, and through it into love for God. He was endowed with a bright and deep mind, but this powerful bright mind was connected not with proud exaltation and daring self-conceit, but with true monastic humility, he considered and called himself an "indecent sinner" and constantly wept over his sins. He did not strive for earthly blessings, but invariably wished for only one good - spiritual salvation. “Nothing perishable, transient can satisfy a person, - he said. - If it seems satisfying, - do not believe it: it is only flattering.

It will not flatter for long, deceive, slip away, disappear - leave a person in all the horrors of poverty and misery.

God is positive, eternal. "He strove for this eternal, for the knowledge of the truth all his life and did not deviate a step from the chosen path. Saint Ignatius was glorified in the face of saints in 1988 at the Local Council of the Russian Orthodox Church.

The relics of the saint rest in the Holy Vvedensky Cathedral of the Tolgsky Holy Vvedensky Convent of the Yaroslavl Diocese.

Proceedings: Works of Bishop Ignatius Brianchaninov: in 6 volumes - 3rd ed. - SPb., 1905. Puffiness. - 3rd ed. - SPb., 1891. About repentance // Russian pilgrim. - 1888, No. 11, p. 125-126. Letters from the bishop to those close to him. - SPb., 1881. Letters to Anthony Bochkov, abbot of Cheremenetsky. - 1872. Rules of external conduct for new-born monks and advice regarding spiritual monastic deeds. - 7th ed. - SPb., 1907. The word about death and the addition to it. - 6th ed. - SPb., 1906. Preparation for the sacraments of confession and Holy Communion. - 3rd ed. - SPb., 1900. On the patience of sorrows. (Teaching of the Holy Fathers). - 4th ed. - SPb., 1904. About the end of the world. (Three teachings.) - 5th ed. - SPb., 1907. Literature: Sokolov L. Bishop Ignatiy Bryanchaninov: his life, personality and moral-ascetic views: in 2 volumes - Kiev, 1915. Putintsev M., archpriest.

A feature from the life of Bishop Ignatius Brianchaninov // Psychological reading. - 1878. Michael (Chub), archbishop.

Bishop Ignatius (Brianchaninov) // Journal of the Moscow Patriarchate. - 1967, no. 5, p. 75-77; No. 6, p. 58-73. Kovalevsky A. Abbess Emilia, founder of the Verkhne-Kharkiv convent // Psychological reading. - 1885. NS Leskov. Unmercenary Engineers // Collected Works: in 11 volumes - M., Goslitizdat, 1956-1958, v. 8. Tikhon (Tsiplyakovsky), abbot.

A seeker of unceasing prayer or a collection of sayings and examples from the books of Holy Scripture and the writings of God-wise ascetics of piety about unceasing prayer. - M., 1889, p. 48-50. Savva (Tikhomirov), Archbishop.

Memories of the Eminent Leonid, Archbishop of Yaroslavl and Rostov. - Kharkov, 1877, p. 62-64. Pogozhev E.N. (Poselyanin E.). Russian righteous men of the last centuries: in 7 volumes (1-3; 5-8). - Pg., 1917, p. 314. Verbitsky V. Trip to Valaam // Historical Bulletin. - 1913, March, p. 988-1015, pr. 997. Soloviev A. Nikolaevsky Babaevsky monastery of the Kostroma diocese.

Historical and statistical sketch. - Kostroma, 1895, p. 62-74. Savva (Tikhomirov), Archbishop.

Chronicle of my life: in 9 volumes - Sergiev Posad, 1897-1911, v. 3, p. 358; vol. 5, p. 451-741; vol. 6, p. 58. Tolstoy Y. Lists of bishops and episcopal departments of the All-Russian hierarchy since the establishment of the Most Holy Governing Synod (1721-1871). - M., 1872, № 348. Bulgakov SV Handbook for clergymen. - Kiev, 1913, p. 1413. Stroyev PM Lists of hierarchs and abbots of the monasteries of the Russian Church. - SPb., 1877, p. 273.1026. Denisov L.I. Orthodox monasteries of the Russian Empire: full list all 1105 currently operating in 75 provinces and regions of Russia. - M., 1908, p. 141.323. N. D [urnovo]. The nine hundredth anniversary of the Russian hierarchy 988-1888. Dioceses and bishops. - M., 1888, p. 77. Lists of bishops in the hierarchy of the All-Russian and episcopal departments since the establishment of the Most Holy Governing Synod (1721-1895). - SPb., 1896, No. 348. Historical and statistical information about the St. Petersburg diocese. - SPb., 1869-1885, 10 t. Notes of a Russian monk-Athos // Psychic interlocutor. - 1901, p. 179. Historical sketch of the Nikolaev Ugreshsky community male monastery[Pimen (Blagovo)]. - M., 1872, p. 109. Historical description of the Moscow Epiphany Monastery. - M., 1902, p. 18. Brail. Church Questions in Russia and Braila's Russian Spiritual Gazette. - 1896, p. 37-38. Memoirs of Archimandrite Pimen, abbot of the Nicholas Monastery on Ugresh. - M., 1877, p. 22-24, 406, 407. Church messenger. - 1891, no. 34, p. 532. Biographies of Russian devotees of piety of the 18th and 19th centuries: in 12 volumes - M., 1903-1912, January, p. 77-81; April, p. 310-326, add. 1, p. 249. Psychic interlocutor. - 1895, April, p. 120 .-- 1914, p. 289-290. Additions to the "Church Gazette". - 1903, no. 31, p. 1162-1171. Russian antiquity. - 1879, April, p. 657 .-- 1880, November, p. 608 .-- 1885, July, p. 168 .-- 1904, June, p. 559. Historical Bulletin. - 1885, July, p. 218-219; December, p. 34 .-- 1906, August, p. 527-530. Russian pilgrim. - 1916, no. 8, p. 127-128. Russian monk. - 1910, No. 9-10, p. 131-138. - 1911, February, 63; no. 8, April, p. 18-19; no. 9, May, p. 16-17; No. 10, May, p. 12-13. - 1912, no. 50, p. 8-11. - 1913, no. 88, p. 999-1004; no. 90-92, p. 118, pr. 12.1187, pr. 14.1188, pr. 15 - 1915, no. 8, p. 448, ave. Tatyana Vasilievna Shlykova // Russian archive. - 1889, book. 1, p. 518. From letters of Ignatius Bryanchaninov to S. D. Nechaev // Russian archive. - 1893, book. 2, p. 153-158. From letters of A.P. Dubovitsky to N.I.Bulich // Russian archive. - 1897, book. 2, p. 443. Russian archive. - 1900, book. 3, no. 10, p. 235-236. Ekaterinoslavskie diocesan statements. - 1872, No. 10. Mariupol and its surroundings.

Report on educational excursions to the Mariupol Alexandrovskaya gymnasium. - 1892. Journal of the Moscow Patriarchate. - 1945, no. 3, p. 73. - 1958, No. 1, p. 57-69. Orthodox Theological Encyclopedia or Theological Encyclopedic Dictionary: in 12 volumes. // Ed. A.P. Lopukhin and N.N. Glubokovsky. - SPb., 1900-1911, v. 5, p. 797; vol. 7, p. 641-642. Complete Orthodox Theological Encyclopedic Dictionary: in 2 volumes // Ed. P.P. Soikina. - SPb., B. G., vol. 1, p. 926. Great encyclopedia.

Dictionary of publicly available information on all branches of knowledge: in 20 volumes // Edited by S. N. Yuzhakov. - SPb., 1900-1905, v. 9, p. 781. Russian biographical dictionary: in 25 volumes - St. Petersburg; M., 1896-1913, t. 8, p. 45. Ignatius Bryanchaninov (in the world Dmitry Alexandrovich) - bishop. Caucasian; R. 6 Feb 1807, † 30 Apr. 1867 (Polovtsov)

In this section we publish aphorisms famous people who made a unique contribution to world culture - about Christianity, history, love, freedom, work, faith, culture and much more. Continues the project "Thoughts of the Great" sayings of St. Ignatius (Brianchaninov) - one of the most famous and beloved saints in Russia.

The rescue:

... salvation lies in the return of fellowship with God.

Unhappy is the one who is satisfied with his own human righteousness: he does not need Christ, who announced about Himself: “The righteous did not come to call, but sinners to repentance” (Matthew 9:13).

Providence of God, hope and hope, simplicity and craftiness:

No blind chance! God governs the world, and everything that happens in heaven and in heaven is done according to the judgment of the wise and almighty God, incomprehensible in His wisdom and omnipotence, incomprehensible in His governance.

If there is not a single case that would be hidden from God, then for everything that happens one must praise God.

You need to assure yourself that God is in control of the participation of the world and the participation of every person. Life experiences will not hesitate to confirm and confirm this teaching of the gospel.

Everything goes by - both good and bad - and neither humans nor demons can do what God will not allow.

Why is our spirit indignant against the fate and permissiveness of God? Because we have not honored God as God ...

From living faith in God, complete obedience to God is born, and from obedience to God - peace of thought and peace of heart.

From the sight of the providence of God, deep meekness and unchanging love for one's neighbor are formed in the soul, which no winds can stir or disturb.

... God is seen over the times, social events and private destinies.

The vision of God's providence preserves, grows faith in God.

A Christian who looks unswervingly at the providence of God retains constant courage and unshakable firmness in the midst of the most fierce misadventures.

Before the vision of Divine Providence, not only temporary sorrows, but also those that await a person when he enters into eternity, beyond the grave, do not resist.

A Christian should never be embarrassed by anything, for the Providence of God carries it in his arms. Our concern should be that we remain faithful to the Lord.

The defeat of one soldier is no longer the defeat of the entire army.

… The Lord in a direct manner of behavior is the Helper; and the crafty politician is his own helper - the Lord does not come to his aid, as if he were a good one.

Living the Gospel:

Do not be content with one fruitless reading of the Gospel; try to fulfill his commandments, read his deeds. This is the book of life, and one must read it with life.

According to the Gospel commandments, we will be judged at the judgment established by God for us, Orthodox Christians ... we will be judged by the Gospel that neglect of fulfilling the Gospel commandments is an active rejection of the Lord Himself.

The Gospel is an image of the properties of a new man, who is the Lord from heaven (1 Cor. 15:48). This new man is God by nature. His holy tribe of men, believers in Him and transformed according to Him, He makes Gods by grace.

The throne and rest, so to speak, for the Holy Spirit are humility, love, meekness and, consistently, all the holy commandments of Christ.

Both about your thoughts and about the thoughts of your neighbor, about his advice, consult the Gospel.

... the gospel beatitudes are spiritual states that are revealed in a Christian from the fulfillment of the gospel commandments; that the bliss are revealed one after the other, being born one from another ...

Cleansing is accomplished by the Holy Spirit in a person expressing by life the will for cleansing.

... confessing God with the mouth without confessing the activity and innermost life of the heart, while performing certain external rites and church decrees, is recognized as empty, soul-destroying hypocrisy.

... the commandments should be the soul of every Christian and Christian society.

Spiritual reasoning is acquired by reading the Holy Scriptures, primarily the New Testament, and by reading the Holy Fathers, whose scriptures correspond to the kind of life led by a Christian.

It is necessary that reading should be facilitated by living: Be the creators of the word, and not the hearer who deceives themselves (James 1:22).

Being in adoption to God, delivered through holy baptism, is sustained by living according to the gospel commandments. The stay in adoption is lost by the deviation from residence according to the gospel commandments.

For salvation, it is necessary that the one who is baptized into Christ should live according to the laws of Christ.

... human damage consists in mixing good with evil: healing consists in the gradual removal of evil, when more good begins to act in us.

Intention:

As the soul is in the body, so is the goal and intention in every human activity.

Man ... is led by his own way of thinking ...

Thought is like a ship's steering wheel ...

The mind is ... the king ... in the person.

The confidant of the Law of God in all exercises, in all his deeds has the goal of pleasing God. The world turns for him into the book of the Lord's commandments. He reads this book by deeds, behavior, life.

It is the heart's business to distinguish between good and evil. But again, time is needed, it is necessary to be conditioned in the commandments of the Gospel, so that the heart will acquire the subtlety of taste to distinguish whole wine from counterfeit wine.

... everything, accompanied by confusion, has a sin as its origin, even if only outwardly and seemed to be the highest good.

Divine good should not be rejected if some or many have used it for evil.

Spiritual warfare:

Grief is called temptation for the very reason that it reveals the innermost state of the heart.

Demonia is much more unimportant than the acceptance of any hostile thought, which could destroy the soul for ever.

Sin and repentance, pride and humility:

Repentance is the whole mystery of salvation.

... repentance is the consciousness of a fall, the consciousness of the need for a Redeemer ...

... repentance cannot be combined with an arbitrary sinful life.

The feeling of repentance is not akin to someone who is completely satisfied with himself, and sees only temptation and shortcomings of all kinds around him.

The main signs of pride are cooling off towards others and leaving confession.

The humble one surrenders himself entirely to the will of God ... Humility trusts in God - not on himself and not on men :. and therefore in its behavior it is simple, direct, firm, majestic.

Humility does not see itself as humble.

False humility is always with a contrived appearance: it publishes itself with it.

False humility loves scenes: by them it deceives and deceives.

The greatest charm is to admit oneself free from charm.

All types of demonic delusion to which the ascetic of prayer is subjected arise from the fact that repentance is not laid in the basis of prayer, that repentance has not become the source, soul, and goal of prayer.

The Pharisee, abandoning the fulfillment of the commandments of God, which constitute the essence of the Law, strives for a refined fulfillment of external trifles ...

Recognizing oneself as a sinner is necessary for salvation, and it is very harmful to condemn oneself and rush in all directions from sinfulness. “Everything immoderate is from demons,” said the Monk Pimen the Great.

Innocence is unusual for a person on earth - lower for an inhabitant of the deepest desert and solitude.

Do not desire the impossible from yourself, do not demand from your soul that which it cannot give. Heal your enthusiasm for repentance, and make up for the lack of your work by contrition.

Much and often we harm ourselves, demanding from ourselves something unusual for us.

It is reckless to seek the impossible.

You should not demand more from your soul, from your heart than how much they can give.

Be condescending to your soul in its weakness; excessive severity distracts from repentance, leads to despondency and despair.

The study of virtues that do not correspond to the way of life produces dreaminess, leads a person into a false state. Exercising in virtues that do not fit the way of life makes life fruitless.

Love for one's neighbor, concern for the salvation of others, condemnation, resentment, forgiveness:

Love for a brother consists in fulfilling the commandments of the Lord concerning him (2 John 1: 6).

Correct love to a neighbor is to fulfill his gospel commandments ...

Your mind, instructed by the Gospel, will then humble itself before every neighbor when it sees Christ in every neighbor.

And the holy fathers do not command to seek from the neighbor the fulfillment of the commandment, because this only disturbs the world.

Love for one's neighbor is preceded and accompanies by humility before him. Hatred of one's neighbor is preceded by condemnation, humiliation, backbiting, contempt for him, otherwise - pride.

Do what you can useful and what the law allows, for your loved ones; but always entrust them to God, and your blind, carnal, unaccountable love will turn little by little into spiritual, rational, holy.

We must give all people to God. The Church teaches us this too; she says: "We ourselves, and each other and our whole life to Christ God we will give."

It is not a problem not to place the burden on your neighbor; to shift - and the neighbor can conveniently be damaged irreparably, become incapable of anything for the rest of his life.

About those who disobey and do not heed the word of salvation, one should not be very sad; but having told them what is right, betray them to the will of God, which can turn them to the right path through other instruments and means, of which there are countless numbers in His right hand.

Prayer for them has a stronger effect on neighbors than a word to them: because prayer brings into action the Almighty God Himself, and God creates with His creation everything that pleases Him.

Remember that the Savior told Peter to follow Him, and when Peter inquired and took care of something else, he heard: what else is it to you, you follow Me. By caring prematurely and wrongly for others, we often forget or weaken caring for ourselves.

In order not to condemn your neighbor, you must refuse to judge your neighbor ...

One must violently distract oneself from the judgment of one's neighbors, shielding oneself from him by the fear of God and humility.

The servant of Christ cannot be anyone's enemy.

Obedience:

True obedience is obedience to God, the One God.

Faith in man leads to frenzied fanaticism.

... soul-destructive acting and the saddest comedy - the elders who take on the role of the ancient holy elders, not having their spiritual gifts ...

Freedom:

Be free! do not bind yourself to any scrupulousness. Rules for man, not man for rules.

… In your residence, keep reasonable proportionality, not being bound by quantity.

What the Lord said about the Sabbath, that it is for a person, and not a person for her (Mark 2:27), can and should be attributed to all pious feats, and between them to the prayer rule.

Pay all attention to the Gospel commandments, with them offer yourself as a living sacrifice, acceptable to God. In external actions that have no influence on the soul, such as changing dresses and the like, be resolutely free.

Prayer:

The path to God is prayer.

The soul of prayer is attention.

Incessantly reciting prayers dissipates the mind.

... the fathers command that the rule for a Christian should be as simple and uncomplicated as possible.

The essence of the fulfillment of the prayer rule is that it should be fulfilled with attention. From attention our spirit comes to humility; from humility repentance is born. In order to be able to fulfill the rule slowly, the rule must be moderate.

Fast:

How much intemperance is harmful, so much is harmful, or even more immoderate fasting.

... the sick and the elderly should beware of unnecessary physical deeds ...

Church:

There is no humility without obedience to the Church; without humility there is no salvation: humble yourself and save me, said the Prophet (Psalm 114: 5).

... as a person consists of a soul and a body, external rituals and decrees turned out to be necessary.

... the weakness of a priest as a person does not at all hinder the performance of the Sacraments, which are performed because of the grace of the priesthood with which a person is endowed, and not because of his own merits, although it is nice to see in one person the combination of his own merits with the gifts of grace.

Heresy:

Heresy is a false teaching about Christianity ... Heresy is a sin of the mind. The essence of this sin is blasphemy.

... all ancient heresies, under various changing guises, strove towards one goal: they did not reject the Divinity of the Word and distort the dogma of the Incarnation. The newest are most eager to reject the actions of the Holy Spirit ...

Attitude towards the Gentiles:

Those deprived of the glory of Christianity are not devoid of another glory received at creation: they are the image of God.

Wealth and Poverty:

Temporary wealth is called unrighteous because it is the result of a fall.

Knowledge:

It is better to confess ignorance than to show insanity.

Wonders:

The desire to see signs is a sign of unbelief, and signs were given to unbelief to convert him to faith

Everyday affairs:

Household and household chores are very useful: they remove from idleness and facilitate the mind's invisible struggle.

Biography of Saint Ignatius (Brianchaninov)

Saint Ignatius (Brianchaninov) (1807-1867) - Russian spiritual writer of the XIX century, bishop, theologian and preacher.

Born into an old noble family on February 5 (17), 1807, in the village of Pokrovskoye, Vologda Region.

In the world, the future saint was called Dmitry Alexandrovich Brianchaninov.

Even as a child, he felt a penchant for prayer work and solitude. In 1822, at the insistence of his father, Dimitri entered the Military Engineering School, which he graduated in 1826. A brilliant secular career was opening up for the young man, but even before the final exam, he submitted a letter of resignation, wishing to become a monk.

This request was not satisfied, and Dimitri Alexandrovich went to serve in the Dinaburg fortress, where he fell seriously ill. On November 6, 1827, he received the coveted resignation and immediately entered the monastery as a novice.

On June 28, 1831, Bishop Stephen of Vologda D. A. Brianchaninov was tonsured into monasticism with the name Ignatius in honor of the Martyr Ignatius the God-bearer; On July 5 he was ordained a hierodeacon, and on July 20 - a hieromonk. Then in 1833 he was elevated to the rank of hegumen, and in 1834 - to the rank of archimandrite.

On October 27, 1857, the episcopal consecration took place in the St. Petersburg Kazan Cathedral. Father Ignatius becomes Bishop of the Caucasus and the Black Sea.

In 1861, Bishop Ignatius retired and settled in the Nikolo-Babayevsky monastery of the Kostroma diocese, where he led a solitary prayer life until his death on April 30 (May 12), 1867.

Saint Ignatius was canonized on June 6, 1988. Before canonization, on May 26, 1988, his relics were solemnly transferred to the Holy Vvedensky Tolgsky Monastery (Yaroslavl), where they are to this day.

October 27, 1857 - August 5, 1861 Predecessor: Ioanniki (Obraztsov) Successor: Theophilact (Gubin) Birth name: Dmitry Alexandrovich Bryanchaninov Birth: 5 (17) February 1807 ( 1807-02-17 )
Pokrovskoe, Vologda province Death: April 30 (May 11) 1867 ( 1867-05-11 ) (60 years) Father: Bryanchaninov, Alexander Semyonovich (7.5.1784-19.4.1875) Mother: Bryanchaninova, Sofia Afanasyevna (1786-25.7.1832) Taking holy orders: July 20, 1831 Accepting monasticism: June 28, 1831 Episcopal consecration: October 27, 1857

Epi? Skop Igna? Tiy(in the world - Dmi? Trii alexa? Ndrovich Bryanchani? Nov; 5 (17) February 1807 ( 18070217 ) , the village of Pokrovskoye, Gryazovetsky district, Vologda province - April 30 (May 11) 1867, Nikolo-Babaevsky monastery, now in the Yaroslavl region) - Bishop of the Orthodox Russian church... Theologian, scientist and preacher.

Glorified by the Russian Orthodox Church as a saint at the 1988 Local Council of the Russian Orthodox Church. Commemorated on April 30, Julian.

Biography

Born on February 5, 1807 in the village of Pokrovskoye, Gryazovetsky district of the Vologda province (now part of the Yurovsky municipal formation of the Gryazovetsky district of the Vologda region); belonged to the old noble family of the Brianchaninovs.
Before him, two children were born in the family, who died in the first days of infancy. After Dmitry were born: Alexandra (1808-18.05.1858), married - Gendre; Peter (1809-25.06.1891), the closest in spirit to his elder brother; Sophia (1810-21.12.1833), married - Boborykina, died during childbirth; Mikhail (08.23.1811-17.01.1887), at the end of his life - a monk of Optina Hermitage, Pavel; Elizabeth (born 1813), married - Parensova; Alexander (05/01/1814-07.04.1835), before his death he was tonsured a monk by his elder brother; Semyon (03.12.1815-07.12.1863) and Maria (born 1817), married to Kupreyanova.

Even as a child, he felt a penchant for prayer work and solitude. In 1822, at the insistence of his father, Dimitri entered the Military Engineering School, which he graduated in 1826. A brilliant secular career was opening up for the young man, but even before the final exam, he submitted a letter of resignation, wishing to become a monk. During his studies, he met the monks of the Valaa courtyard and the Alexander Nevsky Lavra. The decisive factor in the decision was a meeting with Hieromonk Leonid, the future Optina elder:
“Father Leonidas tore out my heart; now it is decided: I will resign from the service and follow the elder, I will surrender to him with all my soul and I will seek the only salvation of my soul in solitude “, - so he expressed his impression of the conversation with his friend M. Chikhachev: 47.
But the petition was not satisfied, and Dimitri Alexandrovich went to serve in the Dinaburg fortress, where he fell seriously ill and on November 6, 1827 received the longed-for resignation.

He immediately entered the Alexander-Svirsky monastery as a novice - under the spiritual leadership of Father Leonidas. A year later, he followed his leader, along with his other students, to the Ploshchanskaya hermitage. Dmitry Bryanchaninov later reflected his spiritual state at this time in the miniatures "A tree in winter in front of the windows of a cell" and "A garden during winter". At this time, some of the actions of his teacher began to seem to him not in agreement with the teachings of the holy fathers, not all perplexities could be resolved by Father Leonidas: 60.

When in April 1829 Father Leonidas and his disciples went to Optina Hermitage, Brianchaninov and Chikhachev headed their way through the Svensky Monastery to the Beloberezhskaya Hermitage, where they met with the maker of the clever prayer, Hieroskhimonk Athanasius, a disciple of St. Paisiy Velichkovsky. From here they went to Optina Pustyn, where they did not stay long: at the end of 1829, Brianchaninov and his friend ended up under the roof of their parents' house, in Pokrovskoye.

Late 1830 - early 1831 Dmitry Aleksandrovich Bryanchaninov spent the Seven-City Dormition Desert, where he wrote "The Lament of a Monk", about which his contemporary wrote:

"Hardly anyone would believe that this book was written by an almost underage youth": 90.

On June 28, 1831, Bishop Stephen of Vologda D.A. Bryanchaninov was tonsured into monasticism with the name Ignatius in honor of the holy martyr Ignatius the God-bearer; On July 5 he was ordained a hierodeacon, and on July 20 - a hieromonk. At the very end of 1831, he was appointed abbot of the Pelshem Lopotov Monastery.

On May 28, 1833 he was elevated to the rank of abbot. In November 1833, Metropolitan Filaret offered Abbot Ignatius the abbot of the Nikolo-Ugreshsky Monastery, but Emperor Nicholas I decided his fate differently, entrusting the management of the Trinity-Sergius Hermitage, which had fallen into disrepair, near St. Petersburg. On January 1, 1834, in the Kazan Cathedral, Abbot Ignatius was elevated to the rank of archimandrite. He remained in the post of abbot of the desert until 1857, and during this time he managed to put it in order both spiritually and economically.

In the spring of 1847, after a serious illness, Archimandrite Ignatius filed a petition for retirement at the Nikolo-Babaevsky Monastery. He was only allowed 11 months of leave, which he spent in this monastery. Here he wrote several essays. In 1848 he returned to the Trinity-Sergius Hermitage.

In 1847, his literary works first appeared in print: in the magazine "Library for Reading" articles were published: "Valaam Monastery" (1847. T. 82, pp. 66-90) with the signature "I. I. I. " and "Memories of the Borodino Monastery" (T. 85. S. 121-122) with the signature "I".

On April 21, 1851, Archimandrite Ignatius was awarded the Order of St. Vladimir 3rd degree: 199.

On October 27, 1857, in the St. Petersburg Kazan Cathedral, he was consecrated bishop of the Caucasus and the Black Sea; On January 4, 1858, he arrived in Stavropol. The arrangement of the diocese required a lot of work, the bishop did not have his own home, half of the diocese's population (linear Cossacks) was removed from the bishop's jurisdiction, the Synod did not allocate sufficient funds, a significant number of schismatics showed hostility towards the bishop. An active assistant was his brother P. A. Bryanchaninov (1809-1891), who served as vice-governor of Stavropol. For a short four-year period of administration of the diocese, the saint managed to establish its life.

His studies in the administration of the diocese did not distract him from monastic work: he continued to carefully study monasticism as a science of life leading to Christian perfection. Here he wrote the book "Tribute to Modern Monasticism", which constituted the 4th volume of his works, published in 1867. Here are written: "On the various states of human nature in relation to good and evil", "On the sensory and spiritual vision of spirits", "On salvation and Christian perfection", "The Teaching of the Orthodox Church on the Mother of God" (written in connection with the new dogma Catholic Church about the Nativity of the Virgin).

For services to the Fatherland, Archimandrite Ignatius was awarded the Order of St. Anna, 1st degree.

The illness forced him to ask Archimandrite Ignatius for retirement. In 1861, the petition was granted, and on October 13, 1861, he arrived at the Nikolo-Babaevsky monastery of the Kostroma diocese, where he led a solitary prayer life. At this time, many well-known works were created and published: "The Word about Death" (1862), "Fatherland" (published after the death of the saint - in 1870), continued correspondence with spiritual children. Here, the bookseller and publisher I.I. The first 2 volumes of essays entitled "Ascetic Experiments" were published in 1865: 515.

On April 16, 1867, on the Bright Day of Easter, he served his last liturgy; On April 21, the newly published volumes 3 and 4 of his works were received; On April 30, 1867, on Sunday, on the feast of the Myrrh-Bearing Wives, he died.