12/24/11. On December 24, the prosecutor from Thessaloniki A. Papamateou and the police chief of Chalkidiki K. Papoutsis, together with 30 police officers and an order for the arrest of the abbot, arrived at the Vatopedi Monastery.
But after the abbot of the monastery was examined by doctors who arrived with the police, it was decided to leave the archimandrite in the monastery for health reasons. Archimandrite Ephraim had severe malaise and stress caused by diabetes and high levels of cholesterol in the blood. At first, the question of his transfer to a prison hospital was considered. However, due to health reasons, Abbot Ephraim could not leave the monastery. A temporary decision was made that until Abbot Ephraim recovered, the Vatopedi Monastery would be under the protection of a police detachment.
The message that Vatopedi abbot Ephraim will be taken into custody has stirred up the Greek public. Many hierarchs of the Greek Orthodox Church made special appeals, supporting the Athos abbot and condemning the police’s intentions to arrest him on the eve of Christmas. The abbots of most of the Athonite monasteries arrived in Vatopedi to provide moral support to Abbot Ephraim. They view what is happening as one of the manifestations of anti-church politics. According to Metropolitan Athanasius of Limassol, Archimandrite Ephraim is calm and said that he completely surrenders himself into the hands of God.
12/27/11 Hegumen Ephraim was arrested and taken to prison in the suburbs of Athens.
On December 27, the abbot of the Vatopedi monastery, Archimandrite Ephraim, was nevertheless arrested and taken out of the territory of Mount Athos by boat. He was escorted by police cars to the most secure prison in Korydallos (a suburb of Athens), where he will await trial.
Archimandrite Ephraim was placed in cell No. 2. Those accused of economic crimes are housed in this building. Father Ephraim was left with personal belongings, including books and mobile phone. The abbot refused a medical examination. He does not admit his guilt.
12/28/11 After arriving in Athens, Father Ephraim did not refer to the serious state of his health in order to be placed in any hospital on this basis. At the gates of the prison, believers organized a rally in support of Father Ephraim. The abbot's lawyers are going to appeal to the Areopagus prosecutor, who has the authority to cancel the decision to arrest the Athonite elder.
Some journalists (for example, reporter Dora Boyazaki from the ANT-1 TV channel) announced the illness of Fr. Ephraim (he suffers from an exacerbation of diabetes) is a simulation and a ruse, allegedly invented in order to delay time before being imprisoned and to be able to mobilize powerful friends, including in Russia.
In connection with the arrest of the abbot of the Athos Vatopedi monastery, Archimandrite Ephraim, the brethren of the monastery adopted a special statement, which states:
“The unjust arrest of our elder Ephraim shocked the hearts of our brothers, Holy Mount Athos, the Church and every spiritual and thinking person.
Who would have thought that people who sacrifice themselves for the sake of their neighbors, selflessly live in continuous obedience, fasting and prayer, could be considered as common criminals and, therefore, could be deprived of their freedom?
Who would have thought that a bearer of divine grace, a worker and teacher of virtue, could be slandered and imprisoned just because people think in this way to serve the laws of justice?
Our brotherhood accepts, approves and supports all the actions of the elder.
We inform the believers that the entire brotherhood is united in love for the elder and accepts his martyr's cross with faith and hope.
We are given strength by the universal support of the Holy Mountain, all the bishops of the Orthodox Church and the people, and we would like to thank all of them for this with all our hearts.
We would like to notify the responsible officials that, in the person of Elder Ephraim, they are imprisoning the entire brethren of the Vatopedi monastery, which numbers one hundred and twenty monks."
(Athos, December 28, 2011)
The Russian Foreign Ministry expressed concern over the arrest in Greece of Archimandrite Ephraim, abbot of the Vatopedi monastery on Mount Athos. According to a statement from the Russian diplomatic department, the Greek court's decision raises concerns given "Archimandrite Ephraim's stated readiness to cooperate with investigative authorities and his state of health."
Greece asks the Russian Federation not to interfere in the situation with the detention of Elder Ephraim
This was stated by an official representative of the Greek Foreign Ministry. This is how he commented on the performance Russian diplomats. According to him, Athens does not accept instructions on justice issues, as the country has a long democratic tradition of respect for human rights.
12/29/11 The Greek court considered Archimandrite Ephraim dangerous to society. The Greek Court of Appeal believes that the arrested abbot of the Vatopedi monastery Ephraim is dangerous to society, and therefore should not be free pending trial, this follows from the court decision on the arrest, excerpts from which are published by the Athens News Agency.
The court also found that if abbot Ephraim is left free, he may repeat the crimes charged to him. “If the accused is released, it is very possible that he will commit other crimes while the conflict with the state regarding the disputed areas continues.”, says the resolution.
His Holiness Patriarch Kirill of Moscow and All Rus' sent a message to the President of the Hellenic Republic Karolos Papoulias in connection with the detention of the rector of the Vatopedi Monastery on Mount Athos, Archimandrite Ephraim.
His Excellency Mr. Karolos Papoulias, President of the Hellenic Republic
Your Excellency!
It is with a feeling of deep concern that I receive the incoming news about the detention of the rector of the Vatopedi Monastery on Mount Athos, Archimandrite Ephraim.
I do not question the powers of the Greek justice authorities and express hope for a fair and objective decision in the case regarding the property of the Vatopedi Monastery. At the same time, I am perplexed by the use of imprisonment before a trial hearing the case on the merits against a monk who does not pose a threat to society and has repeatedly expressed his readiness to cooperate with the investigation. Of particular concern are reports about the poor health of Archimandrite Ephraim, which was not taken into account when he was taken into custody.
Mr. President! In Russia, in Belarus, in Ukraine, in Moldova, in other countries, the people of which are spiritually nourished by the Russian Orthodox Church, millions of believers are alarmed in connection with the police measures taken in relation to the abbot of the famous Svyatogorsk monastery, known throughout the Orthodox world, on those very days when Orthodox Greece celebrates the Nativity of Christ.
I consider it my duty to convey this common pain of ours to the Head of the Greek State and ask for the release from custody of Archimandrite Ephraim, abbot of the Vatopedi Monastery on Holy Mount Athos.
With deep respect,
Patriarch of Moscow and All Rus'
December 29, 2011
12/30/11 The Greek government does not accept instructions regarding the detention of Fr. Ephraim and considers him dangerous to society
Official representative The Russian Foreign Ministry, Alexander Lukashevich, said earlier that the Greek court’s decision to arrest Efrem does not take into account the decisions and recommendations of the European Court of Human Rights.
“Greece is a rule of law state with a long democratic tradition of respect for human rights, in which there is full respect for the independence of the judiciary and a clear separation of powers. Greece does not accept instructions on these issues,” said a representative of the Greek Foreign Ministry in response to Lukashevich’s words.
At the same time, the representative noted the centuries-old relationship of “trust and brotherhood” between Greece and Russia, including on the basis of a common Orthodox religion.
Meanwhile, the Greek court of appeal believes that the arrested abbot Ephraim is dangerous to society, and therefore should not be released pending trial. This follows from the court decision on the arrest, excerpts from which were published by the Athens News Agency.
“Hegumen Ephraim is a person whose character has a tendency towards criminal activity; he acts deliberately and according to a pre-drawn plan,” the court’s arrest order states.
The court believes that if abbot Ephraim is left free, he may repeat the crimes charged to him. The court also rejects the defense's claims that former ministers the countries also involved in the case are not subject to jurisdiction due to the statute of limitations of the case, then the accused abbot should not appear in court.
12/31/11 Archimandrite Ephraim will serve the Liturgy in prison
The arrested abbot of the Athos monastery of Vatopedi, Archimandrite Ephraim, feels well, does not complain about the conditions in prison and even plans to hold a liturgy there.
According to Greek law, the pre-trial detention of an accused can last up to one and a half years.
Previously, the abbot asked to be placed in solitary confinement in order to have the opportunity for privacy and prayer. The prison authorities complied with this request.
Hegumen Ephraim is going to carry out monastic obedience in prison and perform the duties of a priest. Today the vestments were brought to the prison, and on Sunday he will be able to serve in the prison church.
He is treated very well in prison. What he needs is provided to him. Archimandrite Ephraim was allowed special food due to the fact that he has diabetes. The prisoner does not complain about his health, although he recently suffered a viral infection.
Efrem does not dispute his arrest or comment on the progress of the case, leaving that to his lawyers. In conclusion, Ephraim was already visited by two hierarchs of the Greek Orthodox Church - Metropolitan Nicholas of Mesogeia and Lavreotiki and Metropolitan Paul of Glyfada.
Greece does not accept instructions on the issue of detaining the abbot of the Vatopedi monastery, Athos Ephraim. This was stated on Wednesday by the official representative of the Greek Foreign Ministry, Grigoris Delavekouras, commenting on the statements of Russian diplomats.
The official representative of the Russian Foreign Ministry, Alexander Lukashevich, said earlier that the Greek court’s decision to arrest Efrem does not take into account the decisions and recommendations of the European Court of Human Rights.
“Greece is a rule of law state with a long democratic tradition of respect for human rights, in which there is full respect for the independence of the judiciary and a clear separation of powers. Greece does not accept instructions on these issues,” said a representative of the Greek Foreign Ministry in response to Lukashevich’s words.
At the same time, the representative noted the centuries-old relationship of “trust and brotherhood” between Greece and Russia, including on the basis of a common Orthodox religion.
Meanwhile, the Greek court of appeal believes that the arrested abbot Ephraim is dangerous to society, and therefore should not be released pending trial. This follows from the court decision on the arrest, excerpts from which were published by the Athens News Agency.
“Hegumen Ephraim is a person whose character has a tendency towards criminal activity; he acts deliberately and according to a pre-drawn plan,” the court’s arrest order states.
The court believes that if abbot Ephraim is left free, he may repeat the crimes charged to him. The court also rejects the defense's claims that since the country's former ministers, who were also involved in the case, are not subject to the statute of limitations, then the accused abbot should not stand trial.
02.01.2012.
There is still no official reaction from the Constantinople and Greek Orthodox Churches to the arrest of Vatopedi abbot Ephraim.
ATHENS. On New Year's Day, Abbot Ephraim of Vatopedi, who is in the Athens prison of Korydallos, was visited by Metropolitans Jacob of Argolid and Joseph of Prikonis. January 2 Fr. Ephraim was visited by Metropolitan Athanasius of Limassol, who had flown in from Cyprus, who asceticized in his youth at the Vatopedi Monastery under the guidance of the elder.
Despite the fact that in the last week dozens of hierarchs have condemned the arrest of Abbot Ephraim in the press and on television, there has still been no official reaction from the Constantinople and Greek Orthodox Churches, except for the unofficial commentary of the Archbishop of Athens Jerome II, published by the Romthea agency. The Primate of the Greek Church said that he is not aware of all the details of this case, but in any case he is concerned that the arrest is timed to coincide with the Christmas holidays.
On January 2, Foreign Minister S. Dimos, answering questions from journalists, said that events related to Vatopedi and Abbot Ephraim are not within the competence of the Greek Foreign Ministry.
0 6.01.2012. The arrest of Archimandrite Ephraim is illegal.
This brief commentary expresses the opinion that the arrest of Elder Ephraim is illegal and that the corresponding government bodies must immediately eliminate these illegal actions against Elder Ephraim and punish the perpetrators. To complete the analysis, this commentary briefly informs about the legal status of Holy Mount Athos and the groundlessness and unmotivated nature of the decision of the Council of the Court of Appeal of Athens, on the basis of which the decision was made to temporarily detain Elder Ephraim in custody pending trial (with a maximum period of 18 months) .
In order to better understand the illegality of the arrest, it is necessary to first explain that Athos has the status of self-government, while the state has [only] certain administrative powers, in the spiritual, and only, area, the Holy Mountain is under the jurisdiction of the Ecumenical Patriarchate.
In particular, the Constitution provides that Holy Mount Athos: “... in accordance with its ancient privileged status, is a self-governing part of the Greek State, whose sovereignty remains unchanged. From a spiritual point of view, Holy Mount Athos is under the direct jurisdiction of the Ecumenical Patriarchate” (Article No. 105, par. No. 1 of the Constitution).
“The administration is carried out by representatives of the monasteries that make up the Holy Kinot” (Article No. 105, par. No. 2).
“A detailed definition of the status of the Holy Mountain and the management procedure are set out in the Charter of Holy Mount Athos” (Article No. 105, par. No. 3).
“Strict observance of the Svyatogorsk legal foundations is carried out in the spiritual sphere under the supreme supervision of the Ecumenical Patriarchate, and in the administrative plane under the supervision of the state, which also has the exclusive right to protect public order and security” (Article No. 105, par No. 4).
“The above powers are exercised by the Manager, whose rights and obligations are established by law” (Article No. 105, par. No. 5).
Why is the arrest of Elder Ephraim illegal? Because the prosecutor and police forces arbitrarily invaded and forcibly blocked all the roads of Holy Mount Athos without prior notification and accompaniment of representatives of the Holy Epistasy, in violation of the Charter of the [Holy Mountain] and the constitutionally protected rights of self-government of Athos.
More specifically: the method of carrying out the arrest is a direct violation of Article No. 8 of the Charter of the [Holy Mountain], which provides that “judgments rendered are carried out by the personal order of the Manager of the Holy Mountain, through his administrative forces and in the presence of one of the epistats. Protepistat is exempt from being present during an arrest.”
Also violated is Article No. 35 of the Charter [of the Holy Mountain], which reads as follows: “the judicial authorities of the state, when embarking on the prosecution of administrative offenses or criminal offenses on the territory of the Holy Mount Athos, send an investigator who is obliged to immediately contact the Holy Epistasy so that , according to custom, sent one of the epistats, in the presence and with the help of which investigative actions should be carried out.”
Article No. 7, referring to Article No. 8, provides that “... With regard to violations of general criminal law, excluding minor violations, the competence of the criminal court of the city of Thessaloniki”, which in turn raises the question of the lack of competence of the Council of the Court of Appeal of Athens in the work trial of the Svyatogorsk Monk. The fact that the Governor of Holy Mount Athos expressed his regret about the way the detention of Elder Ephraim was carried out is an indirect recognition of the illegality of the actions committed by the judicial authorities of the Greek state, which caused a justified reaction from Russia of the same faith.
To complete the analysis, it should finally be noted that the prosecutor of the Supreme Court (Areopagus), as the only one [of the officials] who can appeal this unfounded and unmotivated decision of the Council of the Court of Appeal, is simply obliged to withdraw this decree, in the name of saving the honor of Greek Justice and its workers.
According to the decision of the Council of the Athens Court of Appeal, the temporary detention order was given to prevent the accused from committing further crimes. The following specific reasons for the decision are mentioned: character traits actions performed by Elder Ephraim during his life: a) using his status as Abbot of the Athos Monastery on a global scale to influence politicians And government officials, b) repeated commission of actions contrary to monastic life and his spiritual mission, and c) causing damage to state property on an especially large scale.
But precisely these facts do not justify such an extreme measure as preliminary detention. On the contrary, making a decision to arrest on the basis that the accused will continue to commit other crimes is unfounded, because it was not proven in court that the elder committed any illegal actions.
In particular, influencing political figures is not a criminal offense and until an official court decision is made, the judicial council has no legal basis violate the presumption of innocence and take for granted that Abbot Ephraim has already influenced political figures and government officials, and thus achieved an illegal result. Moreover, no judicial council or criminal court has the right to judge the Svyatogorsk Monk for violating the monastic order and his spiritual mission. This spiritual control is the prerogative of the ruling bishop of the Holy Mountain, that is, the Ecumenical Patriarch.
And finally, the bias in the case that Elder Ephraim caused damage to state property on an especially large scale is also illegal, since this violates the presumption of innocence of the accused. The essence of the trial, which is proof of involvement in damage to state property, must be proven during the trial and cannot be the basis for a decision on pretrial detention.
From the above, it becomes clear that the state committed a crime by violating the Charter of Mount Athos, the Greek Constitution and international treaties.
The basic principle of state justice and the right of human freedom guaranteed by the Constitution and international treaties, and the principle according to which a person cannot be deprived of his freedom without an adequately reasoned decision of a competent court, were violated.
The competent authorities of the state must immediately restore legitimacy in order to avoid domestic arbitrariness, bringing the Country to international responsibility before foreign states and, thus, losing the international authority of the Country abroad.
The Most Reverend Metropolitan of Driinupol, Cyrus Andreas, in connection with the decision on the preliminary detention of the Abbot of the Sacred Monastery of Vatopedi, Archimandrite Ephraim, made the following statements:
“I was stunned to learn from the funds mass media about the decision to imprison Hieromonk Ephraim, Abbot of the Sacred Monastery of Vatopedi of Holy Mount Athos, regarding a well-known and high-profile case.
I don’t know for what reasons this decision was made. However, I believe that on the eve of Christmas and, in general, the Twelve Days holidays, sending the Hegumen to prison as a simple criminal is an act directed mainly against the Church and, of course, against the Holy Mountain, to the delight of the Church fighters.
At a time when many swindlers, stealing public money, immoral, depraved, large drug dealers, thieves and robbers move freely in society, continuing their destructive work almost unhindered, our justice spends its energy on a monk?
And even if we assume, in the end, that this monk made some transactions with government officials, then this happened - as everyone knows - in search of resources for material support of the large Vatopedi monastery with its large brethren (more than 120 inhabitants) and pilgrims, who literally flood the Monastery, where they receive not only spiritual help, but also food and hospitality on a daily basis.
Let the State be more attentive to its actions so as not to offend the religious feelings of the People.
People have had enough of poverty and misfortune brought about by foolish and incapable politicians. Times are hard and evil now. A nation needs above all unity and unanimity, which cannot be achieved by such methods. Let’s become kinder!”
Elder Joseph said: “The spiritual father plays a special role in our spiritual success. And the fact that we do not feel safe in the monastery, and we have many thoughts, is often the reason that we do not have trust in our spiritual father.”
22.05.2009 Through the labors of the brethren of the monastery 10 295
There is no obedience with reasoning; obedience must be accomplished without reasoning. Even if the elder makes a mistake, God will reward you for your obedience. Pankratiy. Father Ephraim, together with his brethren, belongs to the direction of monastic life that he established on Athos great old man Joseph the Hesychast. They call him their "spiritual grandfather." Spiritual father Fr. Ephraim, monk Joseph is a direct spiritual child of Elder Joseph the Hesychast; he lives not far from the Vatopedi Monastery and regularly comes to meetings of the brethren. How is his health now?
Ephraim. Now he no longer comes, he only conveys his words to us.
Pankratiy. But in any case, I found a time when he came to the monastery and held conversations with the brethren, inspired conversations that concerned the most important thing for us, the most internal, secret issues of monastic life, inner life. How can we live, how can we be saved, how can we overcome the difficulties that are inevitable on the monastic path. The experience of the Vatopedi Monastery is especially important for us because in some ways our monasteries are similar. When the brotherhood of Joseph the monk, including Fr. Ephraim, moved from New Skete to Vatopedi, then the Vatopedi monastery was probably as sad a sight as our Valaam monastery 15-20 years ago. I was on Mount Athos in the early 90s, and I can testify that indeed at that time, before extensive restoration work, many monasteries were in disrepair.
Several years ago, already taking advantage of the goodwill and hospitality of Fr. Ephraim, I went outside the hotel where I was placed, the beautiful, well-appointed hotel of the Vatopedi Monastery, there is even an elevator, and suddenly I saw very familiar corridors, the same old, shabby, with the same cobwebs in the corners, with piles of firewood - that is, everything something that we know well here on Valaam. And it must be said that during the years that this brotherhood spent in Vatopedi, it transformed the external appearance of the monastery, but mainly it adjusted the brotherhood of the monastery in such a way that in addition to intense internal spiritual work, the brothers bear a very difficult, difficult obedience of hospitality, love, in a good sense this word is the mission of bringing the word of God to many people who come every day to this holy ancient and great monastery. Therefore, the experience of the Vatopedi Monastery is very important for us, it is important precisely in that sense - how to combine this steady, solid monastic life with the pressure of the outside world, with the enormous pressure of people with their problems, their sorrows that every day overwhelm the monastery and cry out for help. And some people, by the grace of God, by the grace of God, can withstand this onslaught and really help people, while others begin to break down, become despondent, and begin to think about whether this is the place he was looking for or whether it would be better for him to find another calmer? And here a question arises, quite often for our brethren, I think that probably it often arises among the brethren of the Vatopedi monastery - how to return to the first inspiration? How to kindle the Grace of God? So that there would be no despondency, no despair, no sadness, but there would be clear, inspired service to God.
Ephraim. I am also very glad that after the spiritual meal, we came to a real, material meal, which is a continuation of the spiritual meal. And as according to monastic tradition, during the material meal the word of God is given to the monks. And as I told the geront (abbot), the Valaam monastery and Vatopedi monastery are twins. Although this is only my second time here, I feel this problem is mine, because the spirit of the geront (abbot) is very close to our spirit. And as the elder bishop said: we have a special duty, as monks, to adequately respond to the call that God gave us. Christ is the same yesterday, today, and forever. This is the One who said: “Follow me” to his Apostles. He speaks the same today, and we, monks, are participants in this invitation, whom He called to monastic life, despite our weaknesses and our sins. Because monasticism is a continuation of the apostolic life, a continuation of the first monastic community (community), the leader of which was Christ. And in other conversations that I had on Russian soil, I said: the hope and hope of the whole world and the whole church is Orthodox monasticism. Therefore, our responsibility is great; we monks are called to show that grace still testifies to itself today. And today it is possible to experience Christ experientially. And therefore, the presence of monks means the presence of the fullness of grace in this world, and therefore a monk who renounces, leaves the world, commits by his departure a silent but significant revolution. He rejects the worldly spirit, the worldly way of thinking—throws it in the trash. And he also throws all the honor of this world into the trash. And as the Apostle says: “I counted everything as rubbish in order to gain Christ.Our grandfather Joseph the Hesychast said: “the first grace you receive is for us to leave the world.” But this does not mean that it all ends here, here, now it all begins. Therefore, leaving the world, we must complete our mission here. Therefore, we must surrender completely to the spiritual father, to whom grace has led us, and submit to him completely. A monk who comes to the monastery with his own conditions has already started badly - this is what Elder Joseph especially emphasized in his teaching. Elder Joseph said: “The spiritual father plays a special role in our spiritual success. And the fact that we do not feel safe in the monastery, and we have many thoughts, is often the reason that we do not have trust in our spiritual father.” The place of the spiritual father is very significant and therefore such obedience is prescribed for a monk.
Unreasoning obedience creates constant inspiration, it is given a desire for God, this gives birth to love for God, gives birth to a thirst for God and spiritual insatiability in a monk, as the prophet says, “they will eat, but will not be satisfied,” “they will drink and will thirst even more.” ". Therefore, the position of a monk should be such that even in a dream one should not remain without divine attraction, and this love and attraction to God is the one that activates inner grace. And therefore, when pilgrims ask us: “Don’t you feel the routine in the monastery? We see that every day you do the same thing,” and we answer: the only thing that monasticism does not represent is routine. Because every day there are new feelings, new experiences, a new presence of grace, which so delights the soul and gives fullness, and this fullness gives constant joy. But since we don’t have much time, I’ll stop here to answer your questions.
Pankratiy. What gives rise to the “richness of inner life”? In fact, there is a danger for a monk; he can fall into this “routine”. Recently one brother told me that “I live some kind of plant life: I eat, I sleep, I work, I sleep again, I eat again...”
Ephraim. We must pay special attention to our conscience, to the accurate keeping of the commandments. This activates the grace within us; if a monk does not strictly keep the commandments, he does not have a sense of grace, and therefore he does not feel this grace. When the soul feels grace, it rejects everything else and feels a constant patronal holiday within itself. Therefore, always use obedience for your spiritual advancement and do it with nobility. We obey not because we are defective children, not because we have no will, and not because we have mental illnesses - we obey in order to imitate Christ. And the first thing a monk must understand well is that this is monasticism. One novice who recently came to the monastery told me: “I came to the monastery to pray and read.” I told him: you are starting with a mistake, the monastery is not a center for studying the patristic works, but a center where you learn how to get rid of passions, overcome passions , so I came to the monastery to show obedience, so that everyone would use me, everyone would step on (trample on) me. If everyone doesn’t use a cenobitic monk, he is a failure. How is it used? Because he has such a disposition that everyone will ask him to help. And then this person rightly begins to find grace with confidence and will feel a spiritual flame within himself, and this flame will manifest itself as an inexpressible attraction to God.Pankratiy. But in reality it happens that we have a lot of obediences, we have a lot of ministries, a lot of work. We have huge monasteries, but there are not many people who could properly keep it all in order. Therefore, everyone has a lot of work. And many brothers are getting tired. And if even more so he tries to act according to your word, and to be a servant to everyone, and everyone can use him, then it turns out that by the evening he no longer has any strength. And if he prays, then he prays inattentively, yawns, and thinks about how he can go to bed faster.
Ephraim. This hard work – for Christ’s sake, it covers everything.
Ephraim. A monk, even when he works, his mind does not leave prayer. And therefore work, even if there is no time to pray in the cell, covers everything. And you know what, when obedience robs you of your cell prayer time, never be sad about it! I was a cook at the monastery for four years, and now I confess to you: you know, a cook never has a day off. On Sunday, everyone sat under the trees and read, I once went to the elder and said, “Everyone is reading, but I don’t read?”, and the elder answered me as follows: “Son, has Mary of Egypt ever seen Holy Scripture in front of her? And how?” "Did she answer with quotes from the writings of Father Zosima?" and this answer calmed me down, and I never had any more thoughts. Grace enlightens, grace gives spiritual enlightenment. And if a monk is not subject to despondency and negligence, and it is not because of this that he does not have time for prayer in his cell, this monk is a martyr.
Question. When I have sorrows, what should I do to maintain prayer without thoughts?
Ephraim. When a person has sorrows, he always has thoughts. But I must pay attention not to keep it to myself. When he has some kind of sorrow inside, let him go and confess, and this will give him great relief.
Question. Can we call pain in the heart crying if there are no tears? And if this happens during the Divine Liturgy.
Ephraim. There is an external tear, there is an internal tear - that is, heart pain. And there are people who by nature do not cry easily and for them the internal pain of the heart replaces external tears and sighs.
Question. How to warm up this cry of the heart?
Ephraim. Love and attraction to God, love to Christ. And as far as possible to be at the feet of Christ. And it helps a lot for a monk to go in spiritual contemplation to the crucifixion of Christ, at a time when He was beaten, when they spat on Him. And I thank God that I did not live in the time of Christ, because then I would have spit on him too.
Question. Before you begin prayer, how to tune in to a reverent attitude towards the name of God.
Ephraim. When a person is constantly thinking about how to keep the commandments, I can say that grace, as it were, automatically prepares a person for this love, for reverence for God. And that’s why Grandfather Joseph said: “Obedience will bring prayer, not prayer will bring obedience,” and this is what is said in the Holy Scriptures: “obedience is higher than sacrifice.” And one more thing: whether the spiritual father is here or not, a monk must always ask himself: “Am I now in the spirit of my elder?”, because obedience in a monastery is not a discipline, not only an external action, but a purely heartfelt action. And we do this obedience out of love for God, and therefore Christ identifies the legislative organs of grace with Himself, saying “whoever listens to you will listen to Me, whoever does not listen to you will not listen to Me.” And as it was read in today’s Apostle, “obey your teachers, because they are watching over your souls,” so that you do this with joy, and not with groaning, because it is not good for you. And therefore Elder Joseph the Hesychast again renewed the spirit of Theodore the Studite on the Holy Mountain. And he emphasized the “repose of the elder” - that is, the concern that the elder is pleased with the novice, and therefore the “repose of the elder” is a Christ-centric and not a human-centric action, not sentimental, and this is very important for a monk.
Pankratiy. Repeat again - this is a very important thing.
Ephraim. Obedience is not a human-centered action, but a Christ-centered one, it is not a sentimental connection between two people.
Pankratiy. In other words, this is not man-pleasing, but Christ-pleasing.
Question. How can you humbly refuse your brother so as not to lose peace?
Ephraim. Sorry brother, I can’t help you now, but I will help you another time. One day our guide went to one brother to ask him to read the psalter. And my brother was tired, when he saw him he immediately said, “Come on, get out of here.”
Question. They say that one must surrender oneself to one’s spiritual father in simplicity of heart, but Lately There are no such people, they say you must obey with reasoning, but if you reason, it’s as if this is no longer quite obedience.
Ephraim. There is no obedience with reasoning; obedience must be accomplished without reasoning. Even if the elder makes a mistake, God will reward you for your obedience. In two things we can show disobedience, this concerns dogma and ethics, that is, dogmas and morality, it is even said in the Fatherland that “if the elder is immoral, but there is no danger for you to fall into the same sin, stay with him.” Where Grace planted a monk, that’s where he will succeed. He will leave the monastery only if he is expelled, but he himself should never leave. Because there is a special demon who presents us with ideal places other than our monastery. Many Russians come to the Holy Mountain to find spiritual life, so to speak. And they go from one patronal feast to another patronal feast, from one cell to another. And they are absolute losers, they have only one thought: one day we will find this life - and they never find it, they cannot take root.
Pankratiy. Just like if you replant a tree seedling often, every year, it will never grow.
Question. How do they say that a person should have a joyful face, but if he has sadness about sins, internal struggle, sorrow, then how can he have a joyful face?
Ephraim. If you think like this, then there will always be sorrows in your thoughts, some will go, others will come. This sadness does not remain forever, and when the monk gains experience, he will laugh at himself and think “how I was deceived by these internal changes, how I was deceived by them.
Pankratiy. And I will also add that the Holy Fathers wrote that we should greet our brothers with a friendly face, we should not increase the sorrow. Even if we are sad inside and the cats are scratching at our souls, we must greet our brother warmly. This is not some kind of people-pleasing, but this is bearing each other’s burdens. This is how we fulfill the law of Christ, even in such a simple thing - just smiling at your brother, just making him such a face that you are pleased to see him, not to mention not saying a rude word, or neglecting, or turning away - this is already a sin.
Pankratiy. Here is another question that many asked: Will Elder Joseph the Hesychast be glorified as a saint and how is the situation now?
Ephraim. Don't know. And to be honest, I’m not very interested in this - because for us he is a saint. And whether he is glorified or not is not the main thing for us. And by the way, this is the latest fashion, in Orthodox Church There was no official glorification of the saints. The people themselves recognized holiness and experienced the holiness of some saint. And we know Simeon the New Theologian who celebrated the memory of his elder all week. But I believe that this hour will come, because he (Elder Joseph) constantly performs miracles, helps many, both monks and laymen. And it appears to our brothers. What I want to say at the end of the conversation: You must feel your purpose. Because Balaam is a spiritual foundation, and now on this journey (now more than a few years ago) I realized that Balaam lives in the hearts of Russian Orthodox Christians. And they believe that he will play a big role in helping the Russian people. We will not disappoint these people! And how will we contribute to the cause of helping the Russian people, not by going back and forth, talking, preaching; and if we experience the experience of grace, those who come to us will feel it, and will leave here with different faces, that is, changed for the better.
Archimandrite Ephraim (also known as Ephraim of Philotheus, Greek Εφραίμ Φιλοθεϊτης and Ephraim of Arizona, Greek Εφραίμ Αριζόνας, English Ephraim of Arizona, in the world Ioannis Moraitis, Greek part Ιωάννης Μωραΐτης).
Our contemporary Archimandrite Ephraim (Moraitis) is an ascetic, shepherd and missionary, through whose work monastic life was revived in a number of Athonite monasteries, and several monasteries were founded in America and Canada. Father Ephraim is a spiritual child, novice and companion of the famous Athonite elder Joseph the Hesychast, who was able to fully perceive the rich spiritual experience of his great teacher.
The Lord called Father Ephraim to the path of monasticism in his youth and from the very beginning in a special way testified to His care for this newly chosen warrior of Christ. “I was nineteen years old,” the elder writes in his memoirs, “when I set out on the path to the inheritance of the Mother of God, to the Holy Mountain. This path to monastic life was shown to me by my virtuous and monastic-loving mother, now nun Feofania.”
In the first years of the German occupation of Greece, when Ioannis (this was the secular name of Father Ephraim) had to leave school in order to earn money, in one of the parish churches of the city of Volos he was lucky enough to meet an Athos hieromonk, who formerly belonged to the brotherhood of the famous ascetic Joseph the Hesychast. This hieromonk became for young man a mentor and adviser, an assistant in his spiritual growth. “I chose him as my spiritual father and, thanks to his conversations and advice,” says Father Ephraim, “I soon began to feel my heart moving away from the world and rushing to the Holy Mountain. Especially when he told me about the life of Elder Joseph, something sparked in me and my prayer and desire to get to know him as soon as possible became fiery. When the time finally came—September 26, 1947, morning—the boat slowly took us from the world to the holy Mountain: so to speak, from the shore of temporality to opposite bank eternity."
The future elder was among the closest disciples of Joseph the Hesychast, an outstanding mentor of monastics, who soon led those who devoted themselves to his leadership from earth to heaven.
In the community of Elder Joseph, Yannakis was the youngest. Life there was harsh and of little comfort from a material point of view, but it was replete with spiritual consolations. And the first of them was the communication with the elder: “I came to know him as a true God-bearer. An excellent spiritual strategist, most experienced in the battle against passions and demons. It was impossible for a person, no matter how passionate he was, to stay close to him and not be healed. If only he would obey him.”
Elder Joseph believed that the main work of a monk was mental prayer, connecting a person with God, enlightening him with Divine light. He himself was a great doer of it, an unsurpassed “theologian of experience,” and he raised his children in the same spirit, teaching them the perfectly comprehended science of inner work. And what other examples and what “stimuli” did the brothers need, who often saw their Elder after many hours of prayer in a state of grace-filled change, when his face was visibly illuminated by an unearthly, uncreated light?
Next to his mentor, Father Ephraim spent twelve years - as long as Father Joseph had lived since their first meeting - literally absorbing his teachings and instructions. The Lord vouchsafed the novice to serve his geronda until his very last breath.
Philotheus, who was elected abbot of the Svyatogorsk monastery and perfectly organized its internal life, did not stop there: gradually, through his care and with his blessing, several groups of his disciples “split off” from it, reviving monastic life in a number of Athonite monasteries (in particular, in such monasteries such as Karakal, Kostamonit, Xiropotam, the monastery of the Holy Apostle Andrew the First-Called).
And then, by the special instructions of God, Father Ephraim, entrusting Philotheus to one of the members of his brotherhood, left the “Garden Holy Mother of God"and moved to... the USA, where in the state of Arizona, in the desert, he founded a monastery in honor of St. Anthony the Great. In total, eighteen male and female monasteries have been established under his care in America and Canada today.
WE CONTINUE TO TALK ABOUT MONASIC LIFE ON HOLY MOUNT ATHOS. WHAT ARE THE DIFFERENCE BETWEEN GREEK MONKS AND RUSSIAN MONKS, WHAT DOES THE DAY OF AN ATHONS MONK CONSISTE OF, AND WHO ARE THE MOST REVERED SAINTS IN GREECE? ARCHIMANDRITE EFREM TELLS ABOUT THIS.
Geronda* Ephraim, please tell us how monastic life on Mount Athos differs from life in other monasteries, in particular in Russia?
The Holy Mountain is a special place. From its foundation to the present day, monastic life did not stop there. Monasticism on the Holy Mountain continues uninterruptedly; it is a continuation of tradition (ancient Slavic - “tradition”). When we talk about the Svyatogorsk tradition, we do not mean folklore, rituals or cultural customs, which are based on art, relics, archives, etc. The Svyatogorsk tradition is the tradition of consecration, the art of consecration. Tradition is not a dead state of the past, nor is it the benefit that we receive from reading traditional patristic books (although this, of course, is obligatory). The Svyatogorsk tradition is the bearer of that path, that image, that method by which a monk achieves deification, personal sanctification. This living tradition, which is transmitted (hence the words “tradition”) from an elder (spiritual leader) to a monk (novice, student).
In Russia there is a flourishing of monasticism, the enthusiasm of Russian believers and an attraction to monastic life. Of course, communism caused great damage to Orthodox spiritual life in general and monasticism in particular.
But in order for true inner spiritual life to exist in the monasteries of Russia, and not just external forms without content, the monks must be nurtured by appropriate spiritual fathers, prudent spiritual leaders, the so-called elders. They exist today, because if they did not exist at all, it would be a sign of abandonment by God, but nevertheless, we believe correct communication Russian monks with modern elders of the Holy Mountain. This is happening today and, in our opinion, should be done in the future. In this way, the light of the direct living experience of tradition will be transmitted to Russia, just as it is experienced experientially on the Holy Mountain.
What does the day of an Athonite monk consist of: what obediences do the brethren of the Vatopedi monastery perform?
Usually in Svyatogorsk monasteries (coenobitic monasteries), which is our monastery, the day is divided into three parts: the time of divine services in the cathedral, the time of obediences and cell time, approximately eight hours for each.
The main activity of a monk is not his obedience to housework, but service to God, which takes precedence among all other affairs in the community. Church services in the Svyatogorsk cinnovia are an inexhaustible liturgical council, which has as its prototype the unceasing praise of Angels in eternity. Within the walls of the more than thousand-year-old cathedral church of the monastery, a monk has the opportunity to participate in the verbal service, which was continuously offered to God by previous fathers and now continues to be offered in the same way, by the entire Church together with all creation “with one mouth and one heart.”
Through obedience in the community, the word of the Savior is actively applied: and whoever wants to be first among you, let him be your slave; since the Son of Man did not come to be served, but to serve and to give His soul as a ransom for many (Matthew 20:27-28).
Obediences are determined by the Holy Council of the monastery in accordance with the measured way of farming and the lifestyle of the fathers and according to the individual spiritual needs of each monk. The basic obediences are the abbot, the governors, the steward, the representative in the Sacred Cinema of the Holy Mountain, as well as the propepistat, elected every five years. The right to elect the latter belongs to the first five, in hierarchical order, monasteries of the Holy Mountain. In addition, in our monastery there are obediences of secretaries, sacristan, archivist, librarian, steward of the monastery in Porto Lagos, registrants, sextons, singers, icon painters, cooks, refectories, hotel workers, gardeners, bakers, prosphora maker, gatekeeper and others.
In the cell, the monk makes his so-called rule (Greek - “kanonas” - canon), which must be fulfilled every day without omission. It's about about the Jesus Prayer using the rosary and prostrations to the ground, the number of which is determined by the geronda (elder, abbot). Then the monk reads, prays, cries before Christ, asking Him to show His mercy not only to him personally, but to the whole world. A monk is a prayer book for the whole world. A monk’s cell is a sacred place and its sacredness is mysterious. Therefore, on the Holy Mountain, not only laymen, but also other inhabitants are not allowed to enter the cells of the fathers. The Svyatogorsk monk does not receive guests in his cell, except for the elder and, if he is sick, the monastery doctor or the fathers serving in the hospital.
Do Athonite monks communicate with Russian monks?
Of course, the Holy Mountain residents have communion with Russian monks: they have one goal, one battlefield, one reward, one Bridegroom Christ. Svyatogorsk monasticism has a universal scale - and within this dimension it also embraces Russian monks, many of whom visit the Holy Mountain.
How is the relationship between the brethren and the pilgrims?
The brethren who are assigned to serve in the archondarik (hotel) communicate directly with pilgrims and tell guests about the monastery. Service to pilgrims is performed in the spirit of brotherly love, sacrifice and selfless love. A novice monk serves his neighbor as the Lord Himself. He has no benefit from this service; he works for free and does not expect praise from people. He serves for the love of Christ. The life of a monk is generally Christ-centric.
What are the rules of stay for pilgrims on Mount Athos?
Pilgrims who visit the Holy Mountain must observe the rules and obey the laws of each monastery. They need to participate in divine services, in a common meal and, in general, follow the program of the monastery for their own spiritual benefit. Let us emphasize that the Svyatogorsk monasteries are not hotels, but spiritual institutions where the sanctification of monks by the grace of God takes place. Guests-pilgrims can also absorb part of this leaven in order to transfer it into their society, into the world.
How do they become novices and monks on Mount Athos? Can people from other countries become them?
When the abbot believes that someone has the appropriate prerequisites to become a monk, then he leaves him in the monastery, and he follows its rules as a novice (Greek - “dokimos monkhos” - “tested monk”). Of course, representatives from other countries of the world can also become novices. In every monastery of the Holy Mountain there are foreign brothers, not only Greeks. We remind you that Holy Athos is an Orthodox universal place. All monks of Svyatogorsk monasteries are equal, regardless of age, nationality, education, or social status. All monks, from the abbot to the last novice, are treated equally, that is, with respect for the human person.
What is the practice of staying on the Holy Mountain: how many years does one have to work as a novice to become a monk?
Anyone who wants to become a monk must first be tested. At first he is numbered among the novices. This trial can last from one to three years. The tonsure takes place when the abbot considers that the novice is ready for monasticism.
Geronda Ephraim, please name two or three of the most revered saints in Greece.
In Greece, the Mother of God is most revered (Greek - “Panagia” - “All-Holy”, the most common name for the Mother of God). Also highly revered are the holy martyrs George the Victorious and Demetrius the Myrrh-Streaming (Thessalonica), and St. Nicholas the Wonderworker. In the cities and villages of Greece there are many temples consecrated in their honor. Every second Greek family has people named after these saints. Among the newest saints, St. Nektarios, the Wonderworker of Aegina and St. Seraphim of Sarov are highly revered. It should be noted that St. Seraphim is for the Greeks what St. Nektarios is for the Russians.
Which of the Greek women of past centuries (poets, writers) do the Greeks love and respect?
An outstanding writer of Hellenism, to whom the Greeks pay due respect, is Penelope Delta, who died tragically. Also very much loved is Sofia Vambo, a wonderful singer and actress of the twentieth century. She was the one who inspired the Greeks with her songs in the battles against the Italians and Germans during the Second World War.
Although there are good writers and poetesses in Greece today, we personally greater value we give to other Greek women whom, in our opinion, it is appropriate to love, honor and take an example from them. Aren’t those Greek women with many children who themselves strive to live a Christian life and try to “portray Christ” in the hearts of their children the heroines? I can also tell you that I know many such heroines who “have writer’s blood flowing” and in their free time they write poetry and prose. To society they seem insignificant, but before Him who tests all creation, they are great, very great.
In our modern era, the norms of life have changed, or rather, turned upside down, and instead of honoring and loving saints and wise personalities, preference is given to heroines and television stars. I was very upset by the fact that I learned from my friends that a few months ago a Greek “artist” released a DVD of sinful content, and two hundred thousand copies were sold in two days! I hope there are no such precedents in your country.
Geronda Efrem, the magazine “Slavyanka” is 5 years old. What do you wish for the readers of our magazine and all Russian Orthodox women?
Having looked through the issues of your magazine that you sent us, I was pleasantly surprised and even inspired, although I don’t know Russian. It is clear that your magazine is serious: it respects women, values traditions, loves the Church, and strives to continue its work with Her blessing.
It is impossible to even look at most Greek and European magazines dedicated to women; as they say, “it is shameful to eat and speak” (Eph. 5:12), much less “to see.” They humiliate the personality of a woman, who is presented only as an object of pleasure and nothing more - the reader does not receive any other information. I remember how a few years ago a pilgrim from Brussels, a university professor, visited our monastery. He complained to us about his sixteen-year-old daughter: the girl did not want to obey her parents at all. In the conversation, he also mentioned a contemporary women's magazine that she was reading. It turns out that every issue of this magazine publishes articles with advice on how women can better have sex. Tell me, what kind of girl will obey her parents under such conditions? Unfortunately, these are the “parting words” of the media today. We must cry and repent, because today we have not only lost our divine-human purpose, but we are in danger of losing the very image of man.
We pray that “Slavyanka” will celebrate not only its hundredth anniversary, but, if God’s Providence blesses, it will remain at the height reached until the end of time! We also pray that the readers of the magazine and all Russian women will never forget that they are created “in the image and likeness of God” and that only in marriage or monasticism (since both are equally great Sacraments) can they be perfected as individuals in Christ and forever and ever.
*Geronda (gr. “older”) - z.: respectful address to clergy. For example, abbots are never addressed with the word “father,” but always “heronda.”
Is it easy for a woman to be a general?
Section: Visiting us - October 14, 2010 The Holy Intercession Convent in Tolochin needs help.
Section: Matters of Faith - February 24, 2013 Archpriest Niklai Vazhnov: Be gentle and kind
Section: Our guest - October 20, 2011Bishop Daniel of Arkhangelsk and Kholmogory and Bishop Tikhon of Yuzhno-Sakhalinsk and Kuril: Faith is the spiritual foundation of the people
Section: Visiting us - June 10, 2011
Quite a lot is known and published about Hieroschemamonk Ephraim: his biography in the Valaam Patericon, the anthology “Valaam of Christ’s Russia”, in the brochure “Temple of Military Memory. Smolensk monastery on Valaam." Extensive memories of the elder Archimandrite Afanasy (Nechaev), priest Alexander Osipov, writer B.K. Zaitsev, records of monk Iuvian (Krasnoperov), hieromonk Sergius (Irtel) and others have been preserved. Such interest in the personality of the hieroschemamonk is due primarily to the height of his ascetic life, as well as the fact that he was the confessor of members of the imperial family, in particular Grand Duke Nikolai Nikolaevich. While working in the archives of the Valaam and New Valaam monasteries, I had the opportunity to study the correspondence of Fr. Ephraim, a significant part of which has also been published. However, there are letters, mainly to the laity, that help to present a more complete picture of the senile ministry of Hieroschemamonk Ephraim.
Hieroschemamonk Ephraim (in the world Grigory Ivanovich Khrobostov) was born on January 23, 1871 in the village of the Imperial Porcelain Factory of St. Petersburg in the family of an artisan.
“When he was twelve years old, he ran away from his father’s house in St. Petersburg here, to Valaam,” Archimandrite Afanasy (Nechaev) recalls the story of his confessor, Fr. Ephraim. - I read books about monks and, having met the Valaamites in their chapel in St. Petersburg, decided to become a monk. Told my father. He forbade him, and when asked again, he beat him. Then the youth Gregory collected one ruble of money - the cost of travel to Valaam - and left secretly. He came to the abbot and asked to leave him in the monastery: the youth loved the heavenly world. But the rules of the monastery are strict - you cannot accept minors. The boy burst into tears: no, he will not leave for anything, and if by force, then he will go into the water. Only such determination of spirit creates ascetics. He walks around the monastery and hears a conversation: “We don’t have enough carpenters to build the cathedral.” And then our poor outcast remembered that he, too, knew how to plan and chop. He rushed to the abbot. He knocked at his feet: “Father, Father Superior, I remembered, because I am an excellent carpenter.” Everyone laughed, but decided to leave the boy for testing.”
The spiritual leaders of the youth were the holy schemamonks Alexy (Blinov) and Antipas (Polovinkin), a student of St. Antipas of Athos, from whom the future Elder Ephraim learned to do the Jesus Prayer and, thus, became the continuer of the Athos hesychast tradition in the Valaam monastery. Gregory performed his obediences in the locksmith's workshop and in the monastery library, which at that time was in charge of his elder, Fr. Antipas.
According to the stories of Fr. Ephraim, “his father searched for him for a year and a half, and found him. The son managed to prove himself, and the monks themselves begged their father to leave the youth Gregory in the monastery. And his father agreed.” Further, Archimandrite Afanasy narrates another interesting circumstance from the life of the father and son of the Khrobostovs: “From the very beginning, the idea came to George to pray to God so that his father would become a monk. He went into the forests where the chapels stood, and, hiding from people, cried out in a loud voice so that it could be heard in heaven: “Mother of God, bring my father to this monastery.” And the voice of the lad was heard in heaven. However, thirty years have passed. The son had been a hieromonk for a long time. Suddenly his father arrives, tells his son the story of his life and asks to accept him as a monk. Gregory was his firstborn, and his wife died giving birth to him. Then my father made a vow to become a monk, but did not fulfill it. He married again and had many children. He was already sixty years old, his second wife died, and he became seriously ill. And he sees a vision: two men in monastic robes appeared before him and said to him: “Why didn’t you fulfill your vow?” And the old man prayed to give him life in order to fulfill his vow. He recovered and now he has arrived. The whole monastery was excited. Great joy filled everyone. And they tonsured him with the name John. He lived another twelve years and was buried in the monastery cemetery.”
On December 28, 1894, Gregory was enrolled in the brotherhood of the monastery, and on March 18, 1895, at the age of 25, he was tonsured a monk with the name George. The diocesan authorities noted that his tonsure was “unlike others,” therefore it was indicated that “after tonsure, he should remain until the age of thirty in the monastery of All Saints or in some other one with the consent of his elder and with the blessing of the abbot.”
On July 27, 1897, Monk George was ordained a hierodeacon, and on June 28, 1899, a hieromonk.
Monk Iuvian (Krasnoperov) recalls: “Immediately upon accepting the grace of the priesthood, Hieromonk George showed exceptionally rare zeal and love for the most frequent and diligent priestly service, which he always performed with deep prayerful ascent and accompanied by zealous remembrance of the departed, whose names he always remembered in great numbers and, moreover, unmissably, at every Divine Liturgy performed by him.” Such a zealous attitude towards worship will later find its expression in the feat of daily serving the liturgy.
In 1904, Hieromonk George was sent on a business trip to perform divine services and religious services on the training ship "Europe". Upon his return, he served in the Salmi and Shustaim parishes of Finland. In October 1907, Fr. George was appointed rector of the St. Nicholas Church of the Epiphany in St. Petersburg. The Valaam hieromonk enjoyed enormous fame and popularity in the capital in different strata of society, even among members of the imperial family. According to Fr. George, “he became the confessor of the Grand Duke and other princes due to the fact that his father served in the stable department in St. Petersburg, and therefore he had access to the palace through his father. So they recognized him there, and over time he became the confessor of many persons of the royal family.”
For his diligent pastoral service, Hieromonk George was awarded many imperial and church awards. In 1905 he was awarded a gaiter, in 1909 - a golden pectoral cross from the Holy Synod; in 1910 - the same cross from the office of the sovereign emperor and two gold pectoral crosses with precious decorations: the first - from his august spiritual children, and the second - from the parishioners of the St. Nicholas Church of the Epiphany in St. Petersburg. In 1915 Fr. George received the Order of St. Anne, 3rd degree. Already being a hieroschemamonk, he was awarded the club in 1938.
In 1914 Fr. George returned to Valaam. But he didn’t have to stay in his native monastery for long.
With the outbreak of World War I, the hieromonk went to the headquarters of the Supreme Commander-in-Chief - the Grand Duke
Nikolai Nikolaevich, where he celebrated the Divine Liturgy daily in the camp church at headquarters. Later " Grand Duke often called him for spiritual advice to himself, to the “Bezzabotnoe” estate, and the last time, in 1916, to Tiflis.”
With change political system in Russia o. George returned to Valaam. On February 23, 1919, he was tonsured into the great schema with the name Ephraim, after which he retired to the Smolensk monastery, built at the expense of Grand Duke Nikolai Nikolaevich.
The monastery poet Monk Vikenty spoke about the life and feat of prayer of the elder in the monastery in verse:
Here is the monastery, there is a stone temple in it, I entered it.
Here the confessor labored in fiery prayer.
In humble unworthiness he spent many years in the monastery
The army serves the liturgy of Christ about the fallen.
Prince Nicholas founded the temple by his sacrifice,
So that the warriors, the dead army, would be remembered in it by the elder.
Since then, confessor Ephraim has been praying here,
Asking for peace from God for all who have fallen.
In October 1925, Fr. Ephraim was appointed temporary acting monastic confessor, and on March 4, 1927, by a majority vote of the brethren, he was elected confessor and at the end of the same month confirmed in office. As already mentioned, before Elder Ephraim the confessor was Hieroschemamonk Mikhail (Popov), who was removed from office as an unyielding supporter of the old style. O. Ephraim did not welcome the new style, but did not resort to extremes, trying to be faithful to the principle of obedience. In this regard, some children of Fr. Mikhail was sensitive to the appointment of Elder Ephraim as confessor. However, Fr. Ephraim as in calendar issue, and regarding his appointment and then election, he relied on the will of God and the blessing of the hierarchy.
Now he often had to visit the monastery, confess to the brethren and take part in the spiritual council of the monastery.
Archimandrite Afanasy (Nechaev) recalled that once, “when Holy Week came, he (Father Ephraim - Author) had to stay in it (the monastery - Author). Intensified preparations were underway for Easter, everyone was cleaning the churches and premises, but in his monastery there was no one to do this. I offered my services. He then asked to sweep the dust in his temple. I did this. But then I saw that the cell at the temple was in terribly neglected condition. The dust and cobwebs had probably not been removed for years. I decided to clean it all out. I come to the monastery and tell him about this. He was very unhappy, although he did not express it directly. But then I found out what it was. It turns out that there are two systems of life: according to one, there should be great purity and order in everything, and according to the other, on the contrary, the highest state of the soul, when it does not pay any attention to it. Father Ephraim apparently practiced both of these systems at once, because in the house where he lived permanently, his place was clean, but in his cell at the temple there was complete desolation. And he, of course, was unpleasant that I violated his way of life. But he did not directly reveal this secret of his.
This is the subtle etiquette of hermits. And I had a lesson - not to show increased jealousy without asking, because it is often not according to reason.”
The elder talked with the brethren and laity and confessed to them in the cathedral church, but more often in the monastery. Father Ephraim, “tall, cheerful, with smiling eyes,” attracted everyone to him with his spiritual experience, friendliness and love. “He greeted pilgrims with great spiritual openness - with soul-saving conversations, with the indispensable samovar.” Many of those who had the opportunity to visit the elder received spiritual help and consolation. And then they sent parcels and letters in gratitude. “I value every word of your conversation and your letters as worth its weight in gold,” wrote Fr. Ephraim. IN Hard time asked for advice and prayerful support: “My soul is gloomy and despondent, and I want to express to you, dear father, my sadness and ask for your prayer.” Like St. Anthony the Great Fr. Ephraim “admonished hard-hearted people, reconciled the litigants, grieved for the offended with such force, as if he himself was the offended... comforted the sad and crying, helped the tempted.”
Everyone who confessed to Hieroschemamonk Ephraim received good advice and guidance and certainly tried to come to him again. One priest, being a pilgrim to Valaam, spoke about confession in the Smolensk monastery: “... I confessed in the cell of the father of Hieroschemamonk Ephraim. I was struck by the elder’s memory. He, the confessor of hundreds of brethren of the monastery and hundreds of pilgrims, turned out to remember everything that we talked about during confession two years ago during my first visit to Valaam. The thought involuntarily flashed that with such God-enlightened abilities of the soul it is easy to pray for everyone who just asked for prayer, when the image and difficulties of everyone always stand in the memory as a characteristic not erased by time. As a human being, this even somehow brings me into awe; we, with our memory, tired of vanity, are physically and spiritually incapable of such ascetic remembrance of man. Here those spiritual eyes and ears are truly open, which the Lord Jesus Christ always mentioned in His conversations.”
Fr. endured many temptations. Ephraim is from the devil. He told how once “he served the liturgy alone. Suddenly he hears someone approaching the church on a sleigh. No one has ever done this, and there is no way to do it. He hears someone approaching the temple door, but it is locked. Then this man goes to the belfry and rings the bells. Horror grips Father Ephraim, but he cannot give up the liturgy. The ringing has ended, and the man goes to the altar and climbs along the wall to high window. Father Ephraim could not stand it and screamed. And everything suddenly disappeared. Having come to his senses, he finished the service and went outside. He sees traces of a sleigh and a man’s steps in the snow, but there is no one. Father Ephraim went to the monastery and told about this. No one saw anyone riding in a sleigh. Obviously, these are the machinations of the devil...” Remembering this and other cases, Fr. Afanasy (Nechaev) concludes that the devil tempts ascetics precisely because “they must conquer the world
and the prince of this world... The higher the exploits, the greater the battle with the devil. The more holy the ascetic becomes, the more terrible the attack on him.”
Hieroschemamonk Ephraim attached particular importance to prayer. He said that “there is no Christian without prayer. Prayer is the breath of the soul directed towards God, a weapon against the devil, the mother of all virtues.” We find similar reasoning in St. John Chrysostom and St. Nile of Sinai. The elder’s entire life testifies to his high feat of prayer: every day he performed the statutory services and liturgy, said the Jesus Prayer, served memorial services and, at the request of pilgrims, prayer services: “Father Ephraim usually serves pilgrims a prayer service, which ends with a prayer that is amazing in its insight. From here you move on, focused and peaceful.” Russian scouts who visited the hieroschemamonk emphasized the elder’s reverence and boldness during prayer: “Oh. Ephraim began to serve a prayer service in front of the icon Mother of God. He prayed and asked with tears for intercession for us... We saw the prayer of the schema-monk, a miracle of faith and tears... And, perhaps, for the first time we realized so clearly the poverty of our soul... It was as if a door from a prison had opened, but the soul, accustomed to darkness, was still unable to come into the light... His words sank deep into everyone’s soul.” Indeed, the hieroschemamonk was “affectionate, courteous, and a great man of prayer.”
In 1940, the elder, along with the rest of the inhabitants of the monastery, was evacuated to Finland. In the New Valaam Monastery he continued to be a confessor.
The abbot of the monastery Khariton (Dunaev) wrote to Prince A.V. Obolensky in November 1946: “We, thank God, continue to march in unity and peace towards the end of our earthly life. The elder confessor (Efrem. -Auth.) is weakening, his heart is very weak, his legs are swelling, and medical measures are being taken; but he still continues to serve in his cell.”
On February 2, 1947, the health of Hieroschemamonk Ephraim deteriorated, and the elder could no longer perform the Divine Liturgy, but continued to partake of the Holy Mysteries of Christ. When his strength allowed him, “he prayed fervently before the icons in his room, and when he began to grow exhausted, then, already sitting, he performed his prayer rule.”
On March 26, the elder took communion and at nine o’clock in the evening he rested peacefully. As archival sources tell us, at the moment of his death, the service in the monastery church, performed in memory of the standing of St., ended. Mary of Egypt.
The funeral service and burial of the deceased elder took place on Saturday, March 29 and coincided in 1947 with the celebration of the Praise of the Mother of God. The archivist monk Iuvian (Krasnoperov) left a note on this occasion: “It is worthy of note that a remarkable circumstance in the life of the late Father Ephraim is that throughout his many years of life in the monastery, during his 64-year stay in it, he always with rare zeal, love and He prayed with ardent hope to the Mother of God, and with purely childlike simplicity and tearful tenderness he resorted to the Queen of Heaven. Now this is a significant coincidence of his funeral service
and burial on the day of the celebration of the Praise of the Mother of God humbly allow us to harbor the bright confidence that even beyond the grave he will not be deprived of the mercy and intercession of the Zealous Intercessor of the Christian race.”
Fr. himself Ephraim, back in old Valaam, prepared a grave for himself next to the Smolensk church of his beloved monastery and said to those who came to him: “This is my last resting place.” However, the Lord judged differently: the elder was buried in the cemetery of the New Valaam monastery.
PURE HEART
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The abbot (abbot) of the Vatopedi monastery on Athos, Archimandrite Ephraim, talks about the special quality of spiritual life on the Holy Mountain, the pinnacle of Russian Athos monasticism, and how he himself almost died of grief upon learning that he would be a monk. The conversation took place during the First International Conference “Electronic Media and Orthodox Pastoral Counseling.”
- Were you born into a believing family? What was your first conscious encounter with God?
I come from a village family, from a poor village. My parents are farmers. My father was a hard worker, not particularly a church person. Mother - man of God. And my first spiritual inspiration was from my father, from the priest of our village. I had a craving for church life: I would wear a towel around my neck and perform “liturgies” as a child. He understood and grasped everything, then repeated it, made excuses.
- What influenced your decision to become a monk? Who was your spiritual father?
My spiritual father was Elder Joseph of Vatopedi. And I became a monk because grace attracted me.
I couldn’t even imagine this lifestyle - the first time I came to Athos, I was 18 years old. I studied at a church school, and one of my classmates, who also wanted to become a monk, but in the end became a married priest, said that in one of the civilian newspapers there were articles about the Holy Mountain. I started reading these articles and wanted to come to Athos. Then a year later we came to the theological school of Athens to study, and in 1975 I came to Athos for the first time.
The program of meetings included a meeting with Elder Ephraim of Katunak, who died in 1998. He had a strong charisma from God. There were five of us students then. He looks at me: “You,” he says, “will become a monk.” I went crazy with grief! “You’ll still put on the epitrachelion,” he says, “and you’ll become a priest.” And the plus says: “You will also be from our spiritual family - the disciples of Joseph the Hesychast.”
I couldn't sleep because of this! Nightmare - how will I become a monk?! We went to the monastery of Grigoriat, asked to meet with the abbot of the monastery, Father George, a spiritual man. “I,” I say, “are very sad: I was in Katunaki, and Elder Ephraim gave me this answer.” - “Elder Ephraim told you such a thing? Then it’s all over, he says. He never misses." I felt even worse, my grief increased. Another elder already confirmed the words of the first!
Then I went to Burazeli - this is a large cell, where Elder Ephraim’s spiritual brother, Elder Charalampius, lived, who was also one of the Nipticians, one of the sober fathers. Whichever spiritual father I met, I told everyone my pain: I had other thoughts and goals in life. I was so stupid back then! When I read Saint John of Kronstadt, he influenced me so much that since he had a “white” marriage (he and his wife lived like brother and sister), then I wanted to live like that.
I say to the old man, Father Haralampius: so and so, my grief is with me. “Elder Ephraim,” he says, “told you?” - "Yes". “It’s all over,” he says. And from that time on I was called a novice. Everyone joked among themselves: “you are a novice,” “you are a novice.” And I wanted to die from grief. Five years after that, I became a monk, that is, the prophecy was fulfilled.
Then I met Elder Joseph of Vatopedi, who, like Ephraim of Katunak, was also a disciple of Joseph the Hesychast. All of them made a great contribution to the hesychast revival of the Holy Mountain.
Photo: ridus.ru
In Russia, the attitude towards Mount Athos is special. We perceive the Holy Mountain as a place as close as possible to the ideal of monasticism. Every Russian monk and novice hopes to work on Mount Athos, and ordinary believers dream of spending at least a day here. What attracts people to the Holy Mountain?
Holy Mount Athos is the only functioning monastic state in the world that preserves all Orthodox tradition. What is monasticism? Monasticism is the detailed observance of the Gospel commandments, the Gospel. This means that where monasticism is experienced experientially, Orthodoxy is experienced experientially.
When we talk about tradition, we do not mean folklore or some folk customs. By tradition we mean an art, a technique of holiness that is passed on experientially from person to person. The Holy Mountain contributes to achieving this goal. Our Russian brothers are looking for and thirsting for this genuine true Orthodox word, that’s why they love the Holy Mountain, and we love them too. Therefore, many of them visit us, and we pray for them.
The traditions of the Holy Mountain are more than a thousand years old; each monastery has its own traditions. Which feature of the monastic life of Vatopedi is closest to you?
At every monastery different variants execution of the charter, but the Orthodox tradition, tradition is one. Some say that there is a Russian, Greek or Romanian tradition, but they emphasize that they do not mean spiritual life. In spiritual life there is only one tradition - Orthodox. But as far as, for example, church singing and minor ritual issues are concerned, there may be different features.
Our theology is the same one that is experienced by everyone, and we can all be partakers of this theology - the theology that is transmitted to us from the incarnate God the Word. On Mount Athos I love all-night vigils and solemn Liturgies. This does not mean that worship in other places - in your country or in others - is of secondary importance. Once I asked one of your colleagues whether he goes to church or not. “No,” he says, “I only go to church on Mount Athos.” "Why?" - I say. “Because only here,” he says, “is there a good Liturgy.” - “You’re wrong, not only with us.”
Dogmatically and spiritually, all Liturgies are one, but on Athos there is a different spiritual atmosphere. On Athos, the silent hesychast atmosphere is more helpful in absorbing the divine service, because the Holy Mountain is a particularly fertile place. In every monastery there are prayers of departed fathers and prayers of living fathers. Every monk on Mount Athos is taught to pray continuously, without interruption.
On the Holy Mountain there are many miraculous icons of the Mother of God, a lot of holy relics. All this spiritually decorates the place. And all this prepares the hearts of monks and pilgrims in such a way that they become receptive to the sacred rites performed. I’m now on my fourth day outside of Athos, but I think a year has already passed - I miss this atmosphere so much, spiritual quality, which resides there, and in general the place itself.
Elder Ephraim speaks at the conference “Electronic Media and Orthodox Pastoral Counseling”
2016 marks the thousandth anniversary of the Russian presence on Mount Athos. Almost every Athos monastery has Russian monks and novices. What is the face of the Russian Afonite today? How do people become Afonites these days?
Celebrating the millennium of the presence of Russian monasticism on Mount Athos is truly justified. A lot of Russian monks have pleased God over these thousand years. The Russian monastery of St. Panteleimon published a book - one might say, a modern Russian Athonite fatherland. I am now reading this book and am amazed at how much the Russian ascetics forced their human nature to observe monastic duties and vows.
The crown of the Russian Athonite monks is Saint Silouan of Athonite. This is truly one of the greatest saints, of very high spiritual standards.
I remember that before he was canonized, our ever-memorable spiritual father, Elder Joseph, read the book of Elder Sophronius, ktitor of the monastery of St. John the Baptist in Essex, who was a disciple of St. Silouan and his biographer.
Father Joseph often told us how inspired he was by the book “Elder Silouan” and what grace he received while reading this book. And he cited Saint Silouan as an example, because thanks to this book (not only the words of Saint Silouan himself are important there, but also the fact that Elder Sophronius presented them so theologically correctly - in my opinion, he is also a saint) the greatness of Orthodox dogma was presented, the high the value of Orthodox life.
I know from my own experience that many people became Orthodox through this book, and many young people became monks by reading and studying it.
- To modern man it is difficult to imagine daily, minute-to-minute life with God. Is it easier on Athos?
It’s much easier on Athos. Yesterday evening I was here in the room reading a student of the elder Sophronius - Father Zechariah, who passes on the teachings of his elder to his students. And he writes one very interesting thing, which I also thought about before, but did not dare to say.
Elder Sophrony said: there are many saints in the world who received great grace because of various difficulties, trials that they had on the path of life, and because they had patience according to the Gospel commandment. But, says Elder Sophrony, despite this, only monks can achieve pure prayer, and they achieve this because of the obedience they show to their spiritual mentors. This obedience gives them a very deep carelessness and carelessness. And when the monk has no worries, he can freely engage in prayer.
I want to say that in today’s world the presence of monasticism and places like the Holy Mountain is especially important, because they have a great spiritual effect.
- A monk is a person who lives alone with God. What is love for God?
The monk thirsts for God, strives for God. And here there is such a secret, such a miracle: not only a monk, but also every Christian who strives to love God, in return receives Divine uncreated energy in his heart. And the more this uncreated energy increases in his heart, the more God loves him. We, Orthodox Christians, attach great, great importance to the first commandment - to love God with all our hearts, with all our strength, with all our minds, and with all our minds.
It is very important that a person loves God. This love has no end. In the Book of Wisdom of Jesus, son of Sirach, it is written: “Those who eat me will still hunger, and those who drink me will still thirst” (Sir. 24:23).
Translation from the Greek monk Theodochos
- Your Eminence, Most Reverend Lords, venerable fathers, dear mother, brothers and sisters! I am happy to be in your monastery for the second time. As you know, this time we came with the holy Belt of the Mother of God. This shrine is special, from a spiritual point of view - precious. By the providence of the Mother of God, we brought the shrine to this city to consecrate it, and, of course, for the sake of the monks living here. We know how pleasing the Mother of God is to the life of monks and the existence of monasteries in general. From the history of the Church there are many cases when the Mother of God appeared to immaculate, pure souls and said: My icon is there, take it and build a monastery there. And the Holy Mountain, the only functioning monastic state, is entirely dedicated to Her. Holy Virgin- Patroness of Athos. She Herself ordered Saint Peter of Athos to go and live on the Holy Mountain and said that he and his companions would be under Her direct Protection: “I Myself,” said the Mother of God, “will be your Patron, Healer and Nourisher.” Appearing to the Monk Athanasius of Athos, She said the same thing as to the Monk Peter, adding: “I will be your Economist and will take care of everything for you, and I want only one thing from you - keeping your monastic vows.” And to this day, we, the inhabitants of the Holy Mountains, enjoy Her patronage and special intercession.And therefore, my dears, the fact that you and I have come to monasticism is a great blessing. Our blessed elder Joseph of Vatopedi very often told us: “There is no greater blessing for a person than when God calls him to monastic life. And let the monk never forget for a second that he was called by God Himself.” When we remember how we left the world, what accompanied us at the same time, we see that the grace of God was above us, it was she who accomplished our renunciation of the world, she brought us to the monastery. Here we must certainly fulfill three virtues in their entirety: non-covetousness, obedience and chastity. These virtues introduce us to spiritual life, root us in it and help us achieve the fullness of the stature of Christ.
Monasticism is the path of perfection, and therefore we, monastics, are called to acquire the fullness of grace. Recently one monk came to me and said: “You know, I don’t have time to read.” I tell him: “Son, a monastery is not a place for reading. You came to the monastery not to read, and not even to pray. You have come to renounce yourself and submit yourself to a spiritual leader. If you completely surrender yourself to obedience to the abbot and do not try to make yourself more comfortable in this life, then you will strictly observe the commandment of Christ. He never spoke by chance, but always unmistakably, and He told us, the monks: “If anyone wants to follow Me, let him deny himself and take up his cross and follow Me.”
The one who fulfills his desires and dreams in the monastery does not renounce himself. A monk has no dreams, no aspirations, no plans at all. He comes as if condemned to death, raises his hands and says to the abbot: “Do with me what you want.” Thus, he fulfills another word of Christ: “Whoever wants to save his soul will destroy it.” And if a monk understands the meaning of these words and puts them into the basis of his life, then he will have a correct idea of \u200b\u200bthe feat, and all his problems will be solved. He becomes the organ of God's Providence and fully imitates our Lord Jesus Christ, Who, although sinless, came and seemed to stand on a par with us, the repentant, as if also demanding repentance. Christ not only gave us from Heaven some separate commandments that we must keep, but He Himself came down to us and showed this in action, in practice. And what did He tell us absolutely clearly? “I have come, not to do My will, but the will of the Father who sent Me.” Our blessed elder Joseph told us during conversations: “What do you think, brothers, if Christ fulfilled His will, would it be sinful? However, He did not do this in order to be the One who first created and then taught.” The will, the desire of a person is a copper wall. Not clay, not stone, not cement, but copper, separating man from God. And blessed is the monk who obeys. Obedience is not discipline, it is something else, obedience is when you give your heart. Monastic life is completely Christ-centered. Therefore, the elder does not use the obedience of his children for personal purposes; his task is to convince the monk to subordinate his will to the will of God.
If you have questions, ask and I will answer if I can.
How to notice the appearance of a sinful thought in time and cut off the attacking passionate thoughts even at the level of pretext?
Don’t think too much; you should treat them with disdain. One monk of our monastery once came to me and said: “I need to confess.” And I see he’s holding a notebook. I ask him: “What is this?” “This is my confession,” he answers. “Come on,” I say, “I’ll read your notebook.” Imagine, 30 pages of thoughts! I tell him: “Do you think you should confess all the thoughts that come into your head? You’ll end up in a psychiatric hospital soon!” He even wrote down the thoughts that came to him during the service. I told this brother: “The thoughts that come mean nothing.” Even if the mind inclines toward them for a moment, it means nothing, absolutely nothing! Forget it! You need to confess only those thoughts that do not go away for a long time, remain in the mind for days or weeks, and in general thoughts are soap bubbles.
I'll tell you another incident from my life. One young man, a churchgoer, succumbed to gluttony: he wanted to eat kebab on Wednesday and went to buy it. He comes, and the seller says: “Sorry, but I just sold the last one.” This young man then comes to me and says: “So and so, I would eat kebab!” And I told him: “But you didn’t eat it, did you?” That's all! You succumbed to your thoughts, but you did not sin in practice.” How are we doing? First a thought, then it turns into a word, and then goes to action. But a sin is considered committed when it actually occurs. Therefore, be careful and do not be particularly occupied with thoughts, despise them. “The thoughts of mortals are fearful” (Wisdom 9:14), literally “the thoughts are cowardly.”
Father Ephraim, what do you think monastics in Russia need to pay special attention to now so that our monasteries strengthen and prosper?
You need to pay attention to obedience. A monk must obey and have no attachments; This especially applies to women. I have one convent, and when I get there, it begins: “Geronda, pray for my aunt, for my nephew, for my nephew’s neighbor. Geronda, pray for my brother, for my sister’s friend.” No need to deal with the needs of aunts, nephews and their neighbors. Pay attention to this, because the virtue of wandering is especially difficult for women; they have a very strong attachment to relatives. They begin to pray earnestly for them, but under the guise of prayer for their loved ones, their hearts again cling to them. And obedience tells us to surrender ourselves completely to Christ. Whoever, He says, does not renounce all his property, cannot be My student. These are the words of Christ, Who was merciful, Who was the Teacher of mercy! But do you remember how one man said to Him after the Savior called Him behind Him: “Let me go bury my father”? He didn't lie to him, he would have done that. But Christ says: “No, leave the dead to bury their dead. You follow Me." Why do you think? Because this human mind is called to sanctification. And in comparison with sanctification, holiness, everything else becomes insignificant, nothing. Or, for example, many write letters to their monastic relatives. My brothers ask me: “Geronda, should you answer the letter?” “No,” I say, “there is no need to answer. You pray for them, and this will be your greatest offering.”
How to combine a difficult and responsible position in a monastery, related to the economy, with the commandment not to worry about tomorrow?
The one who takes care of business while being obedient has “carefree concern.” Saint Silouan of Athos, your compatriot, was not even the steward of monks, but of lay workers. And at the same time he was a great silent man, a real hesychast. Pay your full attention to this! You remember, he himself admits in his memoirs: “The abbot told me to be the workers’ steward, and I internally resisted: “Oh, father, what are you placing on me”....” He just didn’t immediately accept it internally, didn’t show immediate obedience, although he went and began to do this work. However, the degree of his spiritual success did not give him the right to resist even so, internally. And he himself admits that for this resistance to the abbot he was given penance for life headache. So be very careful. See how Christ mysteriously, in some amazing way, identified the will with His own will, so to speak, legislature, that is, the abbot. What he says? “Whoever listens to you listens to Me, and whoever rejects you rejects Me.” Therefore, another great saint of our time, Elder Porfiry Kavsokalivit, emphasized the importance of joyful obedience.
How to combine repentance and spiritual joy, contrition and inner world? Both are necessary, but apparently they contradict each other.
As deeply as a person repents and has that inner cry that is commanded by Christ, he simultaneously feels that this cry becomes joyful. Do not think about spiritual things with the help of feelings and sentimentality. Some people cry because they have a psychological problem, others cry because they are sentimental, and others cry for spiritual reasons. And this third one, he is always joyful. Unfortunately, we have not responded worthily to God’s call - I’m talking about myself - and we do not correspond to the grace and long-suffering of God towards us. But we knew the holy elders, our contemporaries, who had compassion for people and with great pain in their hearts prayed for everyone. And they were always peaceful, joyful, easy to communicate. It's a miracle spiritual person.
- Do you think that the virtues of the ancient fathers are possible for modern monasticism?
At all times, both monasticism and man are the same. Of course, unfortunately, people of the 21st century do not have the same endurance and strength that the ancients had. But if a person wants, he can strive according to his strength and can experience the same grace as the ancient fathers.
- How can one avoid despondency during repentance? Where is the line between repentance and despondency?
There is a spiritual guide to help us discern this. One day, a nun came to Elder Porfiry, and he was perspicacious. She read a lot about mortal memory and began to become depressed because it was beyond her strength. As soon as the elder saw this nun, he immediately understood what was the matter. And while she had not even begun to speak, he told her: “You have no blessing to exercise mortal memory. Think only about the love of Christ.” So the feat of repentance should be directed by a spiritual leader, looking at the spiritual state of each person. My elder Joseph of Vatopedi, when he was young, was very diligent in self-reproach and began to lose heart because of it. Then our “grandfather,” Joseph the Hesychast, tells him: “Child, do this, but little by little, not much.” Of course, when he matured spiritually, he no longer had difficulties with this task.
Precisely because the spiritual state of the monks must be monitored, the holy fathers ordered that the spiritual father, the abbot, always be in the monastery. Of course, he may occasionally be absent for a few days, but in general he is constantly with the brethren. Our laity, for example, see their spiritual father once every two to three months, the more reverent - once a month, but constant communication with their spiritual father is not established for them. And for monks the holy fathers established this, because monks walk as if on a thin string, and they need help all the time.
How to distinguish the saving memory of death from the ordinary fear of death, which even non-believers experience?
One man told me that he used to be very afraid of death. And after he started coming to Athos, this fear completely disappeared. God gave him such a gift. The psychological fear of death is wrong, it is rejected, and mortal memory in Christ turns out to be a victory over death.
One day a group of pilgrims came to our monastery, and after Compline I talked a little with them. I don’t know why, but I began to talk to them about mortal memory. Among them was one psychologist. And then he says to me: “Father, we came to you on the Holy Mountain, and you started talking about such sad things.” At first I didn't understand what happened. And he: “What, couldn’t find another topic to talk about? Why talk about death? And he kept knocking on wooden chair, - this is such a sign that he will not be jinxed. But the mortal memory of Christ does not plunge a person into despondency, but fills him with joy. Indeed, in Christ we conquer death, we pass from death to life! And we, monks, are the harbingers eternal life. Why? Because already now the premonition of the Kingdom of God lives in our hearts. Remember what Abba Isaiah says? “Remember the Kingdom of God, and little by little it will attract you.” Therefore, the monk is always joyful. With a spiritual feeling he already tastes the Kingdom of God. And the Lord Himself says that this Kingdom is within us.
- How to fulfill the apostle’s commandment: “Rejoice always” and acquire true spiritual joy?
When a monk gradually acquires constant communication with God, the fruit of this communication will be joy. True joy is not a psychological, but a spiritual state. Saint Nektarios, a great modern saint, says very well in one letter: he who seeks sources of joy not within himself is mistaken and in delusion. For example, some person we love comes from abroad to our monastery. And naturally, we are glad that he is with us. But as much as we rejoice at his presence, we will be so sad when he leaves. You can develop this idea. We love some person, but God takes him away, he passes away. And as much as we love him, so much will this love turn into pain after his death. Therefore, a person should not absolutize those joys that are outside of himself. The source of joy is in his heart, this is the constant presence of grace. And therefore, the man of God, both during joyful and sad events, always remains peaceful and calm.
- How to combine the commandment to love your neighbors with the obligation to be collected and silent?
Reasoning is also needed here, because we often go to extremes. For example, one of our brothers in the monastery did not have a very good voice. I tell him: “You know, child, you don’t sing in the cathedral, but sing in our small churches, with three or four other fathers.” And so he came to sing, there were four of them, but then the cook comes and becomes the fifth. Then the brother stopped singing and said to the cook: “Either you or me.” He was surprised: “Why?” The brother replies: “The elder blessed me to sing only when there are up to four people in the choir.” What do I want to say? We must understand the commandments of our spiritual father correctly. You need to know when to speak and when to be silent. After all, silence comes from selfishness and neurasthenia, but there is also spiritual silence. I once asked my monks: “Don’t talk during the service.” And so one brother approached another during the service and asked him about something on business, about the kitchen, and instead of answering, he showed with a gesture that he could not speak (he put his finger to his lips). This is also not obedience. He was obliged to answer because there was a need. But when a monk loves silence, God will give him the opportunity and time to remain silent.
