History of Optina Pustyn. Temple in honor of the Venerable Mary of Egypt

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On April 17, 2015, on Friday of Bright Week, the feast of the icon of the Mother of God “Life-Giving Source,” His Holiness Patriarch Kirill of Moscow and All Rus' visited the Holy Trinity Lavra of St. Sergius, where events dedicated to the 10th anniversary of the Board of Trustees and.

At the holy gates, the Primate of the Russian Orthodox Church was met by the chairman of the Russian Orthodox Church, the rector of Moscow theological schools, the chairman, the vicar of the Trinity-Sergius Lavra, and the clergy of the monastery.

In the Trinity Cathedral, His Holiness Patriarch Kirill venerated the honorable relics of St. Sergius of Radonezh.

The Primate celebrated the Divine Liturgy in the Assumption Cathedral.

Concelebrating with His Holiness were: Archbishop Eugene of Vereya; Archbishop of Sergiev Posad Feognost; Archimandrite Pavel (Krivonogov), dean of the Holy Trinity Sergius Lavra; , representative of the Patriarch of Bulgaria to the Patriarch of Moscow and All Rus'; , viceroy; inhabitants of stauropegial monasteries in holy orders.

The service was attended by the Plenipotentiary Representative of the President of the Russian Federation in the Central Federal District A.D. Beglov, head of the Sergiev Posad district of the Moscow region S.A. Pakhomov, head of the city of Sergiev Posad V.V. Bukin, members of the Board of Trustees of the Holy Trinity Sergius Lavra and the Moscow Theological Academy.

Liturgical chants were performed by the fraternal choir of the Trinity-Sergius Lavra under the direction of Archimandrite Gleb (Kozhevnikov) and the Moscow Theological Academy choir under the direction of Hieromonk Nestor (Volkov).

At the Small Entrance, by decree of His Holiness Patriarch Kirill of Moscow and All Rus', for their diligent service to the Church of God on the feast of the Holy Resurrection of Christ, a number of residents and clergy of the Holy Trinity Lavra of Sergius and other stauropegial monasteries were awarded liturgical and hierarchical awards:

elevation to the rank of archimandrite

Abbot Victor (Storchak), rector of the Deulinsky metochion of the Holy Trinity Sergius Lavra;
Hegumen Filaret (Kharlamov), rector of the Sergius monastery of the Holy Trinity Lavra of St. Sergius;
Abbot Tavrion (Ivanov), monk of the Holy Trinity Lavra of St. Sergius;
Abbot Stefan (Tarakanov), resident of the Holy Trinity Lavra of St. Sergius, deputy chairman of the Synodal Department for Monasteries and Monasticism;
Abbot Anthony (Gavrilov), monk;

rights to wear a cross with decorations

Hegumen Eutychius (Gurin), economist of the united economy of the Lavra and the Academy;
Abbot Philip (Pertsev), resident of the Vvedensky Monastery of Optina Pustyn;
Archpriest Pavel Velikanov, rector of the Pyatnitsky metochion of the Holy Trinity Sergius Lavra;

right to carry a club

Hieromonk Roman (Shubenkin), rector of the Radonezh metochion of the Holy Trinity Sergius Lavra;
Hieromonk Anthony (Plyasov), cleric of the Kazan Amvrosievskaya Hermitage;
inhabitants of the Vvedensky Monastery of Optina Pustyn: Hieromonk Selafiel (Degtyarev), Hieromonk Methodius (Kapustin), Hieromonk Onisim (Maltsev), Hieromonk Paisy (Nakoryakin), Hieromonk Cyprian (Storchak);

elevation to the rank of archpriest

Priest Vasily Shchelkunov, cleric of the Ascension Metochion of the Holy Trinity Sergius Lavra;

rights to wear a pectoral cross

inhabitants of the Holy Trinity Sergius Lavra: Hieromonk Pimen (Artyukhov), Hieromonk Evgeniy (Tyutin), Hieromonk Roman (Shakhadynets), Hieromonk Zinovy (Bubyakin), Hieromonk Theodosius (Yanenko), Hieromonk Sylvester (Kucherenko), Hieromonk Spiridon (Podshibyakin), Hieromonk Nikifor (Isakov), Hieromonk Vlasiy (Rylkov), Hieromonk Seraphim (Perezhogin), Hieromonk Avramiy (Kudrich);
inhabitants of the Vvedensky Monastery of Optina Pustyn: Hieromonk Dimitry (Volkov), Hieromonk Ambrose (Parkhetov);
Hieromonk Joseph (Koshkin), resident of the Joseph-Volotsk stauropegial monastery;
Priest Andrey Lochekhin, cleric of the Ascension Metochion of the Holy Trinity Sergius Lavra

rights to wear kamilavka

Priest Alexander Pivnyak, cleric of the Holy Trinity Sergius Lavra;

rights to wear a legguard

Hieromonk Pitirim (Lyakhov), resident of the Joseph-Volotsk stauropegial monastery;
Hieromonk Photius (Filin), cleric of the Vvedensky Monastery of Optina Pustyn;
Priest John Tarasov, cleric of the Ascension Metochion of the Holy Trinity Sergius Lavra;

ordination to the rank of protodeacon

clergy of the Holy Trinity Sergius Lavra: Deacon John Dikiy, Deacon John Ivanov, Deacon Theodore Yaroshenko;
clergy: Deacon Vladimir Avdeev, Deacon Georgy Gerasimenko;

rights to wear double orarion

Deacon Andrey Ilyinsky, cleric of the Valaam Monastery.

After the special litany, the Primate of the Russian Orthodox Church offered a prayer for peace in Ukraine.

His Holiness the Patriarch ordained Deacon Dionisy Mukhin, cleric of the Intercession Church of the Moscow Theological Academy, to the priesthood.

The sermon before communion was delivered by Archimandrite Zacharias (Shkurikhin), acting. confessor of the Trinity-Sergius Lavra.

At the end of the Liturgy, the Primate of the Russian Church addressed the believers with.

By the decree of His Holiness Patriarch Kirill of Moscow and All Rus', for the holiday of Holy Easter, the Trinity and Assumption Cathedrals of the Holy Trinity Sergius Lavra were awarded the right to celebrate the Divine Liturgy in them with the Royal Doors open according to the “Our Father”.

By a decree of His Holiness Patriarch Kirill of Moscow and All Rus', for the holiday of Holy Easter, the Church of the Intercession of the Most Holy Theotokos at the Moscow Theological Academy was given the right to celebrate the Divine Liturgy there with the Royal Doors open according to the “Our Father” while teachers are serving in the priesthood.

Commemorative pectoral crosses were awarded to Archimandrite Pavel (Krivonogov), dean of the Trinity-Sergius Lavra, for the holiday of Easter and in commemoration of the preparations for the celebration of the 700th anniversary of the birth of St. Sergius of Radonezh, and Abbot Samuil (Karask) - in connection with the 50th -birth anniversary.

The inhabitants of the Holy Trinity Sergius Lavra were awarded with commemorative icons of the Holy Trinity:

Archimandrite Alexander (Bogdan) - in connection with the 50th anniversary of his stay in the Lavra brethren;
Archimandrite Ephraim (Elfimov) - in connection with the 60th anniversary of his birth and the 30th anniversary of his priestly ordination;
Archimandrite Elijah (Reizmir) - in connection with the 45th anniversary of his priestly service;
Archimandrite John (Zakharchenko) - on the occasion of his 75th birthday;
Archimandrite Lavrenty (Postnikov) - in connection with the 50th anniversary of his priestly ordination;
Archimandrite Niodim (Deev) - in connection with the 50th anniversary of monastic tonsure and the 50th anniversary of priestly service;
Archimandrite Platon (Panchenko) - in connection with the 40th anniversary of his stay in the Lavra brethren;
Archimandrite Trifon (Novikov) - in connection with the 70th anniversary of his birth;
Hegumen Filaret (Semenyuk) - in connection with the 50th anniversary of his birth.

Then, on the square near the over-the-chapel, His Holiness Patriarch Kirill performed a prayer service for water, after which an Easter religious procession took place around the Assumption Cathedral.

Press service of the Patriarch of Moscow and All Rus'

Leaders, sisters of mercy and volunteers of the Orthodox Mercy Service of the Yekaterinburg diocese have returned from a pilgrimage trip organized by the parish of the Church of the Great Martyr and Healer Panteleimon.

This trip became an unforgettable holiday journey - it was as if we had touched eternity, joined in the eternal Easter joy of the Resurrection of Christ. Our pilgrimage took place during the bright time between Easter and Pentecost, when Easter chants are sung in churches, cries of “Christ is Risen!” are heard, and the whole earth awakens from winter sleep and is filled with blooming greenery and birdsong, revealing the image of the resurrection.

The journey took place on a bus of the excursion and pilgrimage service “Lestvitsa”. We drove through different cities and villages, and therefore we had a unique opportunity to get acquainted with central Russia - the land that was called Holy Russia. The journey one way took more than a day, so we made stops and made sure to visit local churches.

Thus, in addition to Optina Pustyn, we visited Nizhny Novgorod, Bogolyubovo, Vladimir, Sergiev Posad, Shamordino and Diveevo.

Vladimir

A visit to the Vladimir Assumption Cathedral, which was built in the 12th century by Prince Andrei Bogolyubsky, left an unforgettable impression. The relics of the Russian princes rest there and there is the Vladimir Icon of the Mother of God, in front of which our rulers prayed as they began their difficult service as the head of the principality. We visited the cathedral for the solemn Divine Liturgy and prayed with Archbishop Eulogius. On this day, there was a big event in the Assumption Cathedral - the Maximov Icon of the Mother of God, which has not yet been returned to the Church and is kept in the museum, was brought to the temple for just a few hours, and we were able to venerate it and take part in the procession. We also met Father Sergius, who spoke about the paintings of the Assumption Cathedral and the surviving frescoes by Andrei Rublev. Father shared the story of his coming to God, the help and intercession of the Mother of God in his life, a list from the Vladimir icon of which is on the iconostasis of the temple.

Trinity-Sergius Lavra

A special place in our pilgrimage was occupied by the Trinity Lavra of St. Sergius, where we prayed with the brethren at the morning prayer rule, starting at 5.30, then confessed and received communion at the Divine Liturgy. Here are the relics of St. Sergius of Radonezh, as well as many other shrines: huge reliquaries with particles of relics and shrines with relics, part of the stone of the Holy Sepulcher. There is a hand of the Baby of Bethlehem. In a room with these shrines, you are filled with awe and awe - you are standing before a host of saints and you can even touch them. Reverend Father Sergius, pray to God for us!

The Fourth Destiny of the Virgin Mary

Marvelous Diveevo. To get to Father Seraphim, we traveled a long way. We drove all day, a big traffic jam took several hours and, thank God, we made it! There were still 2 hours left before the monastery closed. We venerated the relics of St. Seraphim of Sarov, his hoe, and the “Tenderness” icon of the Mother of God. Slowly, step by step, we walked along the Canal of the Most Holy Theotokos, delving into the prayer of the Mother of God. By the way, in this place you feel some incredible silence, the silence of heartfelt prayer, although dozens and hundreds of people are walking along the Kanavka at the same time. An obligatory point on the route is the spring of St. Seraphim of Sarov, here we took a dip and collected holy water.

Optina

But still, the main place was Optina Pustyn. We spent several days there, very eventful and unique.

Optina Pustyn is located in the Kaluga region near the city of Kozelsky and the village of Shamordino, but stands separately, surrounded by forest and fields, with a river running very close by. It is quiet and very beautiful here, especially in this wonderful spring time. During our stay, the weather was beautiful, almost like summer: delicate leaves were blooming on the trees, colorful tulips and daffodils, planted with caring hands, were a delight to the eye. It should be noted that the territory of the monastery is heavenly beautiful - apparently, when there is order and grace inside, then everything outside is transformed. This is not the same as in a metropolis like our Yekaterinburg. Everything is arranged with great love and care, and the Lord himself protects the works of the monks.

The hermitage consists of several temples, brethren's buildings, and agricultural land, fenced with a large wall. Nearby there is a monastery, into which no one is allowed except monks. Only on the Feast of John the Baptist can everyone get there. Nearby there are two springs - St. Ambrose of Optina and St. Paphnutius of Borovsk.

Our acquaintance with Optina began with obedience. We had an amazing opportunity to visit where ordinary tourists are not allowed - to the territory where monks, novices and laborers work. The night before, obediences were distributed among the whole group (there were 40 of us), and at 9 o’clock in the morning everyone began different activities: some helped in the refectory, some in the laundry, some in the church - washed the floors, and someone in the garden - plant cabbage and onions.

And this is no coincidence. Most helped in the garden - it is difficult for monks to cope with the volume of agricultural work, so our group of assistants came in very handy. For the whole day we seemed to be immersed in a special time - there, in a closed area, there is no fuss, cars, endless electronics... The monks drive along narrow asphalt paths on horse-drawn carts, slowly and with concentration. There are one- and two-story houses around, with apple trees and tulips blooming near them. Nearby is our own cowshed. Near the garden there was a beautiful pond, from where the joyful croaking of a whole choir of frogs could be heard.

Nun Alexandra and novice Elena showed us, city specialists in sitting at the computer, how to plant cabbage and onions correctly, what the growing point of a plant is and much more. We spent 1.5 days doing this painstaking task, squatting. I can’t describe how pleasantly the muscles ached, how joyfully everyone’s eyes sparkled; forgetting about fatigue and the 30-degree heat, everyone tried to make their contribution to the common cause.

But the most important thing here was not the number of vegetables planted. Each obedience in the monastery accustoms one to a special prayerful attitude and patience. You need to not just plant something monotonously, but do it for the sake of God, turn your work into the salvation of the soul. And also - to learn about yourself that you are little capable of obedience, you strive to do everything your own way. Check yourself...

For example, a classic story known from patristic works happened to us: we planted onions in several places at the same time, and then it turned out that this was the last box of seedlings, and there was not enough for the entire garden bed. Therefore, you need to take part of the onion back out of the ground and plant it in another place. This is a simple task - you know that you have to obey, that the main thing here is not even the result, but the heartfelt disposition with which you work. They told me to dig it up - I have to dig it up. They told me to bury it - I have to bury it. For obedience. And then it turns out that you can’t go and get the onions you just planted without grumbling. This is the mirror.

And of course, working on the land is peaceful, and besides, while working we got to know our gardening teachers better and learned a lot of interesting things about their daily routine, what brought them to the monastery and how they live here.

Then, after obedience, there is an evening service in the Kazan Church. There are the relics of St. Ambrose of Optina and the Optina elders who labored here. You look at them and think: they weren’t just brought here from different places, all these people lived and worked here. They became saints, glorified by God, and that means here, in the Optina Hermitage, they know how to be saved, and not only know, but also apply their knowledge in practice.

These monks, who are now behind the divine service, preserve the ancient tradition; knowledge is passed on from mentor to student on how to overcome passions and acquire the Holy Spirit of God. Tomorrow these people can become saints. Or maybe they are already saints today - when you look at their faces, they speak better than any words. The hieromonk stands on the pulpit, next to it, on the iconostasis, there is an icon of Christ, and one can see the striking similarity - in this seriousness, absence of guile, and prayerful attitude. It is impossible to retell it - it needs to be seen. I have never seen such monks before. Nothing superfluous or vain. All life is before God. But these people are truly saints.

After the all-night vigil, which lasts three hours on a weekday, we go to a memorial service in the chapel where three monks of Optina Pustyn, killed on Easter 1993, are buried: Hieromonk Vasily, Monk Trofim and Monk Ferapont. They have not yet been glorified as saints, but information about their lives suggests that they lived with God. Honored to suffer for Christ right on Easter, they are now numbered among the locally revered martyrs. The book “Red Easter” by Nina Pavlova describes the story of their life and death. There are also video recordings from that Easter - how Hieromonk Vasily carries the icon of the Resurrection of Christ at the procession, how monks Trofim and Ferapont ring the bells...

Here, at the belfry, they died from a stab in the back, when they joyfully announced to everyone the arrival of Easter with the ringing of bells. And the killer overtook Hieromonk Vasily when he, immediately after the night service, without breaking the fast or rest, went to the monastery to confess to the brethren. When many were already resting after the service, these three continued to serve God and were called by Him.

Every evening spent in Optina, we ended with a memorial service for the new martyrs, which took place in the chapel where they rest. It was an indescribable feeling: after all, they are not just our compatriots. Many of our group grew up with them at the same time, just as they studied in Soviet schools, participated in sports clubs, and wore pioneer ties. They sought God with all their hearts and found Him, left the world with its vanity and died as martyrs for Christ... And each of us probably thought about a lot, weighed and asked ourselves the question: could I die for Christ right now?..

The next day - Liturgy, many participants in our pilgrimage received communion. Beautiful brotherly singing - beautiful not with ornate chants, but with simplicity. When a person sings not to show off, but to turn to God. There was no sermon - the sermon was the very presence, the behavior of the monks.

Then - acquaintance and meeting with Schemamonk Euthymius. Do you know who schemamonks are? These are monks who, in addition to the usual monastic attire, wear black robes with the image of the Crucifixion, their head is covered with a pointed hood. They constantly pray, they are exempt from obedience in the garden and other similar works. Their main task is prayer for all people, the greatest feat of love. They are always silent, and it seems that they have forgotten how to communicate with people. But then schemamonk Evfimy comes. Coming out of the monastery, he himself hurries to meet us. We talked with him right in the forest, not far from the path leading from the monastery to the monastery. Everyone stood in a tight circle so as not to miss a single word.

Before the meeting we were a little worried: where to start, what to ask about... And in vain! It turned out that he is very simple and very kind. Willingly communicates and answers any questions. How to pray, how to read the Gospel, how to lead children to faith, and even what is the routine of life in the monastery, what time does he get up and go to bed (Father Euthymius sleeps no more than 3-4 hours a day!), what obediences he performs (for example, one one of the obediences is to answer letters that arrive at the monastery’s postal address), what time the service begins in the morning.

He answers all our questions kindly and simply, and during the conversation he reads many poems on a spiritual topic - perhaps he composed them himself. Allows you to write letters to him. He also prayed for all of us - the day before we wrote him notes expressing our prayer requests. During the conversation, our youngest pilgrim, two-year-old Filippushka, came up to him, and Father Evfimy immediately took out a sweet treat from his pocket and handed it to him. He also gave us a book that he advises everyone to read. Meeting him makes me feel joyful and bright. This is a real gift!

Evening is approaching, early in the morning we need to set out on the way back. The evening rule, which this time we read right on the street, is over. In the distance, lightning begins to flash in the sky - a thunderstorm is approaching. Optina, which gave us three unforgettable days of paradise, seems to not want to let us go. The clouds are gathering, lightning continues to illuminate the dark sky. For the second time we make it to the religious procession around the monastery. The stichera of Easter are sung, and it seems that Easter night lasts. The religious procession is over, it's time to rest, and then it starts to rain!

4 o'clock in the morning. The rain has passed, there are no longer puddles on the asphalt. We go to the bus, say goodbye to Optina and feel, inhaling the fragrant fresh air, that we don’t want to leave! But that Easter joy has been preserved in our hearts, everything that cannot be photographed without a blessing or is simply physically impossible is captured - spiritual beauty, prayerfulness, detachment, desire for God. They say that you can believe in God and start life in His name only when you see the light of Divine love on the face of at least one person. It seems that there are such people here in Optina. Thank God for this amazing trip. Christ is Risen!

I would like to express a special thank you to Ivan, a volunteer of the Orthodox Mercy Service, a parishioner of the Church of the Great Martyr and Healer Panteleimon, who, together with the Ladder pilgrimage service, organized this amazing trip for us.

Great Optina Elder Rev. During his stay in Optina Pustyn, Macarius was engaged in book publishing. He published the works of the Holy Fathers, which were sent to dioceses, monasteries, seminaries and theological schools. The elder edited translations from Greek, or rather, checked them with the experience of monastic life, which he conducted in strict accordance with ancient monastic rules.
His traditions were continued by other Optina elders: Rev. Ambrose, Rev. Barsanuphius, Rev. Confessor Nikon (Belyaev), whose activities were interrupted by the persecution of the Church that arose after the revolution.
After the return of the monastery to the Russian Orthodox Church, it was planned that the continuation of the work of the Venerable Elders in the Optina book publishing house would fall on the shoulders of Hieromonk Vasily (Roslyakov), who received an appropriate education in the world (journal department). But the Lord so ordered that Fr. Vasily suffered martyrdom at the hands of Satanists (see) and in his place the publishing activity was headed by the talented Hieromonk Filaret, now Hieroschemamonk Selafiel (Degtyarev). But due to obvious slander on the part of ill-wishers, he was removed from book publishing and for some time there was no one who could take over the leadership of the publishing department.
In 1996, the publishing department of Optina Pustyn was headed by the energetic, educated, newly ordained hieromonk Vasily (Mozgovoy). He equipped a publishing department on the site of a former monastery shop. Under him, a staff was recruited, and the publishing house started working. Immediately, relations with archivists improved; work began on copying the Optina collections No. 213 and No. 214 into microfilms, which was headed by the late Chuvikov Andrei Aleksandrovich, a close friend and colleague of Fr. Vasily (Mozgovoy). Two hardcover books and several brochures were published monthly. Letters from Rev. Hilarion of Optina, letters from Rev. Elder Anatoly (Zertsalov), Life of Elder Ambrose, collection of works by Rev. Vikenty Lirinsky.
Father Vasily was in charge of the publishing house for about three years, but then he fell ill with a severe form of pneumonia and was released from obedience for health reasons. He also prepared for publication a collection of sayings by St. Leo, the elder of Optina, was preparing for publication a translation from the Greek of the works of St. Anastasia Sinaita. But, unfortunately, these books remained unpublished. Hieromonk Vasily (Mozgovoy) came to visit us at the Saransk archive, where the original letters of the great Optina Elders - the Putilov brothers Anthony and Moses - are kept, and Lyudmila Bagdanovich, at his request, made him copies of these letters.
After Fr. Vasily, the post of head of the publishing house of the illustrious monastery was accepted by Hieromonk Afanasy (Serebryakov), who did not remain in this obedience for long. Due to illness, he was transferred to the monastery, and in his place in 2000, Hieromonk Methodius (Kapustin) was appointed, who restored the publishing activities of the monastery and to this day reverently preserves the book publishing traditions of the Optina Elders. Under him, books such as letters from St. Elder Joseph, Diary of St. Nikon (Belyaeva) and much more that the most talented hieromonk Methodius, who was blessed on the monastic path by the blessed schema-nun Maria (Matukasova), was able to prepare and publish.
Now Optina Pustyn has blossomed and become as before, and today’s joyful event is the memory of St. Macarius, the Elder of Optina - is also celebrated here as the day of Optina book publishing.

Nikolay Ashurov, archivist

Meeting in Optina - listen! - a soft consonance that excites the poet, as does the consonance of the name “Optina Pustyn”. But in the end it became the title not of a poem, but of a series of notes. And that's why.

The Meeting of the Lord canonically lasts 8 days: from February 15 to February 22. But since the church day begins in the evening, Candlemas is actually celebrated from 5 p.m. on February 14th. And this first supper is the most solemn. So in secular terms this holiday lasts 9 days. And all of them overlapped with the 14 days of my stay in Optina. Therefore, I didn’t even think of any other versions of the name of the notes.

In fact, Candlemas is a turning day from the Old Testament to the New. But the Most Holy Theotokos was pleased to make it pre-spring, warm. The temperatures of twenty to thirty degrees on Monday and Tuesday dropped to minus 2 on Wednesday. Fresh soft snow gently covered the area. The pigeons participating in the original Candlemas plot settled in a huge flock over the fresco of the holy gates of the monastery. It depicts the introduction of the Mother of God into the Temple of Jerusalem (this is the Holy Vvedenskaya Optina Pustyn) - probably, the pigeons simply did not have a plot closer to the holiday under their wings.

But the angels greeted the holiday (it actually combines the features of the Mother of God and the Lord's holiday) in an unexpected way. And what is unexpected for me will be even more unheard of for the reader of these notes. Let me explain better.

According to the book of Job, at the moment when the stars were created, “all the angels of God praised the Lord with a great voice.” These most beautiful hymns are still sung by ethereal choirs. The rejoicing of these spirits at the creation of the stars is not accidental, for these creatures mysteriously control the heavenly lamps. The Star of Bethlehem was an angel. And "Apocalypse" even knows an angel "standing on the Sun."

And so, at the end of the cloudy snowy day of Presentation, after the evening rule, I walked out of the Church of the Archangel Michael into the monastery courtyard and froze in amazement. Constellations burned in the clear sky, the kind that only exist in the mountains. The handsome Orion stood right in front of me, Cassiopeia was above his head, and Ursa Major was behind him. But Ladle, okay, I’ve probably never seen such a beautiful Orion before. It was, for example, clearly visible that Betelgeuse was a red star... The smoke from the monastery's fireplace sometimes rose to Orion's belt, which was blown away further so that it mixed with the nebulae of the Milky Way...

From February 14 to 22, the Sretenskaya Icon was exhibited in the center of the Kazan Church, which I approached every evening for a kiss. It was decorated around the perimeter with white roses and white lilies - that is, almost the most moisture-loving flowers that do not get along with each other in the same vase, but feel great in the same frame. For nine days they remained fresh and fragrant, so that they could be sold in a flower stall. Since the icon itself was without glass, they were unlikely to even be sprayed from a spray bottle. What is this? An ordinary miracle? Grace of the Blessed Virgin? It seems that no one except me paid attention to this.

On the choir they sang: Rejoice, Blessed Virgin Mary, from You has arisen the Sun of Truth - Christ our God, illuminating in the darkness...

The photo shows schemamonks in traditional embroidered clothes. This is the highest formal level of monasticism, when the monk no longer works on obediences, but only prays. There are several such people in Optina. I turned to one of them for help in the absence of the elders*.

[Specifically in this photo is Schema-Archimandrite Zakhary (Potapov), with whom I did not communicate. But he was impressed by the circumstances of his birth.
His dad was leaving for the front. The train stood awaiting departure not far from their village. On the day his father was sent to the front, his son was born - a future man of prayer and ascetic of piety. They wanted to inform the warrior going to war about the birth of his son. The older brother of the born baby ran to the train, but did not have time to make his father happy: the train had already left. In the first battle, Father Zechariah’s father died].

The priests were dressed in blue. On holidays dedicated to the Mother of God, the service is performed in blue vestments, because the Most Holy Theotokos, being the chosen vessel of the grace of the Holy Spirit, represents heavenly purity and innocence.

On the day of the Feast of the Presentation (February 23), I just had a personal holiday, which I mentioned in the last lines of the previous note.

_________________

* - In my limited and subjective opinion, the following can be said about Optina’s personalities:
the best deacon is Hierodeacon Iliodor (Garyants), the best confessor is Hieromonk Silouan, the best prayer book is Schemamonk Evfimy. (I hope they never read this, because praising a monk is like tripping up a runner.)

Hieromonk Anthony is also famous. To each confession he brings a stack of books, half a meter high. And, if necessary, he sends those confessing to re-read some chapter that explains the nuances of the sin being confessed. I also visited him once, and the chapter I read turned out to be useful. But oh. I liked Silouan more: you can simply talk to him after confession - immediately after the prayer of permission. It seems that he is the one captured in this retro photo from the 90s.

The twentieth century brought the Orthodox Church a whole host of saints. Thousands of believers testified to their faith, if not through blood and confession, then through firmness and patience. The Moldavian Orthodox Church also made its contribution to the number of those who became famous for standing firmly for Christ. The report of Hieromonk Joseph Pavlinchuk, delivered at a conference in Bose, is dedicated to the personality of one righteous man who lived during the difficult times of Soviet persecution and endured them all to the end.

In the Moldavian Orthodox Church, many bishops, priests, monks and laity became famous for their spiritual exploits, almsgiving, holiness of life, abstinence, and love. Especially in the twentieth century, hundreds, if not thousands of believers testified to their faith with blood and confession, firmness and patience. The persecution suffered for faith, for truth, for human dignity only strengthened the once weak victims who fell under the millstone of the repressive Soviet machine. Just as gold is revealed in fire, just as love is revealed in sorrows and temptations, so the saints are known in persecution. Among the host of not yet glorified new martyrs and confessors of the twentieth century, Elder Selafiel of Novo-Nyametsky or Kitskansky occupies a special place.

short biography

Schemamonk Selafiel, in the world Cyprian Kiper, was born on September 1, 1908 in the village of Raculesti, Criuleni region, into a poor peasant Moldovan family. He received his first upbringing in his parents' home, under the supervision of a pious mother who never missed Sunday services. The father “drank a little” and “there was no conversation about spiritual things” with him, however, he vigilantly monitored his son’s upbringing and, if necessary, severely punished him. At the age of three, the baby became very ill, reaching almost lethargic sleep. The family was already preparing for the funeral, when suddenly one night, having come to his senses, Cyprian asked for candy. This miraculous healing, told to him at a conscious age, Fr. Selafiel perceived it as a special sign of the manifestation of God’s mercy, calling him to a contemplative life.

However, in childhood and adolescence he was not particularly diligent and obedient, sometimes irritating his parents and “pious old ladies” who kept order in the temple. After graduating from a four-year primary school, he continued to work at home, helping his elders in agriculture. In 1932, at the end of his military service, the young man entered the Holy Dormition Tsiganesti Monastery, located in Codri, Moldova, as a novice. But he did not stay long in this monastery. A couple of months later, young Cyprian began his obedience at the Nativity of the Theotokos Kurkovsky Monastery. But even there he did not stay long, “about a year,” as he himself would later recall. The next monastery for him was the Holy Dormition of Capriana. He spent a little more than 3 years in this monastery. Among several obediences, he was entrusted with, among other things, looking after teenagers and children living at the monastery. The young men were spoiled and impudent, which is why the newcomer Cyprian had to punish them often. He did not like this method of education at all and he often thought about how to avoid the burden that was undesirable to his soul. “Did I leave the world to punish other people’s children? - said Father Selafiel. “And then one night, taking with me only the most necessary things, I went to Dragomirna.” In the Dragomirn monastery there was a good monastic dispensation, and also a well-established material base. The elder was surprised that here they fed the pigs potatoes, whereas in previous monasteries there was often not enough even for the brethren.

But he did not spend long in this monastery. About a year later, at the request of the Caprian abbot, the novice Cyprian was asked to return back. In order not to repeat such defections, in 1938 he was tonsured a monk with the name Seraphim. In 1944, he was ordained to the rank of hierodeacon by Metropolitan Ephraim (Enakescu) of Bessarabia, and the following year, 1945, he was arrested and sentenced to 5 years (ITL) under Article 58 of the USSR Criminal Code. In 1950 he was released, but he was able to return to his homeland only after Stalin’s death in 1953. From this year he settled in the Suruchensky Monastery, where the unofficial abbot was the young hieromonk Joseph (Gargalyk) (1921-1998), later the abbot of the New Nyametsky Monastery from 1959-1962. At the request of the latter and thanks to a good reference from the Kotovsky dean of the Odessa diocese, in 1954 he was ordained to the rank of hieromonk by Archbishop Nektary (Grigoriev) (1902-1969). In 1959, the Suruchansky monastery was liquidated and the brothers who wished to continue monastic life moved to the New Nyametsk monastery. But he was not destined to stay long in this monastery either. After 3 years, the monastery was closed, and some of the brethren were evicted, some were scared, some went to their relatives or to other monasteries in Ukraine, Russia or Greece. O. Selafiel was unable to go anywhere and in 1962 he moved to his relatives in his native village, settling in a small closet. In 1997, he returned to the New-Nyametsk monastery and a few days later was tonsured by Archimandrite (later became a bishop) Dorimedon (Chetan) into the great schema, receiving the name Selafiel during tonsure, in honor of the archangel. For the last 20 years Fr. Selaphiel spent time in bodily blindness. He accepted this test calmly, like everything that happened to him earlier, throughout his long-suffering life. The elder died on June 19, 2005 and was buried in the monastery cemetery. An unquenchable lamp burns on his grave as a sign of deep veneration and love for him on the part of the brethren and parishioners.

Several interviews with Father Selafiel have been preserved, recorded by Hieromonk Savatiy (Bashtov) in 2000-2003. From these notes we will try to paint a kind of picture of thoughts that will allow us to understand the depth and strength of his inner spiritual experiences.

Memories from the Gulag

Father Selafiel did not often remember the years spent in Soviet camps; only when asked. In these memories there was no feeling of bitterness or sadness, or murmur; the stories always emanated calmness and gratitude to God. If he was asked provocative questions, pointing out his feat of confession, he always laughed it off: “Yes, I’ll tell you, there were persecutions. Believers were always persecuted. But we shouldn't be afraid of this. The faith must be preserved in the form in which we received it from the Holy Fathers.” And then he spoke about the persecution of the Church during Christological disputes, which he remembered from the Patericon. “I had to communicate with sectarians in the camp (possibly with Jehovah’s Witnesses or Charismatics who denied the Divinity of Jesus Christ and did not honor the Cross; they were condemned by Soviet laws for refusing to serve in the army - approx. auto.). It was easy to quarrel with them. But I told them: we don’t need to be at enmity. Both you and I are serving our sentences, it’s better to talk peacefully about our faith. If you say that your religion is true, keep it, I will not take it away. But I also cannot give up my faith. How can you say that Saint Constantine the Great was the first Antichrist, because he forced people to worship the Cross? The cross has power and action. The Lord showed him to be life-giving and miraculous. Constantine freed the martyrs from imprisonment, allowed them to build and restore Christian churches, to be baptized, how can we call him the Antichrist? But they have their own point of view."

“I was sentenced to 5 years because I carried out propaganda, that is, I communicated with two or three acquaintances about our faith. And when I was already released, it was in 1950, in Chelyabinsk, I was not allowed to return to my homeland. I ask: why can’t I return to my native land? Answer: You were convicted of religious propaganda, we want to put an end to religion and want you to stop preaching."

“Question: How were you treated in the camp?

Answer: Like in a camp. At first they robbed me and took away my good clothes, but I couldn’t complain. If he reported, he could still receive several fists in the back or even on the head. What could be done? I had to be patient. And when I returned, here they called me twice to the NKVD (or rather, to the KGB department, since the NKVD was abolished in 1946 and replaced by the Ministry of Internal Affairs - author's note), they called me at night. This made me very scared, because they took me away at midnight in complete secrecy. The first time a law enforcement officer talked to me. He asked who I was, what I was doing, and the camp documents were handed over directly to them. I told everything in detail about myself and my parents. Then there was a comparison of my testimony with data from my parent’s village, everything coincided, doubts disappeared. The second time they called me was also at night. 5-6 agents have already talked to me. There was also a major among them, perhaps their commander. They all sat at a round table. Except for the boss, everyone else was Moldovan. And they asked me: “Here we are offering you money, clothes, we’ll give you whatever you want - in exchange you will report to us weekly what conversations are going on among people.” I thought to myself: how will I hand over Christians? Have you suffered so much and now serve these enemies? I answer them: “I work mostly alone, I don’t communicate with anyone, and I don’t speak Russian well.” “There are Moldovans among them,” they answer me. “There are also Moldovans, I tell myself, but I won’t do that.” They tried to persuade me for a long time for 3-4 hours, then threats came: “We will send you back to the camp if you don’t want to help us, cooperate.” To this I answer them: “You know, I lived better in the camp than on the collective farm. There I had a bed and lunch, besides, I was also guarded, but here I live in a tent with dogs, sleep on hay and guard the collective farm fields... You can send me back to the camp, I’m not afraid of him.” Hearing these words, the major asked me to read the “Our Father.” At the end of the interrogation conversation, the major released me, saying: “Go back to your duties, but don’t tell anyone that you were here and what we talked about.” I was very happy, thanking God: “Glory to you, our God, glory to you,” because I could not even think that everything would end like this. After that they released me and left me alone.”

Another time, in a conversation with Hieromonk Savatiy (Bashtov), the elder answered questions.

“Question: Were there any days in the camp when you did not eat anything?

Answer: Of course. They gave food, but was it really food? Brown bread and some soup, but the soup is only boiled water. How could it be seasoned? They ate it like this. It got to the point where we were shaking from powerlessness. We bent over, but we couldn’t get up. I once turned to an ophthalmologist because I began to have trouble seeing in my left eye. And she tells me: “There’s nothing wrong with the eye, it’s because of poor nutrition that blood doesn’t flow into the retina, but once you free yourself and start eating normally, everything will go away.” And so it happened, I began to see again: both what is needed and what is not needed,” the elder joked.

Question: How long were you fed like this?

Answer: All the years spent in the camp.

Question: Could the monastic rule be followed?

Answer: What I remembered by heart, I read. I prayed mainly on the way to work, during work, and sometimes at night: when everyone fell asleep, I prayed, crossed myself, and, if possible, even made bows.

Question: How did your legs hurt?

Answer: One day I was almost completely frozen and could no longer move. In this condition they took me to the hospital, and there I stayed for two weeks. And lo and behold! I don’t know what the doctor did, but I came to my senses and stood up. I was very cold then. It was too cold, but those days are gone."

Spiritual instructions about. Selafiel

Below are a few statements from Fr. Selafiel about spiritual life, humility, prayer, abstinence. “Try to have good deeds. The first good deed is humility. It is given in prayer (Cf. Sayings of the Egyptian Fathers (Apothegmas). Systematic collection 10, 129: “By work, humility and unceasing prayer Jesus is acquired: all the saints from beginning to end were saved through these three (works)”). Forgive me, Lord, for I have not done any good on earth. Do not dare to think that you have surpassed anyone in doing good deeds, for we ourselves cannot do anything good. Always belittle yourself by realizing your sinfulness. Forgive me, Lord, for I have nothing good and am seriously ill in soul. By praying this way, we will receive forgiveness from God. The Lord expects mercy and humility from us.”

“Do not do evil, for evil has never benefited anyone. Turn away from evil and do good, seek peace and marriage and(Ps 33:15). Don't judge anyone. Leave judgment to God, for he who condemns his neighbor is likened to the Antichrist, i.e. becomes instead of Christ, because judgment was given to him, and not to us. We are all sinful people and have no right to condemn our brother. God will judge us."

“It is fitting for us monks to have humility, humility and patience, the patience of Job, the meekness of David and “love that never fails” (1 Cor. 13:8). (The elder spoke these words to almost every brother who came to him - author's note.) Let us remain silent, so as not to say anything related to this world, but only about the Divine. We will collect the Words of God recorded in the Patericon, in hymns dedicated to the Mother of God, in the works of the Holy Fathers. Let us accomplish this, adding further reflection on death... May these saving words always remain in our mouths: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” We will always say: Lord save me, forgive me, for I have not done anything good on earth... If we have the fear of God, we will not cause harm to anyone.”

“Question: Father, today many bishops are violating the statutes of the Holy Fathers and Holy Apostles concerning their attitude towards Gentiles. Even our Metropolitan recently traveled to New York and participated in an event together with idolaters. How can we not be angry with them? How not to judge such bishops?

Answer: What should I answer? We cannot change them, because they, like us, know how it should be. We are monks, we will answer before God about our sins; Our job is to pray, and they will answer about theirs. We will not be asked about the actions of the bishops, but about our deeds. If you fight them, you will harm yourself: you will lose peace, you will begin to wander along the roads, and you may even lose your prayer. And what else can I say? Let's remember the Jewish people. How many iniquities they committed, how much shameless debauchery, and even idolatry, but when the day came to lead them through the Red Sea, the Lord divided the waters, because he loved this people, because they were the chosen ones. So these too, the Lord can forgive them, He is Merciful and Generous, and Oh he does not want the sinner to die. Let's pray for each other and the Lord knows what everyone needs." Another time the elder said: “If they (the Synod and the bishops) tell us good things, we must obey them, but if they say bad things, we are not obliged to obey, because we have the Law of God, which we must obey.” This was said after the teachers of the Chisinau Theological Seminary and the brethren of the monastery did not accept the appointment of a new rector, the Bishop of Tiraspol, in 2001.

About the reasons for the closure of the Novo-Nyametsky Monastery

Question: Father, in your youth did we have spiritual fathers and mentors in Moldova?

Answer: Oh, there weren’t too many of them, the time was difficult spiritually, as it is now...

Question: Father, what is the reason for the closure of the monastery? What efforts were made among the monastics?

Answer: Father, there were a lot of different things: debauchery, drunkenness, and all sorts of nonsense...

Question: Does this mean that even now, if debauchery happens in the monastery, it will soon be closed?

Answer: You see, Father, these days we have not yet reached the level of decline that occurred at the closing. It’s scary what was happening here in Kitskany. One midnight I went to the cells to call for services, since according to the rules it was at midnight that the Midnight Office and Matins began, on the way I met the abbot, and he told me to go to such and such a brother and wake them up to come to the service... It was Great Lent . Rumors about the closure of the monastery have already spread among the brethren. I approach the cell and knock. "Who's there?" - I hear. I answer who I am and why I came. A voice from behind the door tells me: “I know where your place is, get out.” I was very frightened, since the memory of camp life was still fresh in my memory. He said to the abbot: “Father, I ask you, don’t send me to such people anymore...” And what did they do? 5 or more people gathered together in one cell, took wine, invited girls: and what was there... Real Babylon. God save us from this.

Question: Should you escape from drunkenness?

Answer: Yes. In drunkenness you will find all kinds of nonsense. Thank God, at present there is no such thing, there is no debauchery. But then, why remember? God forbid. It should be noted that none of the former inhabitants survived. Of all the brothers, only the three of us: Father Sergius (Podgorny), Father Varachiel (Plachinty) and I are living out our lives.

Question: If persecution occurs again and the community weakens, what should the faithful brethren do? Should we get together or go it alone?

Answer: Time will tell how to act... The Lord will show mercy to His faithful. He will take care, only we must pray. Lord, you created me, you have mercy on me. We must pray to the Mother of God and all the saints, for they know what is necessary for us. No, I am not afraid of new persecutions. I'm afraid of my sins. Whatever happens, let us pray to God, for He alone knows what we need.

Conclusion

The extraordinary, dramatic, but at the same time deeply edifying life of Father Selafiel. His stories are childishly simple and naive, showing us his pure, modest, simple soul. In his reflections one can not trace the philosophical intricacies and speculative depth of theological research, but one can feel the father’s love for his children, wanting to protect them from the falls of sin. He was truly an example for the brethren, an image of humility, meekness and love. This is how Father Selafiel was remembered by everyone who communicated or crossed paths with him. May the Lord rest him with the righteous and have mercy on us.

Bibliography:

1. EȘANU (A.), EȘANU (V.), FUȘTEI (N.), Trecut si prezent la mănăstirea Căprianad in Basarabia. (Past and present in the Capriana Monastery of Bessarabia) Chișinău, Editura Căpriana, 1997.

2. GHIMPU (V.), Bisericile si mănăstirile mediaevale în Basarabia. (Medieval temples and monasteries in Bessarabia). Chisinau, 2000.

3. GOLUB Valentin. Mănăstirea Curchi (Kurkovsky Monastery). Orhei, 2000.

4. MUNTEANU (I.), protodiacre, Inviatiidin Siberia de gheată (Resurrection from icy Siberia). Kiev, ed. "Lumina lui Christos", 2009.

5. PAVLINCIUC Panteleimon. La vie monastique en Moldavie pendant la période soviétique: le monastère de Noul-Neamt (Monasticism in Moldova during the Soviet period: New Neamets Monastery). Thèse de doctorat soutenue à l’EPHE Paris IV-Sorbonne, December 2014.

6. POSTICĂ (E.), PRAPORȘCIC (M.), STĂVILĂ (V.), Cartea Memoriei (Book of Memory). IV volumes. Chișinău, Stiinta 1999, 2001, 2003 et 2005.

7. Savatie Bastovoi, ieromonah. Parintele Selafiil - celorb de la Noul Neamt. Dragostea care niciodata nu cade. (Father Selafiel is the blind man of Novo-Nyametsky. Love never ceases.) Editura: Marinesa, 2001.

8. Joseph (Pavlinchuk), hieromonk. Chisinau-Moldavian diocese in the period from 1944 to 1989. Novo-Nyametsky Monastery, 2004.

9. Irenaeus (Tafunya), hieromonk. History of the Holy Ascension Novo-Nyametsky Kitskansky Monastery. Novo-Nyametsky Monastery, 2002.

10. http://www.gumer.info/bibliotek_Buks/History/Article/st_58.php

Since 1991, many researchers, historians, dissidents, volunteers and clergy have organized various events dedicated to the victims of Soviet repression. They put forward the idea of creating a list of victims with a proposal to rehabilitate and perpetuate their memory. This idea was supported by the Ministry of Culture and Cults of the Republic of Moldova, and in 1999-2005. "Cartea memoriei" (Book of Memory) was published in 4 volumes. Each part contains lists of 20 thousand or more repressed citizens of Moldova. Attempts were also made to identify among the total number of victims of Soviet terror those who suffered for their faith. Such lists were created by historians and researchers: Ioan Munteanu, Velerim Passat, Joseph Pavlinchuk and others. POSTICĂ (E.), PRAPORȘCIC (M.), STĂVILĂ (V.), Cartea Memoriei. IV volumes. Chișinău, Stiinta 1999, 2001, 2003 et 2005. MUNTEANU (I.), protodiacre, Inviatiidin Siberia de cheata. Kiev, ed. “Lumina lui Hristos”, 2009. Joseph (Pavlinchuk), hieromonk. Chisinau-Moldavian diocese in the period from 1944 to 1989.

The Kitskansky, Holy Ascension, Novo-Nyametsky monastery became the successor to the traditions of the ancient Nyametsky Lavra and its famous shepherd - the restorer of the spiritual eldership of the Monk Paisius (Velichkovsky). Anti-church oppression in Romania in the mid-nineteenth century led to the fact that the rule of St. Paisius was violated in the Neamets monastery, and the Neamets monks - especially zealots of the Paisius rule - began to gradually secretly move to the Bessarabian estates. The Nyametsky refugee monks were led by Father Theophan (Kristya) and the confessor of the Nyametsky monastery, Hieroschemamonk Andronik (Popovich). The decree establishing the monastery was signed by Emperor Alexander II on January 13, 1864. Monastic life in the monastery was subject to the rules of St. Paisius. For the construction of the monastery, the Kitskany estate was chosen, donated to the Nyametsky monastery back in 1429 by the ruler Alexander the Good. Hieromonk Theophanes began building the body of the cells in the same 1864, and a couple of years later - the construction of the cathedral Church of the Ascension of the Lord (1867-1878). Thanks to the active correspondence of Father Theophan, from the first days of its existence, the Novo-Nyamets monastery was on friendly terms with many representatives of the Local Churches and with the elders of Holy Mount Athos, who endowed the monastery with shrines. Under the second abbot, Andronik (1884-1893), a refectory, a hospital, and a library were built in the monastery. The monastery library was rightfully considered the richest in the Chisinau diocese. Thus, in 1884, it contained 146 manuscripts in Moldavian, Slavic and ancient Greek; 2272 printed books in Moldavian, Russian, Slavic, French, German, Ancient Greek and Modern Greek. At the beginning of the 20th century, the Assumption Church and one of the tallest bell towers of the Chisinau diocese were built. The monastery also became known as a center of cultural and educational activities in the fight against heresy and schism. In 1945, Abbot of the monastery Avxentius (Munteanu) was arrested and sentenced to 10 years in ITL (Corrective Labor Camps). He never returned from the camp. The cause of his death has not yet been identified, and the years spent in prison remain under the darkness of conjecture. The senior inhabitants of Novo-Nyametsky recall his letter from prison, in which he asks them to send him the Holy Scriptures, since “the Life-Giving Words of the Bible are being erased from their memory.” In 1962, after careful preparation, the monastery was closed. In subsequent years, the buildings and valuables of the monastery suffered greatly, were destroyed and plundered. The monastery resumed its activities in 1990. From 1990 to 2001, the Chisinau Theological Seminary operated at the monastery. In 1995, a museum was opened at the monastery. A library, a printing house and an icon-painting workshop also appeared. Its former shrines returned to the monastery - the ark with relics, the staff of St. Paisius of Nyametsky and the revered copy of the New-Nyametsky icon of the Mother of God. In the 1990s, the Chisinau Theological Seminary was located in the monastery, which trained hundreds of Moldovan pastors. Currently, the monastery, by God’s will, is increasing the number of its inhabitants and caring for thousands/hundreds of pilgrims. Panteleimon PAVLINCIUC. LA VIE MONASTIQUE EN MOLDAVIE PENDANT LA PERIODE SOVIETIQUE: LE MONASTERE DE NOUL-NEAMT. Thèse de doctorat soutenu à l’EPHE Paris IV-Sorbonne, December 2014.

Novo-Nyametsky Monastery, 2004.

The Kurkovsky Nativity of the Mother of God Monastery of the Orthodox Church of Moldova is located in one of the most picturesque areas in the center of the Republic. The monastery was founded in 1765 by Jordan Curchi. The first buildings date back to 1773. The Cathedral Church of the Nativity of the Virgin Mary was built in 1880. At the end of the 19th - beginning of the 20th century, many monastery buildings were completed, giving the monastery a modern architectural appearance. In 1958-2002. the monastery was closed, and its territory was given over to a psychiatric hospital and drug treatment department. In 1995, the architectural ensemble of Kurki again became a functioning monastery. GOLUB Valentin. Mănăstirea Curchi. Orhei, 2000.

Capriana Holy Dormition Monastery of the Orthodox Church of Moldova is one of the oldest Orthodox monasteries in Bessarabia. It is located in the forests of Codra, 36 km from Chisinau. In 1420, a monastery was first mentioned in these places. In 1429, the monastery became a master's monastery, by the will of Alexander the Good (1400-1432): this date is generally considered to be the year the monastery was founded. In 1545, the Trinity Monastery Church, founded under Peter Raresha IV (1527-1538), was reconstructed. In 1840, a winter church was built. In the fall of 1962, the monastery was closed and was abandoned almost until the end of the Soviet period. In 1989, the monastery was reopened. The first Chisinau saint, Metropolitan Gabriel Banulescu-Bodoni, who was canonized on September 4, 2016, was buried in the wall of the monastery cathedral church. EȘANU (A.), EȘANU (V.), FUȘTEI (N.), Trecut si prezent la mănăstirea Căprianad in Basarabia. Chișinău, Editura Căpriana, 1997.

Dragomirnsky Holy Spirit Monastery was founded at the beginning of the 17th century. It is located 15 km from the city of Suceava, in the village of Mitoku in the commune of Dragomirna. The cathedral church of the monastery is the tallest architectural structure in Northern Moldova. In Orthodox Romanian architecture, it is the most famous temple with its unique proportions and intricate details carved in stone. It is nestled among wooded hills of fir and oak. The history of the monastery began in 1602 with the construction of a small church in the cemetery, consecrated in honor of the holy prophets Enoch, Elijah and the Apostle John the Theologian. In 1609, a cathedral church dedicated to the Descent of the Holy Spirit on the Apostles was built. In the 18th century, it was to this monastery that the Monk Paisiy Velichkovsky arrived with a small group of disciples. The Paisian community was forced to move to the Nyamet monastery by the political events of that time: the transition of Northern Bukovina to Austria-Hungary (1775). Monastic life in Dragomirn did not die out even during this period of time, although it was greatly weakened. Since 1960, with the blessing of Metropolitan Justinian (Moisescu) of Moldova and Suceava, later Patriarch of Romania, the monastery was transformed into a women's monastery, which is what it is today.

Extract from Article 58, paragraph 10, most often attributed to the “churchmen” (as priests, monks and nuns were ironically called): “Propaganda or agitation containing a call for the overthrow, disruption or weakening of Soviet power or for the commission of certain counter-revolutionary crimes (Art. Art. .58-2 - 58-9 of this Code), as well as the distribution or production or storage of literature of the same content entails - imprisonment for a term of at least six months. The same actions during mass unrest or using the religious or national prejudices of the masses, or in a military situation, or in areas declared under martial law, entail social protection measures specified in Article 58-2 of this Code.” http://www.gumer.info/bibliotek_Buks/History/Article/st_58.php

The St. George Surucani Monastery of the Orthodox Church of Moldova has an amazing history. The official founding date of the monastery is 1785. Even earlier, a small monastery was organized on this site, where only a few monks led a hermitic lifestyle. The Montenegrin hieromonk Joseph, in search of the most suitable place for asceticism, stopped at a monastery. Later he will propose converting the monastery into a communal monastery. He would later become the first elder-abbot of the Suruchensky monastery. Boyar Kasian, who came from the ancient Bessarabian family of Suruchanu, became the first ktitor of the monastery. The monastery was built on the lands of the Kasian estate, near his estate. Today this is the village of Surucheni, located 19 kilometers from Chisinau. As a monastery, on July 3, 1959, the Suruchensky monastery was closed. Today it is a convent; 19 nuns live there and there is a regency school-lyceum for Orthodox girls. Archimandrite Sergius (Podgorny Spiridon) was born on December 8, 1916. In 1932 he entered obedience at the Capriana Monastery. In 1952, he was tonsured a monk and ordained to the rank of hierodeacon. On June 22, 1955 he was transferred to the New Nyametsky Monastery. After the monastery was closed in 1962, he transferred to the Pochaev Lavra. In 1978 he was ordained hieromonk. In 1993 he returned to the Novo-Nyametsky Monastery, fulfilling the obedience of the confessor of the monastery. He died in 2003 and was buried in the monastery cemetery. Irenaeus (Tafunya), hieromonk. History of the Holy Ascension Novo-Nyametsky Kitskansky Monastery. Novo-Nyametsky Monastery, 2002. Pp. 238-240.

Archdeacon Varachiel (Placinte Vasily) was born on December 22, 1918 in the village of Opach, Kaushani region, into a peasant family. He was educated at a four-year elementary school. In 1941 he entered obedience at the Novo-Nyametsky Monastery. In 1943 he was drafted into the Romanian Army and participated in the Second World War. After the war he returned to the monastery and in 1947 was tonsured a monk. In 1949 he was ordained a hierodeacon. Performed obediences to the housekeeper. On June 17, 1957, he was expelled from the ranks of the brethren and banned from ministry due to disobedience, according to the bishop’s telegram. Soon the archbishop forgives him, and he was able to get a job at the Kyiv monastery of Saints Florus and Laurus. After the opening of the New Nyametsky Monastery, he returned to his homeland and continued to serve as the steward almost until his death, which followed in 2004. He was buried in the monastery cemetery. Irenaeus (Tafunya), hieromonk. Quote Op. Page 246-248.

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