Bishop of Bronnitsky Paramon (Dove): To be a monk means to rejoice. Viceroy – Donskoy Stavropegic Monastery

Our guest was the abbot of the Moscow Donskoy Monastery, Bishop Bronnitsky Paramon.

On the day of remembrance of the Dormition of the Mother of God, we talked about the history and significance of this holiday, as well as about the upcoming holiday of the Don Icon of the Mother of God and how the Donskoy Monastery lives now.

T. Larsen

Good evening friends! This program " Bright evening"on radio "Vera". In Tutta Larsen's studio...

A. Pichugin

Alexey Pichugin, hello!

T. Larsen

And today our guest is Bishop Bronnitsky, abbot of the Don Stavropegial Monastery of Paramon.

Bishop Paramon (Dove)

Good evening. I congratulate everyone on the feast of the Dormition of the Mother of God.

Our dossier

Bishop Paramon (Golubka) of Bronnitsky was born in 1977 in the Ukrainian village of Uglya. Graduated from the Moscow Theological Seminary and Academy. While still studying at the seminary, he was accepted into the brethren of the Trinity-Sergius Lavra. Since 2001, he has been obedient to the governor of Voskresensky for 9 years cathedral city ​​of Yuzhno-Sakhalinsk. Then he served in Moscow churches of the Nativity Holy Mother of God in Kapotnya and Peter and Paul in Lefortovo. In 2012, he was appointed vicar of the Moscow Donskoy Monastery, and in 2015 he was ordained bishop.

T. Larsen

Thank you. Happy holiday to you too! This is exactly what we wanted to talk about today.

A. Pichugin

Well, at least start the program with this.

T. Larsen

Is it true that the Feast of the Assumption, one of the most beloved Christian holidays, is understandable, but especially revered among monastics?

Bishop Paramon (Dove)

This is true. It is also true that the Mother of God has been revered as their patroness and intercessor of the Christian family since ancient times. And we know that the Assumption Cathedrals become the main cathedrals of our ancient cities after the adoption of Orthodoxy. This is the Assumption Cathedral of the Moscow Kremlin, the Assumption Cathedral of the city of Vladimir. Therefore, the Feast of the Assumption for all Christians in general is a holiday of special triumph and special joy. Especially for monastics. Why? Because the monks consider themselves all children of the Mother of God. She is revered as their intercessor, patroness and helper in such a special monastic feat of her life. Therefore, for monastics, death is always not some kind of tragedy, but precisely as an acquisition, when a person is truly united completely with Christ. Leaving this mortal body, he returns to his native Fatherland - to God. Therefore, the Feast of the Assumption was truly one of the most revered holidays in Rus' and in monasteries. If we remember our ancient laurels, where Russian monasticism came from, these are the Holy Dormition and Kiev-Pechersk Lavra, Holy Dormition Pochaev Lavra, Holy Dormition Svyatogorsk Monastery. That is, indeed, the first monasteries in Rus' are dedicated precisely to this holiday - the holiday of the Dormition of the Mother of God, from which we can see, let’s say, clearly, what this holiday means for monastics special meaning and special, let’s say, experiences.

A. Pichugin

Yeah interesting. But really, if you remember, most of the large temples in major cities- that's what you said - they really are Uspensky. But these are parish churches. That is, if the connection between monasticism and the Feast of the Assumption is obvious, then the connection between the large city in which there is a cathedral dedicated to this holiday is already, as it were... Well, why the Assumption?

Bishop Paramon (Dove)

You know, for all Christians there are common ideals, both for monastics and for lay people. Here Christ is not divided among us, He is one for us. He is our only, let’s say, ideal to which we strive. Therefore, for both monastics and lay people, the Christian commandments are the same, they are not divided, that some are special for the laity, some special for the monastics. The only thing is that each of those people who choose their life path, he will decide which path to follow to Christ - along the monastic path or along the, so to speak, secular path, worldly life. Both one and the other path are probably not contradictory in any way. And this is simply chosen by a person according to his internal structure.

T. Larsen

But in the world, the attitude towards death is somewhat different than in the monastic environment, and it is very difficult for an unchurched person to understand how one can celebrate someone’s death.

Bishop Paramon (Dove)

You know, in the 19th century we had such a famous saint - Ignatius Brianchaninov. He said very interesting words about death. He said about man: “Man has three birthdays. The first birthday is when he is born to his parents, the second birthday is when he receives the sacrament of Baptism and is born for God. And the third birthday is when he is born for Eternity. This is the day of death." Therefore, if you look from a Christian point of view, death is also birth, but only birth for Eternity. And the Lord Jesus Christ himself showed us the path along which we return to where our ancestors Adam and Eve fell away from. That is, returning back to God is through death.

A. Pichugin

Yes, but here... Yes, forgive me, sir. The main thing is not to forget that death is... In any case, bodily death... After all, the Lord cried when his friend Lazarus died and raised Lazarus. But at the same time He wept over the death of his friend.

Bishop Paramon (Dove)

Death is not natural state for a person. Man was created by God for immortality. And, accordingly, each of us is afraid of death. Because this is not his natural, let’s say, state. It was the consequences of sin that led to this unnatural state of man. And, accordingly, as a punishment for Adam’s sin, for falling away from the love of God, this death appeared. And the Lord warned him about this - that “you will die if you eat from this fruit.” Therefore, it is like a punishment that we bear as an imprint of, well, let’s say, the disease of ancestral sin. In the same way, if compared with ordinary social life, children bear the imprint of some genetically inherited diseases from their parents. In the same way, this is a disease that we carry with our ancestors, and only through death do we pass into Eternity. Yes, this is an unnatural state, so we all expect what? - General Resurrection. That is, after death, after Golgotha, after death there will be a Resurrection. And immortality...

T. Larsen

-...it is impossible.

Bishop Paramon (Dove)

It is practically impossible.

T. Larsen

But it’s interesting: after all, the date of repose, the Dormition... Even still, “repose” is, sort of, “everything,” and “dormition” is like a dream into which a person plunges in order to wake up later for Eternity. Good is just a word. So, this date is not written in the Holy Scriptures, and all the events that we know about the Day of the Dormition of the Virgin Mary (and about the miraculous appearance of the apostles, and about the miracle with the high priest Athos, and about the Apostle Thomas) - where did all this come from?

Bishop Paramon (Dove)

This is called "church tradition." This is what was passed down from mouth to mouth, this is what was passed down from those witnesses who took part in this. After all, we all have, even if we look at this kind of life, we have some family legends. There are stories that are not written down anywhere, but which are passed on from grandmothers to grandchildren and great-grandchildren. There is no written tradition. Accordingly, it was kept in the Church in ancient times, and it is still kept. It, in principle, exists, even though today we have quite a lot different means preserving information, but this particular legend, when it is passed on from mouth to mouth, was very widespread in ancient times.

And I just remember lessons, even lectures, or rather, one of the teachers of the Moscow Theological School, when he talked about his journey to a Bedouin. It was very interesting.

T. Larsen

In Sinai?

Bishop Paramon (Dove)

Well, he didn’t say where it was geographically - in Sinai... In one of the deserts. While still a young student, he participated in one of the expeditions, and he said that when they came to the camp of these Bedouins, at night around the fire they listened to one of the representatives of this clan, who talked about his ancestors. And he told them until the fortieth generation. That is, they sat almost all night - he constantly talked about what happened in his family. That is, those people who, one might say, do not clog up their memory with unnecessary information (and in ancient times, in principle, there was none), accordingly, retained information about their family. We are in best case scenario, we know some events up to the third generation, but here the person actually spoke up to the fortieth generation about his predecessors, calling them by name, telling some special events from life. This is precisely evidence that church tradition was preserved in exactly this way, among other things. Then it was, of course, recorded. Then liturgical texts appear. And we know that even churches of the Mother of God already appeared in the 4th century, dedicated to the Mother of God.

A. Pichugin

Only in the 4th century?

Bishop Paramon (Dove)

Already in the 4th century.

T. Larsen

Already in the 4th century.

A. Pichugin

I said “only”.

Bishop Paramon (Dove)

No, well, not only, you know? If we take up to the 4th century, if we take the 3rd century, this is the century of persecution of the Church.

T. Larsen

There were no temples there - there were caves.

Bishop Paramon (Dove)

There was no temple building as such, yes. That is, as soon as Christianity receives official status, churches begin to be built in honor of the Mother of God. And at the III Ecumenical Council, the fight against the heresy of Nestorius (?) was also dogmatically clearly established that the Mother of God is the Theotokos. Not the Mother of Christ, that is, not the Mother of Man, but the Mother of God. That she truly gave birth to the God-man - Christ.

Therefore, the veneration of the Mother of God - it, of course, dates back to ancient times, and it is also quite widespread here, in our Fatherland. Therefore, there is nothing surprising for a person, a Christian - whether secular or monastic - that the temple is dedicated specifically to the Dormition of the Mother of God.

A. Pichugin

There is another very important topic, in fact, which we are also going to discuss here today - the Don Icon of the Mother of God. You are the governor of the Donskoy Monastery. And we have the Assumption, and two days later - the feast of the Donskoy Icon.

T. Larsen

Patronal feast of the Donskoy Monastery.

Bishop Paramon (Dove)

Indeed, this is a special event in the spiritual life of both the Don monastery itself and in the life of our capital city. That’s when the centuries-old tradition that has been established for a long time is transferred to the walls of the Donskoy Monastery, miraculous icon The Mother of God is now from the Tretyakov Gallery, before the revolution it was from the Kremlin, with the Procession of the Cross this icon was brought to the celebration of September 1st. This event is associated with the deliverance of the city of Moscow from the invasion of Khan Kazy-Girey. When he stood, practically, on the Sparrow Hills, nearby...

A. Pichugin

From the window we can now see them, Sparrow Hills.

Bishop Paramon (Dove)

Yes, you can say that. but it was not far from the Donskoy Monastery itself, where the camp of the defenders of the city of Moscow was located, where they also brought the icon of the Mother of God and placed it in the temple in honor of St. Sergius Radonezh. And under this miraculous icon, Tsar Fyodor Ioannovich prayed to the Mother of God, as we say, the Intercessor of the Christian race, not relying on the small number of soldiers who were ready to defend the city of Moscow, but this would not have saved her, he prayed specifically to the Mother of God, so that the Mother God saved the city from destruction.

And it is known that when in the morning after night prayer he went out into the street, he was informed that Khan Kazy-Girey, having abandoned his weapons, abandoned his carts, fled back to the South, to his chapels, lightly. Therefore, the Russian militia had only one thing left - to pursue the virtually unarmed occupier and take the trophies that he supplied while running away from the city walls.

T. Larsen

You are listening to the program “Bright Evening”. Our guest is the abbot of the Don Stavropegial Monastery, Bishop Paramon of Bronnitsky. But I didn’t know, by the way, that before the revolution the icon was also not within the walls of the Donskoy Monastery.

A. Pichugin

Yes, I didn't know either.

Bishop Paramon (Dove)

The Don Icon of the Mother of God was initially located in the Assumption Cathedral, then it was moved to the Annunciation Cathedral.

T. Larsen

And why? It would be more logical for her to be in the Donskoy Monastery all this time.

Bishop Paramon (Dove)

Our monastery was founded in honor of the Don Icon of the Mother of God. You need to understand this. This is the first. Second: there were such shrines that were considered the patroness of the city that were kept in the center - that is, there, closer to the king. Therefore, this icon, since it was presented to Dmitry Donskoy before the Battle of Kulikovo, it was present on the Kulikovo field, then it was, one might say, a royal, princely icon.

T. Larsen

A relic.

Bishop Paramon (Dove)

First a princely, then a royal relic. And, accordingly, she was close to the sovereigns, who quite often turned in their prayers for their Fatherland, in some important state issues.

We know that the Don Icon of the Mother of God is also associated with such moments when the same Tsar Ivan the Terrible took it on a campaign, when he took Kazan, on other campaigns. And on the first one, too, she took her campaign, when Azov took her. That is, she accompanied the troops on such very important campaigns to protect our southern borders of the Fatherland. Therefore, she was not permanently in the Donskoy Monastery - she was in the home church of our Russian sovereigns.

T. Larsen

Is the history of the creation of the icon known at all?

Bishop Paramon (Dove)

It is known that this icon belongs to the brush of Theophanes the Greek, who painted it.

T. Larsen

He wrote it in 1380, in the year... Or earlier?

A. Pichugin

This is a legend.

Bishop Paramon (Dove)

The exact dating is unknown. The exact year is unknown. It is known that something either belonged to him, his brush, or his school.

A. Pichugin

Around, yes, Theophanes the Greek.

Bishop Paramon (Dove)

Yes, the circle of Theophanes the Greek.

T. Larsen

I calculate on the calculator that the icon is at least more than 600 years old, but perhaps as many as 700. And it still comes to the Donskoy Monastery every year, on September 1?

Bishop Paramon (Dove)

Yes, starting from Tsar Alexei Mikhailovich the Quiet, it was performed every year Procession, which was headed by the Sami sovereigns. That is, these were kings, this was the emperor with the highest church authority, that is, either the patriarch or the metropolitan of Moscow. The procession of the Cross took place from the Kremlin. It is very well described in the book “The Summer of the Lord” by Ivan Shmelev. This religious procession took place - one of the most, probably, well-described and significant Moscow religious processions.

A. Pichugin

About the Donskoy Monastery itself. This is a very touching place - well, for me, at least, because I live not so far from it, firstly, and secondly, all the time, since childhood, I remember these lines from Gorodnitsky: “Under sleeplessness In Moscow, under the green grass the century sleeps and does not judge us, that the century ended without a war, without a world war, without universal vanities.” Song “The Russian nobility sleeps in the Donskoy Monastery.” This famous necropolis, where for many centuries, well, one might say, the entire flower of the Russian nobility was buried. And there is a wonderful program by Rustam Rakhmatullin, a famous Moscow scholar, just about the necropolis of the Donskoy Monastery - it’s not at all, I can direct listeners there.

You, Vladyka, were recently the governor of the Donskoy Monastery. How long has it been?

Bishop Paramon (Dove)

Fifth year.

A. Pichugin

Fifth year, right? And how do you like it?..

T. Larsen

And all this farming is now under your control? (Laughs.)

Bishop Paramon (Dove)

Well, one might say, in operational management.

A. Pichugin

How did you feel when you received the appointment... Surely, you have been to the Donskoy Monastery before - well, at least, maybe just as a guest... How did you perceive this monastery, having crossed the threshold in a new capacity?

Bishop Paramon (Dove)

Do you know how you can perceive a shrine? It can only be perceived with reverence. And as for me, it is with this reverence that I treat both the monastery and what has been given to me, as I have already said, for management. Because, like any shrine, it requires a special attitude towards itself - reverent, well, and, accordingly, care not to bring it into some worse state. Therefore, over the years, we have at least tried - not only me, but also the brethren of the monastery - we have tried, at least, to determine some vectors for the direction of work to preserve this ancient Moscow shrine and such a special place for both Muscovites and and for every believer.

Therefore, only with this approach can the monastery truly benefit. And my main task that I see before myself is to preserve this monastery for future generations.

T. Larsen

It so happened that I also live near the Donskoy Monastery, for me this is also such a native place, where I walk with my children, and I see what great positive changes are now taking place on the territory of the monastery, how the temples are being renovated, how green it has become, how it has become beautiful landscaped area. But, at the same time, for example, entering the same necropolis, I notice that it’s time to help him a little, to put it mildly. That we need to somehow support it. And it is clear that many tombstones are in need of restoration. Is there any opportunity for people who are now, for example, listening to us, to support and help the monastery in these matters, or should the monastery deal with such things itself?

Bishop Paramon (Dove)

Well, I must say, first of all, that this is not only, let’s say, a monastic task. I believe that this is, among other things, a state task - to preserve those monuments that are located on the territory of the Donskoy Monastery.

T. Larsen

Let's remind our listeners who famous people, of the great people are buried there.

Bishop Paramon (Dove)

Well, the first ones that I would probably like to remember are, one might say... one might call childbirth. These are the Golitsyns, these are the Naryshkins, these are the Dolgorukys, these are the Griboedovs, these are Pushkin’s grandfather and grandmother, just like Pushkin’s aunt and uncle are buried there. This is Tolstoy's grandmother, this is Turgenev's mother. This is the first Minister of Property Russian Empire Count Kiselev.

A. Pichugin

Not so long ago - Ivan Ilyin.

Bishop Paramon (Dove)

These are the Pervushins. Ilyin, Denikin, Kapel...

T. Larsen

Sologub. Shmelev.

Bishop Paramon (Dove)

Same. Of course, Shmelev, Chaadaev.

T. Larsen

Even Chaadaev is buried in this cemetery?

A. Pichugin

Of course, Chaadaev is well known.

T. Larsen

Solzhenitsyn, after all.

Bishop Paramon (Dove)

Solzhenitsyn is, let’s say, the last burial that took place on the territory of the Donskoy Monastery necropolis. This and, if we take it, Zhukovsky is the founder of aviation. This is Perov, the artist. This is the first textile professor Dmitriev. This is Kutuzov's son-in-law and daughter.

A. Pichugin

Well, this is probably a whole program that can only be listed among those buried there.

Bishop Paramon (Dove)

There are about 2 and a half thousand burials on the territory of the Donskoy Monastery necropolis. This is an old, precisely old necropolis...

T. Larsen

- ...which is next to the cathedral?

Bishop Paramon (Dove)

Yes, this is what is located within the walls of the ancient monastery, within the boundaries of the ancient monastery. This is not taking into account the new Don Cemetery - this is a completely different topic.

T. Larsen

It’s just that even if you are not very concerned about visiting the graves of great people, just come to the necropolis of the Donskoy Monastery and admire the architecture... There are amazingly beautiful sculptures, ambulances, and monuments. Is it true that... There is also a small crypt of some kind - I don’t remember his rank: lieutenant, corporal? - well, some low rank, where there is a mosaic with the image of St. Nicholas the Wonderworker, and it is revered as...

Bishop Paramon (Dove)

This is Levchenko.

T. Larsen

Levchenko. And she is revered as a miraculous icon.

Bishop Paramon (Dove)

Well, you even understand that the necropolis of the Donskoy Monastery, as some older brothers told me, when they were still young, and, accordingly, it was impossible to come to the temple... These are the brethren of the Trinity-Sergius Lavra. One of the monks told me - just recently, when I was visiting the monastery, he told me an interesting case. He says, “when I was a student, I could not come to church.” That is, they kept an eye on the youth, and it was impossible to come to church on Easter without being booked later by the relevant authorities.

So, he says, “I came to the necropolis of the Donskoy Monastery and walked around the necropolis.” “It was open, and, accordingly, when they asked me: “What are you doing here?”, I said: “Here, I walk, look, look at the tombstones. It’s not forbidden for us to go to museums. Well, accordingly, I enjoy what has been preserved.” And when the service began, he went into the Small Cathedral and, he says, this was also the only church where one could confess and receive communion on Easter.

Therefore, many people, when churches were closed and it was not possible to come to pray at the temple, came to the territory of the Donskoy Monastery necropolis. These were also the mothers of those soldiers who were sent to war. They came to a very famous sculpture brought from the Danilov Monastery - it is located on the south side, near (nrzb.) ... There is a sculpture of Christ the Savior, whose legs, you can clearly see, are so polished from human touch. They prayed for him at this sculpture of the Savior. And others came to the icon of St. Nicholas the Wonderworker...

A. Pichugin

Here's to this mosaic, right?

Bishop Paramon (Dove)

Yes, to the mosaic. She is considered miraculous. A lot of people still come to this mosaic and pray. The icon has this (nrzb.).

T. Larsen

Well, I also asked about it because if you look through the window into the crypt, there is also an image of the Mother of God and a Cross with a broken top. Your heart just bleeds when you look at it and realize how nice it would be to restore it all.

Bishop Paramon (Dove)

Well, we are concerned about this topic. Now we are working together with the Moscow City Heritage to launch a City program for the preservation of monuments, since all these monuments at the necropolis of the Donskoy Monastery belong to the state, they do not belong to the Church and the monastery. We try, like a monastery, to maintain order there. We are trying to make efforts to ensure that all these monuments are preserved. Because my heart also bleeds when I walk through the territory of the necropolis and see the crumbling monuments. I wish we weren't the only ones to see them. I would like them to be seen in two or three centuries. Therefore, we need to work on conservation. We are doing this kind of work. The only thing is that there are very a large number of, and a special program is needed, most likely, since this is a very expensive business - namely restoration, an entire State program is needed that would ensure the safety of these monuments.

T. Larsen

Can individual citizens privately help in the restoration of the necropolis?

Bishop Paramon (Dove)

Of course of course.

T. Larsen

Let's talk about this...

A. Pichugin

Yes, literally in a minute. Here, let me remind you, our guest in the “Bright Evening” program is Bishop Paramon of Bronnitsky, abbot of the Moscow Donskoy Monastery. Alexey Pichugin...

T. Larsen

Tutta Larsen.

You are listening to the program “Bright Evening”. Our guest is the abbot of the Don Stavropegial Monastery, Bishop Paramon of Bronnitsky. We are talking about the Donskoy Monastery, that soon, literally on September 1, the great patronal feast day of the Donskaya Mother of God icon is coming, and that the monastery, as a monument of architectural heritage and one of the pillars of the spiritual life not only of Russia, but of all Orthodox the world, of course, needs our support and help.

So, forgive me for this comparison, but for example, I really like the program that exists at the Moscow Zoo, which also cannot always support its pets on its own - there are not enough government grants. And there is such an opportunity for everyone who wants to take patronage over some animals. And there the whole company or individual people with money take it upon themselves, so they hang up a sign: “This giraffe is being helped by such and such a company.” And that's it, and the money comes in. Apparently, there are some state mechanisms through which a person is a private person, so he came... I don’t know, he’s a fan of Denikin, or he just really liked it, the miraculous icon helped him... he was helped by Nicholas the Wonderworker, in front of whose icon he prayed . So he would like to personally participate. Are there similar mechanisms for how a person can take patronage over something in a monastery?

Bishop Paramon (Dove)

Certainly. If people turn to us with such requests, we only welcome such requests in every possible way and create all the conditions so that a person can realize such a desire. good intentions. And we, in principle, still have some people who, one might say, are relatives of those who were buried. They come, contact us, and we, accordingly, also help them - as well as in preparing the relevant documentation, since this is still an architectural monument and here, without the permission of the Moscow City Heritage, simply starting work can only cause harm. That is, we must comply, firstly, with our legislation, and we must adhere to restoration technology so as not to harm monuments. Therefore, if people and patrons of the arts have such a desire, then, accordingly, we help to fully realize all this so that it is, firstly, done competently and of very high quality. If you go, look at the territory of the necropolis, such a small chapel has been restored there. She was previously in a very poor condition. Literally when I arrived at the monastery, there was such a fairly well-rooted and rather thin birch tree growing out of the vault. We have restored this chapel. Just such a person appeared, a philanthropist appeared who donated funds, and with his funds we completely restored the chapel. It now has a completely different look - it is ennobled, equipped, preserved for the future. Therefore, if such people appear, we help them in every possible way.

A. Pichugin

I just want to testify that a lot has already been done. A very important thing has been done. You probably also remember that a few years ago it was impossible to get into the territory of the Donskoy Monastery necropolis. There, on the sides of the entrance to the cathedral, there were simply barriers and it was written that entry to the necropolis was only once a week, strictly for a few hours, and that’s all. Now you can go there at any time while the monastery is open.

Bishop Paramon (Dove)

Yes it is. We do not close the necropolis from people. The only thing is that, of course, there are people who are trying to, let’s say, make dishonest money from this.

A. Pichugin

Are they selling tickets?

T. Larsen

Do they offer excursions?

Bishop Paramon (Dove)

Yes, they conduct excursions for money, organize them on the territory of the monastery, lead... Such cases also exist. Therefore, it happens, let’s say, for ordinary people who are deceived - they do not understand what happens when we have to, well, let’s say, take the guide out of the monastery.

T. Larsen

Listen, then it would be nice if the monastery had its own, so to speak, excursion service, right?

Bishop Paramon (Dove)

We have a pilgrimage service that deals with these issues. And when moments like this happen, we simply explain to people that it’s not because we want something. But if you pay for excursions, at least some part of the proceeds should go towards preserving the same necropolis.

A. Pichugin

Otherwise, I knew people who sold tickets to the mausoleum.

Bishop Paramon (Dove)

Well, we have it, yes. We are an enterprising people, so there are such moments. Therefore, we are trying, let’s say, on our part to make every effort to preserve the monuments.

A. Pichugin

There is another interesting thing in your monastery that few people know about - in my opinion, only people who are really interested in the history of Moscow know, but it is important. Near one of the walls of the monastery, fragments of different…

T. Larsen

Bas-reliefs...

A. Pichugin

Yes, bas-reliefs from the Cathedral of Christ the Savior, from the Church of the Assumption on Pokrovka, from the Danilov Monastery, and from somewhere else. These are the remains of churches that were destroyed in the 30s, but thanks to restorers, thanks to Pyotr Dmitrievich Baranovsky, they were taken to the Donskoy Monastery when there was a piece of a branch of the Shchusev Museum of Architecture, and they are exhibited there. But now this is also hidden from the eyes of visitors and pilgrims.

Bishop Paramon (Dove)

Well, not everything is hidden.

A. Pichugin

Well, there's a small piece there.

Bishop Paramon (Dove)

Not everything is hidden. We have bas-reliefs from the Cathedral of Christ the Savior located on the eastern wall of the Donskoy Monastery. And if you are walking around the necropolis, then you can freely approach them. That is, they are not closed to everyone who wants to see them. As for the platbands and decoration of destroyed Moscow churches - yes, at the moment this territory is closed. But it is closed for security reasons - safety for the visitors of the Donskoy Monastery themselves, since work is underway there to replace the engineering infrastructure, and, accordingly, everything there has been dug up. It's not safe to go there without people getting hurt.

T. Larsen

So this is a temporary closure?

Bishop Paramon (Dove)

It's temporary, yes.

A. Pichugin

That is, there is hope that this will happen (nrzb.)?

Bishop Paramon (Dove)

It was available. The only thing was that it was available for tours. That is, this is not for all visitors to the Donskoy Monastery, but only for those who came to the territory of the Donskoy Monastery on a sightseeing tour. Moreover, so you understand, our monastery is active. Accordingly, there is a space that is accessible to everyone, and there is a space that is for the brothers of the Donskoy Monastery. Therefore, if we take the so-called abbot’s garden, we come - we have there left-hand side, there is a rector’s garden, a temple of Alexander Nevsky and St. Tikhon, then this territory is with limited access. Although, if a person really wants to, he can calmly go to the pilgrimage center and ask, and we do not deny people access.

T. Larsen

Let's also remind our listeners what shrines are located in the monastery, in addition to the list of the Don Icon of the Mother of God, which, as far as I understand, is also quite ancient and revered.

Bishop Paramon (Dove)

A list of the Donskaya Icon of the Mother of God of the 16th century, which was probably visited by even more people than even the original itself, which was previously in the royal house church. This is a list of the 16th century, it can be said to be the same age as the Donskoy Monastery. Now it is located in the iconostasis of the Great Don Cathedral.

We also have one of the shrines revered by the Russian Orthodox Church abroad - these are the relics of St. Tikhon, Patriarch of All Russia. They are also located in the Great Donskoy Cathedral, and for us this is also such a shrine, which we treat very carefully and in front of which fraternal prayers are held daily. Revered, to whom many Muscovites come with various requests and who is especially revered in the monastery.

T. Larsen

Well, I know that in the monastery there is also a very revered icon of the Feodorovskaya Mother of God, which survived the fire of the Small Cathedral. At least Father Kosma told me about it. And we, pregnant women, all went to her to pray. This one, in a silver setting.

Bishop Paramon (Dove)

Well, Father Kosma is also an ancient monk...

T. Larsen

- (Laughs.)

Bishop Paramon (Dove)

Therefore, he may even know more than I do.

T. Larsen

It seems to me that it is also worth noting the absolutely incredible beauty of the iconostasis of the Great Cathedral, and the painting in general.

Bishop Paramon (Dove)

And painting. Well, we can say that the Donskoy Monastery suffered the least from the Soviet period - both in terms of architecture and in terms of preserving the paintings of the iconostasis of the Great Donskoy Cathedral due to the fact that as soon as the monastery was closed, they immediately established an anti-religious museum on the territory of the Donskoy Monastery . Perhaps this was even done deliberately, in order to save monuments from destruction and vandalism. Moreover, after it was reorganized in the 30s and another branch was organized - the Shchusev Museum of Architecture, God himself ordered that all the architecture be preserved.

T. Larsen

Protected.

Bishop Paramon (Dove)

Yes. Therefore, the entire ensemble of the Donskoy Monastery has been preserved from those times as it was before the revolution. And we can now, in principle, observe it in its original form, with rare exceptions. The imprint of the Soviet era remains - these are several buildings and structures that have been preserved from Soviet times.

T. Larsen

But it turns out that the Donskoy Monastery is such a pearl of Moscow cultural heritage, historical and spiritual. And, in theory, the path there should simply not be overgrown by the people.

A. Pichugin

There are so many interesting Moscow topics intersecting there!

T. Larsen

Yes. But I have a feeling that not all guests of the capital and even Muscovites themselves know what an amazing and beautiful place exists right under their noses in the city.

Bishop Paramon (Dove)

There were certain moments when... It also seems to me that in the 90s and 2000s the monastery was undeservedly...

T. Larsen

- ...underestimated.

Bishop Paramon (Dove)

- ... relegated to the background, compared to other monasteries. But I hope that this time has passed, and now people are learning about the Donskoy Monastery, and more people have begun to come to services, we notice this. And thanks to the fact that we made the same necropolis publicly available, people interested in the history of the city of Moscow and the history of those people who are buried on the territory of the Don Necropolis began to come and freely have access to those monuments that they would be interested in seeing.

A. Pichugin

I remember two of these important points from the life of the Donskoy Monastery - already from its practically modern history. This is, in fact, last place the ministry of Patriarch Tikhon and this is the place where two people with surprisingly different destinies lived. But, nevertheless, within the same walls at the end of his life... This is Father Daniil, an archimandrite who found another... He was a monk of the Danilovsky Monastery before the closure, then he had a long career Soviet life outside the monastery, and he finally took monastic vows (he was a novice in Danilov) at the Donskoy Monastery and lived until the end of 2009-2010. And Father Alexander Kiselev, also a man who began his ministry in the 20s, emigrated from Russia, lived his whole life in Germany and the United States... Well, here, I don’t know, maybe someone will not appreciate this fact his biography - he was Vlasov’s confessor in Germany. And then, until the early 90s, he served in the USA. And he also lived the last 12 years of his life in the Donskoy Monastery, where he was buried. Here they lived at the same time - two people with completely different destinies.

Bishop Paramon (Dove)

This is true. And they not only lived, but also rested in the same necropolis...

A. Pichugin

That very necropolis of the Donskoy Monastery.

Bishop Paramon (Dove)

That very necropolis of the Donskoy Monastery, yes. We know that Father Alexander Kiselev was the priest from whom he was sexton...

A. Pichugin

- ... Patriarch Alexy is deceased.

Bishop Paramon (Dove)

- ...yes, Patriarch Alexy II was still a young boy. That's why when…

A. Pichugin

And they did not survive each other for long.

Bishop Paramon (Dove)

Not for long, yes. Therefore, when Patriarch Alexy was elected to patriarchal throne, then, communicating with Father Alexander, he invited him to Russia. And he, being the protopresbyter of the Russian Church Abroad Even at that time (that is, it can be considered in the 90s), he moved here, and the patriarch assigned him the Donskoy Monastery as a place for his life, where he continued his educational activities and converted and enlightened a lot of people. I mean the educational activities that he conducted there while abroad. And since then, let’s say, in the Russian Church Abroad he was revered, one might say, as a traitor. But he, one might say, was one of those individuals who served the cause of the unification of the Russian Orthodox Church and the Russian Church Abroad. That’s why he is so, very interesting... This man has a very interesting fate.

A. Pichugin

He left wonderful memoirs. Everyone can also be addressed to them. Where his life during the Second World War is very interestingly described.

T. Larsen

I wanted to return to the monastery itself. After all, this is a bit of a paradoxical situation - a monastery in the city, right? For example, since I sometimes communicate with the inhabitants of the Donskoy Monastery, I am amazed how it is possible to be a monk in the center of Moscow, when life is in full swing around you, when Gorky Park and Neskuchny Garden are across the street from you. And, in general, when your whole life, in theory... You have left the world and have to seclude yourself and lead some kind of ascetic lifestyle, and you are constantly visited by crowds of pilgrims, a bunch of people, parishioners who don’t... Life is boiling, and it seems to me that being a monk in the city like this and generally having a monastery in the city is much more difficult than if it were somewhere in the outback, on the outskirts, in some forests.

Bishop Paramon (Dove)

Well, city monasteries have their own specificity - they have such a semi-parochial charter. That is, not completely monastic, but semi-parochial. What is this connected with? With exactly what you said - that people come who want to ask some questions, want to confess and receive communion. Accordingly, if we take monasteries, then monasteries, for the most part remote from city life, live a little differently... Let's just say that the organization of the inner life of the monastery is a little different, it is different. But this, let’s say, is the specificity of city monasteries. Just when you said that this is how they live - how birds live. I always look out the window at the starlings - well, they don’t seem to be in the forest, they also live in the city. But it’s okay, they settle in and live with great pleasure in our birdhouses and help us in…

T. Larsen

Bishop Paramon (Dove)

- ...yes, in the garden, being a kind of orderlies. That’s why it’s the same with monks - they seem to be supposed to live somewhere on the outskirts, in solitude, but here it turns out that in the city they carry out their mission. Every person who comes to the monastery understands that this is a city monastery and it has its own specifics.

T. Larsen

You are listening to the program “Bright Evening”. With us is the abbot of the Don Stavropegial Monastery, Bishop Paramon of Bronnitsky.

It turns out that the monks in the city have a slightly special life, and the monastery itself lives a special life, since it is not only a place of some kind of spiritual unification of people, but also a historical value, and, accordingly, it should meet people with this side of it. It turns out that, probably - well, if we are being completely crude - the brand “Donskoy Monastery”, so that as many people as possible become familiar with it and they begin to visit the monastery not only for prayer, but also being interested in history, perhaps simply admiring the architecture, need to use some modern instruments public relations and development. Does the monastery have accounts on social networks, its own pages?

Bishop Paramon (Dove)

Eat. It's all there. There is a website, there is a page on Facebook, there is also VKontakte. Both the brethren and the monastery assistants try to ensure that there is always up-to-date information there - information, let’s say, on the topic of the day, when we respond to the requests that people have in modern society.

T. Larsen

To what extent is the monastery generally ready to let people in - perhaps even those who are not exactly close to Orthodoxy and who are not churchgoers? For example, in Sergiev Posad, in our Lavra, I am always embarrassed by such a moment when, if you come to pray and not to gaze, then it is very difficult for you to abstract yourself from the crowd of tourists and all sorts of excursionists, sometimes not even quite adequate people, who, in general, Well, they don’t behave very correctly within the walls of a monastery. But, nevertheless, the monastery is crowded with people and, perhaps, some of them will come here one day and pray.

Bishop Paramon (Dove)

For the most part, we probably still rely on pilgrims - on those people who come to pray. And as for even the laurel, you can pray there too, but you just have to get up early. Because the excursions begin...

T. Larsen

- ...since noon?

Bishop Paramon (Dove)

- ...yes, about 9-10 o'clock. And if you come to the liturgy at the same Trinity Cathedral, then you can calmly stand and pray. And nowhere... All tourists visiting the monastery then do not interfere.

Here in the Donskoy monastery, in principle, all the conditions have been created so that a person can calmly come to calm atmosphere pray. Thank God, we don’t have such crowds, as you said...

T. Larsen

But tourists are...

A. Pichugin

At services - yes!

Bishop Paramon (Dove)

A. Pichugin

In the Donskoy Monastery.

Bishop Paramon (Dove)

People coming and going?

A. Pichugin

No, just in the service. I remember that I was once unable to enter the Great Cathedral during the reading of the Penitential Canon in the first week of Lent.

Bishop Paramon (Dove)

This is normal. This is not an indicator that tourists have come. This is an indicator that those people came who want to pray at the Donskoy Monastery.

A. Pichugin

In the (nrzb.) cathedral, yes...

T. Larsen

I apologize... But tourists mean money. Tourists are means. And I think that...

Bishop Paramon (Dove)

We don't kick anyone out. We accept everyone. And as for how open we are - just enough so that it doesn’t interfere...

T. Larsen

-...prayer.

Bishop Paramon (Dove)

- ...the main life and purpose of the monastery. This is, of course, prayer. And this is solitude, so that the brethren have the opportunity to be alone. We are happy and ready to serve people, but just enough so that it does not interfere with the monastic lifestyle.

T. Larsen

As far as I understand... We have talked here many times about the pilgrimage service of the monastery, but am I correct, comparing all the facts, now I will say that the monastery also now has an educational center that helps people who want to somehow get acquainted with the Catechism, the Law of God , should adults come and get this kind of education?

Bishop Paramon (Dove)

Well, at our monastery we have youth club, there is also a Sunday school. We also have a gold-embroidery workshop, where they also teach those who want to learn gold embroidery. We also have a restoration workshop. That is, we have a fairly wide, let’s say, range of such...

T. Larsen

Sunday school - for both children and adults?

Bishop Paramon (Dove)

We also try to give lectures for children, and we also try to give lectures for adults. Because who, say, brings children? Parents. In the meantime, they are waiting for their children, that is, there is an opportunity for them too, let’s say, to get to know Orthodoxy better, so that the family develops harmoniously. So that not only the children are given the best, but also the parents, who were deprived of this in childhood, could compensate for themselves, thanks to these lectures, by communicating with clergy, communicating with interesting lecturers, for lost time and lost knowledge that was (nrzb.) ...

T. Larsen

I know I'm quite active in Lately Is there also a social service at the Donskoy Monastery?

Bishop Paramon (Dove)

Well, lately, yes. Last few months social work Thanks to the assistant for social activities of the Donskoy Monastery, she became very active. A new person came, and she became quite seriously active. And we try, to the best of our ability, to help all people who find themselves in some difficult situations. life situations. And we have plenty of that.

T. Larsen

I think that now, again, our listeners are wondering how we can participate in the work of the social center of the Donskoy Monastery. Do we have boxes for collecting clothes?

Bishop Paramon (Dove)

We also have boxes for collecting clothes, and we also have the opportunity to donate. Let’s say, if we transfer funds to the account of the Donskoy Monastery with the note “For social service,” then these funds are used precisely to purchase the necessary equipment or products, or some household items that are necessary for people who turn to us for help. That is, all this information, in principle, can be viewed on our information resources on the Internet. This is on the website of the Donskoy Monastery, and on the VKontakte page, and on Facebook too. There is complete, comprehensive information on how you can help. There are contact numbers there, who you can contact, with whom you can discuss the issue of help. Therefore, I think that everyone can get specific information for themselves from these resources.

T. Larsen

I wanted to return to September 1, the day of the celebration of the Don Icon of the Mother of God - again, in order to tell our listeners about what events will take place on this day. And, in fact, how much time does the original icon itself spend in the monastery and how can one approach it?

Bishop Paramon (Dove)

The icon of the Mother of God will be brought to the Donskoy Monastery on August 31, somewhere between one and two in the afternoon, during this period. And she will be there until the 4th, until 15:00. That is, the farewell to the icon of the Mother of God is scheduled for 15:00. After bringing the icon to the walls of the monastery, Vespers will be performed with the Akathist to the Mother of God. At 18:00 on August 31st the evening all-night vigil, and on the day of the holiday itself there will be three Divine Liturgies. This is a night liturgy... That is, we traditionally do not close the monastery from August 31 to September 1. That is, there will be practically 24/7 access. This is during the first day.

And so, in the following days the monastery will open from 7 am, and it will close only after the last visitor has dried up. That is, we expect that it will be somewhere before 10 pm, definitely, the monastery will be open and there will be free access to the icon.

T. Larsen

Bishop Paramon (Dove)

Nearby, yes. Well, on September 1st we will have a late liturgy - at 9:30, and then, as part of the celebration of the patronal feast, traditionally, as I said, for several years in a row we have been holding a concert nearby, as you said, in the park, dedicated to the patronal feast. And there will be very interesting performers...

T. Larsen

Yes, let me voice it.

A. Pichugin

Yes, please voice it.

T. Larsen

There is a good line-up this year, that is, the list of concert participants, from my point of view, is impressive. And, most likely, I will host this concert, because, traditionally...

A. Pichugin

I wanted to say, but I didn’t know whether you would be there this year or not.

T. Larsen

- ...that's what happens.

This year the headliners of the concert, by the way, will be the group “2517”. In addition, the group of Sergei Kalugin will perform, and the outstanding modern Russian guitarist Ivan Smirnov and his sons will perform. And I would like to say that the concert is free. Entrance is absolutely open to everyone - until seven o'clock in the evening, please, welcome, come to our holiday.

Bishop Paramon (Dove)

This is true. On September 11, on the feast of the Beheading of John the Baptist, we will have a special event, a celebration dedicated to the 425th anniversary of the founding of the first church on the territory of the Donskoy Monastery - the Small Cathedral.

T. Larsen

Which one is being restored now?

Bishop Paramon (Dove)

Which is currently under restoration. In fact, the restoration work has been completed...

T. Larsen

Bishop Paramon (Dove)

And there has already been a State Commission for the acceptance of restoration work, state acts on the acceptance of these works have already been signed, and we are preparing it for the great consecration. On this day, the monastery will be dedicated by His Holiness Patriarch Kirill of Moscow and All Rus', the holy archimandrite of our monastery. He will consecrate the Small Cathedral. The Liturgy will be celebrated at 9:30 am. Therefore, we invite everyone who wants to extend the celebration in honor of the Don Icon of the Mother of God to these anniversary celebrations - to the liturgy at the Don Monastery. A special, let’s say, event for both the monastery and the city.

A. Pichugin

Well, let's finish our program. Thank you very much, Vladyka, for coming to us and telling us.

T. Larsen

And yet, I understand that we are talking about holidays, and for you, of course, all this is harsh everyday life, and, in general, everyday life monastery, such a gigantic colossus, which is at the same time the place of residence of the brethren, and the spiritual center, and historical, and architectural, and, in the end, just an economic object that needs to be maintained and, I don’t know, light water, gas and all that... Strength to you, of course, with all this. And as before, I encourage our listeners to come to the monastery, help if you can and are ready to help with something, and support it. Because this is truly one of most beautiful places Moscow, one of the most wonderful places in Moscow - both in terms of architecture, history, and shrines that are located in the monastery. Let us remind once again everyone who can and wants to support the monastery how this can be done.

Bishop Paramon (Dove)

Well, if possible, I would like to thank those people who are already taking an active part in the revival of the monastery. Because, indeed, without the help of those benefactors, those people who responded and saw the state of our monastery, the state of our shrine and the pearl of the city of Moscow... They helped a lot. Because without the people, without the people, even what we did would have been impossible. These shrines are national - they do not belong to anyone, they belong to people and they are dedicated to God. Therefore, everyone who helps contributes, he creates not only the present - he looks into the future. Therefore, we will preserve our shrines at the present time, so that in the future no one will ever forget about them and they will not be desecrated or destroyed by anyone.

T. Larsen

Save me, God! And happy Feast of the Dormition of the Mother of God to everyone once again!

Bishop Paramon (Dove)

Save me, God! Heartfelt thanks! Goodbye!

T. Larsen

Our guest was the abbot of the Don Stavropegial Monastery, Bishop Paramon of Bronnitsky. Have a bright evening everyone!

A. Pichugin

Congratulations, goodbye!

Bishop Paramon, photo - www.donskoi.org

Hegumen Paramon (Golubka), in the world Fedor Mikhailovich Golubka, was born on June 26, 1977 in the village of Uglya, Tyachiv district, Transcarpathian region of Ukraine, in the family of an employee.

• 1984-1994 - studied at Uglyansk secondary school
• 1994 - entered the Moscow Theological Seminary.
• On December 5, 1996, the rector of the Moscow Theological Academy and Seminary, Bishop Eugene of Vereisky, was consecrated as a reader.
• In 1997, according to the submitted petition, he was accepted into the brethren of the Trinity-Sergius Lavra as a novice. In the same year, after graduating from the Moscow Theological Seminary, he enrolled in the first year of the Moscow Theological Academy, which he graduated in 2001.
• On March 30, 1998, with the blessing of the Patriarch of Moscow and All Rus' Alexy II, Archimandrite Theognostus, abbot of the Trinity-Sergius Lavra, was tonsured a monk with the name Paramon, in honor of the holy martyr Paramon of Bithynia. Name day: December 12 (martyr Paramon of Bithynia).
• On July 23, 1998, Bishop Alexy of Orekhovo-Zuevsky, in the Church of the Laying of the Robe in Moscow, ordained him to the rank of hierodeacon.
• On October 14, 2000, Patriarch Alexy II of Moscow and All Rus' ordained him to the rank of hieromonk.
• In December 2001, with the blessing His Holiness Patriarch Alexy II of Moscow and All Rus', was sent on a business trip to the Yuzhno-Sakhalin and Kuril diocese, where from December 31, 2001 to June 1, 2010 he served as the vicar of the Resurrection Cathedral in Yuzhno-Sakhalinsk.
• In 2003, with the blessing of Patriarch Alexy II of Moscow and All Rus', on the 10th anniversary of the Yuzhno-Sakhalin and Kuril diocese, Bishop Daniel of Yuzhno-Sakhalin and Kuril elevated him to the rank of abbot.
• In 2004, on the proposal of Bishop Daniel of Yuzhno-Sakhalin and Kuril, His Holiness Patriarch Alexy II of Moscow and All Rus' was awarded the right to wear a club and a cross with decoration.
• In January 2009, he participated in the work of the Local Council
• From June 1, 2010 to April 12, 2012, he served in obedience in the Trinity-Sergius Lavra (choir, canonarch).
• By the decision of the Holy Synod of the Russian Orthodox Church dated March 22, 2011, he was included in the commission under the Patriarch of Moscow and All Rus' on issues of bringing shrines.
• By decree of the Patriarch of Moscow and All Rus' Kirill dated April 12, 2011, he was appointed full-time clergyman of the parish of the Church of the Nativity of the Blessed Virgin Mary in Kapotnya, Moscow.
• According to the resolution of His Holiness Patriarch Kirill of Moscow and All Rus', imposed on the petition of His Eminence Sergius, Bishop of Solnechnogorsk, head of the Administrative Secretariat of the Moscow Patriarchate dated November 10, 2011. ref. No. 01-0105/1972 regarding the formation of the Commission for the Coordination of Exhibition Activities, appointed its chairman.
• On February 24, 2012, by decree of the Patriarch of Moscow and All Rus' Kirill, he was appointed full-time priest of the Church of the Holy Apostles Peter and Paul in Lefortovo.
• June 26, 2012 - appointed abbot of the Moscow Donskoy Monastery.
• On October 22, 2015, by decision of the Holy Synod, he was elected bishop, vicar of the Moscow diocese with the title “Bronnitsky”.
• On October 27, 2015, in the Church of St. Alexander Nevsky of the Donskoy Monastery of Moscow, Metropolitan of St. Petersburg and Ladoga Barsanuphius (Sudakov) was elevated to the rank of archimandrite
• On November 3, 2015, by order of Patriarch Kirill, he was appointed manager of the Northern and Northwestern Vicariates of Moscow
• On November 5, 2015, the naming of Bishop of Bronnitsky took place
• December 2, 2015 - in the Cathedral of Christ the Savior, Archimandrite Paramon was consecrated as Bishop of Bronnitsky

Vicar of the Patriarch about his choice, about the pioneer tie and about the writer Leskov Born future bishop in an Orthodox family, he was baptized in infancy with the name Theodore. When his elder brother Stepan took monastic vows, he decided to leave school and also join a monastery, but his parents kept him from doing so. “Youth is always hot,” the Bishop recalls with a smile. After graduating from school, he went to Sergiev Posad, entered the Moscow Theological Seminary, and then the academy. At 20 years old - a monk, at 25 years old - hegumen. He served on Sakhalin, and from 2012 to this day - the abbot of the Donskoy Monastery.

Why is it light in the temple?

I am the eighth child: I have two sisters and seven brothers. Since school, I have been a sexton in our rural Church of the Nativity of the Blessed Virgin Mary. On Saturday and Sunday we all big family went to worship services.

Did you have any problems because of your faith?

In 3rd grade, I, along with other children, was forcibly accepted as a pioneer. Whether you like it or not, a tie around your neck. This outraged me, and after the ceremony I took off my tie in front of everyone and wiped my shoes with it. He got off easy: the school director ordered him not to do this again, otherwise he would be registered with the police.

Were there any Orthodox Christians at school?

This was not advertised. The teachers and the director pretended that they were atheists. But in fact... As a child, I asked my dad: “Why are the lights on in the church at night?” He answered: “It’s the communists who take communion.” The villagers knew that people secretly came to the local priest. During the day they preach communism, and at night they go to confession. And when the attitude towards the Church changed, many teachers openly went to church. Several years ago I was in my native village and met a teacher at the liturgy primary classes. She taught us the alphabet. It was a joyful meeting.

Monastic prosperity

Why did you decide to become a monk? Did your brother influence you?

My brother is nine years older than me, his example meant a lot, but a person makes a decision about monasticism himself. I was very inspired that the Church was given freedom, that monasteries began to be revived.

How did your parents react to this?

They, of course, wanted me to have a family and hoped that I would change my mind. When I came home from seminary for the holidays, they started talking about marriage. They even tried to introduce me to a girl from a good family: they say, take a closer look, court me. But I said: “If you insist too much, I won’t come home anymore.” And they answered: “Okay, whichever path you choose, we will accept it.”

For many people, monasticism is a mystery. At the age of 20, a person renounces the joys associated with family, children, pleasures, prosperity...

We have prosperity! Why do you think monks don't prosper? A person can direct all his strength to serving God, people, and the Church. To be a monk means to rejoice. As for family, this is a person’s internal choice. It all depends on your mental inclination. The main thing is not to make mistakes.

Lessons from Elder Kirill

During the years of your studies, the elder Archimandrite Kirill (Pavlov) served in the monastery...

Yes, he was the confessor of the monastic brethren, they went to him for confession. I was lucky enough to live on the same floor with him. You should have seen: at six in the morning he took part in a fraternal prayer service, then went to his cell and received people there until midnight. And the next morning again at the prayer service. Although he was already 80 years old. He always smiled and knew how to put everyone in the right mood. He gave everyone special attention. When I was young, he gave me chocolates.

Did you ask him for advice? Did he give instructions?

He always answered questions with a quote from Holy Scripture. No orders. He smiled and quoted the Bible. Often it was a quote that you read many times. And suddenly its meaning was revealed in a new way. As a result, I received a comprehensive answer to my question.

What surprised Sakhalin residents

You served in Sakhalin for eight years. What do you remember?

At first I was puzzled: in the temple I met believers, people came up for a blessing, but behind the fence, on the street, these same people walked around me, as if they were afraid of something. Then they explained to me: since Soviet times there have been very few priests here, and those who served walked around the city in lay clothes. And I am always in vestments, in a cassock. But then they began to get used to it. I go into the store - they recognize me and say hello. The attitude has changed.

Were there many believers?

No, because on Sakhalin for a long time there was no Church at all: until the end of the 1980s, not a single Orthodox church. But under Andropov, a Baptist community managed to register there. And in the 1990s, missionaries rushed there from South Korea. We built many houses of worship and actively involved the population. They invested a lot of money in this.

Have you had any problems with sectarians?

No, we just started building new temples.

Classic never gets old

Today you have a heavy workload: Donskoy Monastery, Northern and Northwestern Vicariates... Are you on time?

I'm trying.

What is leisure for you?

An opportunity to sleep a little longer.

What about reading, classics?

Trying. I love Leskov. You read it, and it feels like it was written about today.

Interviewed by Mikhail USTYUGOV

5 facts from the life of Lord Paramon

Born on June 26, 1977 in the village of Uglya, Tyachiv district, Transcarpathian region, into a family of employees.

In the 3rd grade he was forcibly accepted into the pioneers, but the tie

Didn't wear it.

He was tonsured a monk with the name Paramon in honor of the holy martyr Paramon of Bithynia.

His confessor at the Lavra was the famous elder Archimandrite Kirill (Pavlov).

The elder brother of the bishop - Archimandrite Simeon (Golubka) - serves as the vicar of a monastery in the Transcarpathian region of Ukraine.

Discussion continues, developed by the Inter-Council Presence. The rector of the Vatopedi Monastery on Mount Athos is Archimandrite Ephraim, which is more correct when the abbot is chosen by the brethren, and not appointed from above. In an interview with Pravmir, the abbot of the Donskoy Monastery, Abbot Paramon (Golubka), expressed his opinion about the project.

– Father Paramon, do you agree with the proposal of the authors of the project or do you think that it is more correct when the abbot is chosen by the brethren

In answer to your question, I consider it necessary, first of all, to note that in the Church content always prevails over form. This circumstance takes on special significance in the context of the discussion of the draft document “Regulations on monasteries and monastics.”

The history of monasticism in the Byzantine Empire clearly demonstrates that the election of an abbot from among the brethren was a traditional form of succession of spiritual power in the monastery. However, before applying this paradigm to modern monasteries, it is necessary to recall a number of circumstances related both to the various vicissitudes that took place in the history of the Russian Church of the 20th century, and to the way of life of Russian monasticism at the present time. Simply put, it seems to me that today, after the persecution the Church has experienced, we cannot rush to return to the ancient practice of electing an abbot by the brethren.

A return to this practice is possible, but for this the monastics themselves must mature. Let us remember what criteria the ancient monks were guided by when choosing an abbot over the brethren? They were by no means choosing someone who would encourage the shortcomings of the brethren, thereby turning the monastery into a Cossack freemen.

A monastery is a religious school with a very clearly defined statutory life: everyday life, cell rule, joint worship and obedience. The one who was most successful in monastic life was elected abbot; the one who with his life could set an example of following the communal rules was elected, thereby not giving others a reason to weaken their saving feat.

In our time, monasticism in Russia is only on the path of its revival. People come to monasteries, most of whom know little about monastic life. It seems to me that in such conditions it is very premature to proceed to the election of an abbot by the brethren. It is necessary that the brethren in monasteries become spiritually stronger, mature enough to choose not the most “convenient”, but the most worthy.

Today, the discussion of the Regulations in many commentaries comes down to proposals for various variations of the relationship between the administrative power of the abbot and the diocesan bishop in a particular monastery. At the same time, the question of the spiritual authority of the head of the monastic community falls out of sight of the participants in the discussion, although if this issue is resolved positively, it seems to me that the problem of administrative prerogatives will fade into the background.

However, even today diocesan bishops, when appointing a new abbot or vicar to the monastery, listen to the opinion of the monks and are interested in inner life monastery. Thus, the random selection of one candidate or another is excluded.

During the pilgrimage to Athos, I was lucky enough to communicate with Archimandrite Ephraim, who made a very deep impression on me. Undoubtedly, his advice is of particular value to us, but it must be taken into account that Athos did not survive the upheavals that befell Russia at the beginning of the 20th century. I repeat: the election of the abbot of the monastery by the brethren - perfect option, but its implementation often depends not only on the internal environment of the monastery, but, no matter how strange it may seem, also on the conditions of the socio-political life of the state.

Archimandrite Ephraim not only himself combines the duties of abbot and confessor, but writes that this is how it should be, and the practice that has developed in Russia of dividing these responsibilities is possible only in exceptional circumstances.

Father Ephraim is a man with real spiritual authority. The election of an abbot by the brethren presupposes the presence of such authority. It is quite natural that the abbot becomes at the same time the confessor of the monastery. In Russia now there is a slightly different practice - an abbot is appointed. It is impossible to appoint a confessor - this would be a violation of the principle of spiritual freedom, which could lead to various disorders.

Of course, even today the abbot of a monastery can simultaneously be the confessor of the brethren, but only if the brethren themselves recognize him as having sufficient experience and authority.

Officially, the confessor is also appointed by the clergy (in our Donskoy Monastery - by the Holy Patriarch), but this issue is first decided at the spiritual council of the monastery, which includes not only monks holding administrative positions, but also those who enjoy the greatest spiritual authority among the brethren.

It is the spiritual council of the monastery that proposes the candidacy of a confessor for the monastery, petitioning for the approval of this brother as a spiritual father and mentor.

On the other hand, the division of the functions of the confessor and abbot of the monastery, observed in modern monasteries of the Russian Church, has its own positive sides. So, for example, the confessor of a monastery is not burdened with administrative obedience, thanks to which he has more free time for the spiritual care of the brethren.

The greatest objection from Father Ephraim was caused by the point about the inadmissibility of serving as monks in nunneries. Do you agree with him that only a monk can spiritually instruct monastics, and that women's communities were successful when they were under the spiritual guidance of experienced elder hieromonks?

If you carefully read Father Ephraim’s commentary, it is easy to notice that the main concept with which Father Archimandrite operates is “experience.” It is the presence of spiritual experience that allows a priest to become a true spiritual mentor for each resident of the monastery.

The Shamordinsky monastery, for example, cared for, the Diveyevo -. Why? I think the question was not what the marital status of these ascetics of piety was, but what kind of experience they had in dealing with passions.

In the nineties, we often sent young hieromonks to serve in convents. A paradoxical situation arose: a person himself takes the first steps on the monastic path, has practically no experience, and he is sent to a nunnery to edify others about the difficulties of spiritual achievement.

To avoid such confusion in the future is the purpose for which the rule on the inadmissibility of monks serving in nunneries is prescribed. In the same paragraph there is a significant addition: “Exceptions can be made only for pastors who have rich spiritual experience and are in advanced years.” Thus, our hierarchy indicates that an experienced elder monk can minister to a nunnery.

But there are probably fewer such elders than convents. So, in most of them the confessors will be archpriests?

Yes, and I don’t see any tragedy in this. How does the Christian life of a monk differ from the Christian life of a married person? Everyone is overcome by the same passions.

I agree with Father Ephraim that it is very good if the female monastic community is cared for by an experienced elder monk. But I would not categorically assert that a person without monastic experience cannot edify monastics. It all depends on inner world person. You can live in a monastery as in the world, and in the world as in a monastery. The kind of life a priest leads determines whether the convent he cares for will succeed in spiritual life.

The current tradition of sharply opposing monastics to the so-called white clergy seems to me to be incorrect and has nothing to do with the spirit of Christianity. Often, in the course of such reasoning, it turns out that in the minds of individual parishioners, the spiritual experience of the white clergy turns out to be deficient in comparison with the experience of monastics. However, to debunk this myth, you don’t have to go far - let’s remember other wonderful shepherds of the Church of Christ.

We are all Christians, members of one Church, and we partake of the same Chalice. From my point of view, such a contrast is false, far-fetched, and most importantly, a contrast that misleads Christians. We are all called to salvation: everyone must choose the place of their salvation - a monastery or the world - in accordance with their inner structure.

The draft states that experienced monks, with the blessing of the abbot, can become mentors for lay people visiting the monastery. Does this mean that other monks will not confess at all?

A person, coming to a monastery, remains in obedience to the abbot or dean of the monastery. It is the monastic hierarchy that determines who can accept confession and who cannot. At the Trinity-Sergius Lavra, the newly ordained hieromonk never performed the sacrament of confession.

IN pre-revolutionary Russia this rule extended not only to monastics; confession was performed only by experienced clergy. In Russia today there are not enough priests, so there is no way to return to this practice overnight. But in monasteries, I hope, this rule will soon become the norm - only experienced monks will confess to the laity.

I didn’t communicate much with monks, but reading letters and sermons, I was always amazed at how deeply they understood the problems of the laity, including family ones. But can every monk, even an experienced one, if he came to the monastery in his youth? good advice on questions family life?

It is not surprising that such an experienced old man as Father John (Krestyankin) could see the cause of some family troubles and help cope with them. After all, at the heart of family troubles lie the same human passions with which monks struggle. The main thing is that the doctor - the shepherd - correctly makes the “diagnosis”, and it does not matter whether he himself has a family.

It is important to remember that no one person can understand all the details of complex everyday situations. And it is difficult for me to answer questions about family life. In this case, I honestly tell the person who comes to me that I do not have enough experience, and I advise him to contact a married priest.

There is no sin in admitting to a parishioner your lack of competence on a particular issue. It’s a sin to do the opposite. For any priest, monastic or married, the main thing is to help everyone who comes to him for advice and support. Help, not harm.

You served in parishes for many years. As far as I understand, the tradition of monks serving in parishes developed in Soviet time, when there are almost no active monasteries left? The draft says that constant service in the world is not useful for a monk. What about the impermanent?

It is generally not useful for a monk to go beyond the walls of the monastery. Believe me, any monk who has lived for some time in a good monastery always dreams of one thing - to return back to his native monastery.

Perhaps the tradition of monks serving in parishes actually developed during the years of persecution, when there were not enough monasteries or clergy. But even today, bishops are often forced to appoint monks to parishes. In most cases we're talking about about those parishes where a married person cannot live.

Today, many monasteries are active social activity, in which lay people also participate, work with young people. Some Orthodox Christians, while supporting such initiatives in parishes, doubt their appropriateness in monasteries. Do you think social activity interferes with a monk?

A good deed, be it helping the sick, the needy, the homeless, or educational activities, does not violate the monastic routine. You just need to remember that you are doing this out of obedience, not forgetting the main feat for every monk - fasting and prayer.

What is the right thing to do for a monk with gifts? We are, of course, not talking about cups, but about cars and telephones. It is clear that in the current conditions, some monks have to travel a lot out of obedience, and they need a car. But people, seeing a priest in an expensive foreign car, are tempted. If it was given to a monk, can he sell it, buy a simpler one, and donate the proceeds to the monastery or to those in need? Wouldn't that be a violation of the vows?

There will be no violation in this. I don’t understand how you can demand from a person who, due to circumstances beyond his control, spends a considerable part of his time in a car, that he sell the car he received as a gift and move to a lower quality one. vehicle. Let me ask myself a question: why do those people who today actively criticize the Church on this issue themselves prefer to use very expensive cars?

In order to be perfect, a person must renounce everything, including his own will - every Christian is called to this. Let me emphasize: this rule applies not only to monastics, but also to every Christian in particular. Attachment to things is sinful for both the monk and the layman.

A monk should not become attached to things given to him. If he is free from such attachment, then no car will harm his soul. The main thing is that the thing does not possess the person.

I recently went to Once again I re-read the life of St. Macarius of Egypt. Three times thieves came to his cave in which he lived. Entering the cave and seeing that they were stealing from him, he helped the criminals collect the things that were there and take them out. This is the principle of spiritual freedom: you can lose everything at any time and you will not grieve about it.

Please note: even the basic necessities of life can so capture the mind and heart of a person that he becomes a slave to them.

Interviewed by Leonid Vinogradov

A country: Russia.

BIOGRAPHY

Born on June 26, 1977 in the village. Coal of the Tyachesky district of the Transcarpathian region. Ukraine in a family of employees. In 1984-1994. studied at Uglyansk secondary school.

In 1994 he entered the Moscow Theological Seminary. On December 5, 1996, he was ordained a reader by the rector of Moscow theological schools, Bishop Eugene of Vereisky. In 1997 he was accepted into the brethren of the Trinity-Sergius Lavra as a novice.

In 1997-2001 studied at the Moscow Theological Academy.

On March 30, 1998, the abbot of the Trinity-Sergius Lavra, Archimandrite Theognost (Guzikov), was tonsured a monk with the name Paramon in honor of the holy martyr Paramon of Bithynia.

On July 23, 1998, in the Church of the Deposition of the Robe in Moscow, Bishop Alexy of Orekhovo-Zuevsky ordained him a hierodeacon.

On October 14, 2000, in the Intercession Church of the Khotkov Stavropegic Monastery, His Holiness Patriarch Alexy II ordained him a hieromonk.

In December 2001, he was sent on a business trip to the Yuzhno-Sakhalin diocese, where from December 31, 2001 to June 1, 2010, he served as the abbot of the Resurrection Cathedral in Yuzhno-Sakhalinsk.

In 2003, on the occasion of the tenth anniversary of the Yuzhno-Sakhalin diocese, Bishop Daniil of Yuzhno-Sakhalin and Kuril was elevated to the rank of abbot.

By decision of the Holy Synod of March 22, 2011 (magazine No. 31) it was included in working group under the Patriarch of Moscow and All Rus' on issues of transferring shrines (since May 30, 2011 - Commission under the Patriarch of Moscow and All Rus' on issues of bringing shrines).

By decree of His Holiness Patriarch Kirill of Moscow and All Rus' dated April 12, 2011, he was appointed full-time cleric of the Church of the Nativity of the Blessed Virgin Mary in Kapotnya, Moscow.

Since November 2011 - Chairman of the newly formed Commission for Coordination of Exhibition Activities of the Russian Orthodox Church.

By decree of His Holiness Patriarch Kirill dated February 24, 2012, he was appointed full-time priest of the Church of the Holy Apostles Peter and Paul in Lefortovo, Moscow.

By the decision of the Holy Synod of July 26, 2012 (journal No. 78), he was appointed vicar of the Donskoy Stauropegic Monastery.

By the decision of the Holy Synod of October 22, 2015 (magazine No. 63), he was elected vicar of the Moscow diocese with the title “Bronnitsky”.

October 27, 2015 in the Church of St. blgv. book Alexander Nevsky Donskoy Monastery in Moscow by Metropolitan Barsanuphius of St. Petersburg and Ladoga was elevated to the rank of archimandrite.

He was consecrated bishop on November 5, 2015 in the cross church of the Vladimir Icon of the Mother of God at the Patriarchal residence in Chisty Lane in Moscow. Consecrated on December 2 at the Divine Liturgy in the Cathedral of Christ the Savior in Moscow. The services were led by His Holiness Patriarch Kirill of Moscow and All Rus'.

By order of His Holiness Patriarch Kirill in November 2015, he was appointed manager of the Northern and Northwestern Vicariates of Moscow.

Education:

1. 1997 - Moscow Theological Seminary.
2. 2001 - Moscow Theological Academy.

Place of work: Commission for Coordination of Exhibition Activities of the Russian Orthodox Church (Chairman).

Place of work: Don stauropegial monastery(Viceroy).

Scientific works, publications: The word of Archimandrite Paramon (Golubka) at the naming of Bishop of Bronnitsky.