Moscow Sretensky Theological Seminary. Archbishop of Peterhof Ambrose: Children should know the basics of Holy Scripture and Christian life

About this the Chairman of the Department religious education and catechesis of the St. Petersburg diocese said during a meeting of the Collegium for Religious Education and Catechesis.

At the beginning of the meeting, Archbishop Ambrose read out some provisions from the report His Holiness Patriarch Moscow and all Rus' Kirill at the Russian Bishops' Conference Orthodox Church, in which the Patriarch addressed Special attention to questions regarding activities in the field of religious education. Then the bishop moved on to issues directly related to the St. Petersburg diocese.

During the meeting, the prospects for religious-educational, catechetical and cultural-educational activities in deaneries were discussed. The main issues and directions of work in the field of religious education for the near future were also announced. In particular, Archbishop Ambrose drew the attention of those present to a number of important aspects of the activity.

Thus, the hierarch spoke about plans to organize Centers for spiritual culture and education in deaneries. The idea of ​​​​creating such Centers is caused by the need to intensify the work of deaneries in this direction. Many issues of spiritual and moral education and upbringing, resolved at the level of the diocese and the Education Committee, for many reasons do not receive further development. One of the obstacles is the lack of a platform for the implementation of fruitful interaction between secular and church specialists for a joint solution common tasks in the field of culture, education and upbringing of children. Centers for spiritual culture should become such a platform.

One of the most important tasks of the diocese in this moment is to increase the percentage of selection of the Fundamentals module Orthodox culture V secondary schools city, which is now 30.

Archbishop Ambrose drew special attention of those listening to the need for a responsible selection of assistant deans for religious education and catechesis, directors of the Centers for Cultural Education and Education, and teaching methodologists. The chairman of the diocesan OROiK emphasized that it is necessary to appoint people with appropriate education and experience in this field to these positions. According to the hierarch, if the director of the DKiO Center can be a creative, energetic person, if possible a clergyman who is not engaged in other activities in the parish, then the methodologist must be a professional who knows his job. It is important for any parish employee who interacts with parishioners to have at least a basic education in the field of Orthodox doctrine. For this purpose, the diocese has Diocesan courses of religious education and catechesis - the only diocesan courses that have received the stamp of the Synodal Department of Religious Education and Catechesis.

Archbishop Ambrose spoke about the draft Agreement on cooperation in the field of spiritual and moral education and upbringing between the heads of administrations of the districts of St. Petersburg and the leadership of the deaneries of the St. Petersburg diocese, territorially associated with these areas. The draft of this Agreement is currently being finalized taking into account current information.

The next issue raised at the meeting was the interaction of the diocesan OROiK and deaneries in matters of religious education, catechesis and cultural and educational activities. Archbishop Ambrose noted the importance of interaction between the Department and deaneries, which should be carried out with the help of assistant deans, who should be in constant contact with the Department.

Concluding his speech, the Chairman of OROiK raised the issue of catechesis in parishes and in Sunday schools. He talked about the decision taken about the organization in each parish Sunday school. According to the bishop, “the main thing should be behind the creative process - children should know the basics Holy Scripture and Christian life." The Bishop also emphasized that at present it is obligatory to announce the Sacraments of Baptism and Marriage with the issuance of certificates of a single standard established by the Holy Synod.

After the speech of Archbishop Ambrose, at the end of the meeting, the first deputy chairman of the Department, priest Ilya Makarov, discussed with those present the issues of distribution of areas of responsibility of assistant deans, directors of the Centers for Education and Culture, financing problems and other aspects of activities in the field of religious education, and also answered questions from the audience.

The meeting was attended by assistant deans for religious education and catechesis, as well as teachers and methodologists of deaneries for spiritual and moral development, education and upbringing, reports the press service of the Department of Religious Education and Catechesis of the St. Petersburg Diocese.

The first Old Believer Metropolitan of Belokrinitsky of the Old Orthodox Church of Christ. Greek by origin.

Born in the village. Maistra (in Turkish - Ionzhok), 6 km from the city of Enos, then belonged to Turkey, later annexed to Bulgaria (now again belongs to Turkey). His father, George, was the 22nd priest of the Greek Church in his family and from childhood prepared his son for church service. The young man entered a theological school, where he took a course in theological sciences. In 1811, Andrei married and in the same year was ordained a priest by Metropolitan of Enos. Matthew.

His wife died in 1814, leaving him a son, George. In 1817 Ambrose became a monk. Metropolitan Matthew received him into his bishop's house. With his zeal for service, good theological education and high personal qualities, Ambrose soon attracted the attention of the hierarchs of the Greek Church, and in 1823 he was appointed rector of the Trinity Monastery on Fr. Halki in the Sea of ​​Marmara. From here he was transferred to Patr. Constantius to the Bosphorus. He quickly moved up the hierarchical levels and soon received the honorable and responsible position of protosingel of the Church of Constantinople in the patriarchate. This position was given to people known for their spiritual gifts.

After the death of Met. Veniamin, in 1835 the Bosnian department was widowed. The Patriarchal Synod preferred the candidacy of Ambrose over other candidates for this see, giving him the following characteristics:

“I was chosen and preferred,” it is written in the letter dated September 9. 1835, - from all the others, the most eminently great proto-singel of the Holy Great Church of Christ, Mr. Ambrose, as worthy of receiving the episcopal intercession and the pastoral staff of the most holy metropolis of Bossan, a pious and handsome man, working for God, and lifting up your mind with evaporated prayer to Him, meek , humble, not lazy in doing good and ready for any kindness, and in general, worthy of fatherly punishment, in order to shepherd the spiritual flock and lead it to saving pasture. For Cheso’s sake, he was prejudiced to be promoted to the most holy metropolis of Bossania at the synod.

Patr. Ambrose was ordained metropolitan of Constantinople. Gregory, concelebrated by four bishops. Having received the assigned diploma, Met. Avmrosiy went to the city of Bosno-Sarajevo (now Sarajevo), which at that time belonged to the Turkish Empire. The Turks pursued a predatory policy towards the local population. Traditionally, the Bosno-Sarajevo metropolitans did not interfere in the affairs of the Turkish authorities. Metropolitan was not like that. Ambrose.

Metropolitan Ambrose, writes Prof. N.I. Subbotin in “The History of the Belokrinitsa Hierarchy” (M., 1874, p. 365) was an exception among the Bosnian Phanariot rulers. A naturally kind man, he could not look indifferently at the plight of the people - he took their side and, if possible, tried to alleviate their needs.

This was such an extraordinary phenomenon, so contrary to the long-established popular concept of Greek bishops, that the people did not even recognize Ambrose as a Greek: the rumor was established that he was a natural Slav, and specifically a Bulgarian.

Here are the wonderful words about Ambrose, recorded in one Bosnian chronicle:

This ruler was a holy man, he cared a lot about the poor. He was a Bulgarian by birth, was not at all a lover of money and cared only that the people would be at peace, that the people would not tolerate untruth.

In Bosno Sarajevo at that time, Vejid Pasha ruled on behalf of the Bosnian vizier Mustafa Pasha. During his brutal reign there was an uprising against the Turkish yoke. When Metropolitan was asked. Ambrose, whose side he was on, replied: “For whom the people are, for him is the ruler.”

Unfortunately, the uprising led to disastrous results. Although it was possible to achieve the removal of Vejid Pasha, the instigators of the uprising suffered much more seriously, and Ambrose along with them. The new ruler of Bosnia, Khozrev Pasha, left Mustafa Pasha in the post of governor of Bosno-Sarajevo, despite the fact, or perhaps precisely because it was because of his cruelty that there was indignation among the people. Mustafa persuaded local merchants to write a denunciation to the Metropolitan of Constantinople to the Patriarch of Constantinople. Ambrose, as if he “meddled in bad things”, “invented slander against Vejid Pasha”, etc.

The patriarchal see was occupied at that time by Anthimus II, who, although he understood what caused the accusations against Ambrose, did not dare to speak out against the claims of the Turkish authorities, who demanded the removal of the popular metropolitan. 12 Sep. 1840 Patr. Anfim recalled Metropolitan. Ambrose to Constantinople.

The Russian envoy in Constantinople, Titov, according to evidence cited by Subbotin (ibid., p. 370), asked Patr. Anfima, what caused the removal of Ambrose from the Bosnian see. The Patriarch replied that he “recalled him from the Bosno-Sarajevo see only by yielding to the urgent desire of the Turkish rulers of Bosnia, from whom many slander was leveled against Ambrose.” Arriving in Constantinople, Metropolitan. Ambrose became a homeless bishop, receiving a “decent pension” for his support.

At this time, the Russian Old Believers-priests, brought by the persecution of the government of Emperor Nicholas I to a state where the Old Believer priesthood was literally melting before our eyes, took decisive measures to establish an episcopal see abroad. In 1844, the authorized envoys of the Russian Old Believers, monks Pavel Belokrinitsky and Alimpy (Miloradovich), received permission from the Austrian government to establish a bishop's see in the Old Believers Belokrinitsky monastery and began to search in the East for pious, successively ordained bishops who would agree to join the Old Believers.

Having visited Egypt, Syria, and Palestine, the monks Paul and Alimpius began to study the customs and liturgical practices of the Greek Church, especially its pastors. They became convinced that the correct three-immersion baptism is preserved in the Greek Church; dousing is considered heresy, so those coming from Catholics were necessarily rebaptized here. In Constantinople, the monks met Metropolitan. Ambrose and talked with him several times about various religious issues, then about the Old Believers and their needs.

They outlined Met. Ambrose, the ideology and history of the Old Believers, did not hide the fact that joining the Old Orthodox Church of Christ would require correcting the order of curse and renunciation of heresies established for this case, they said that they would have to go along a difficult and sorrowful path. At the same time, the monks looked closely at how Metropolitan. Ambrose leads divine services: he served in the patriarchal church, participated in the patriarchal service and once in the ordination of a new bishop.

Having made a decision and entrusted himself to the will of God, Metropolitan. Ambrose, together with the Old Believer ambassadors, went to Austria at the end of May 1846. On June 11, he was presented to the Austrian emperor and submitted a petition to him, in which, in particular, he wrote that he “ I firmly decided to accept the election of the said Old Believer society as the supreme shepherd, seeing before me the most obvious Divine Providence, which destined me so that this society, which was still deprived of a sacred archpastor (numbered, in addition to the Austrian kingdom, in neighboring powers up to three million) would lead to the eternal blissful path».

The same petition contains another valuable recognition of the Greek Metropolitan that he “ I was completely convinced that all the dogmas and statutes of the Greek Church were contained in their purity and accuracy only by the said Old Believers" On October 28, 1846, in the Belokrinitsky Monastery, Metropolitan Ambrose solemnly joined the Old Believer Church in all respects in accordance with the rules laid down for the acceptance of heretics of the second order. The reception was performed by the priest of the Belokrinitsky Monastery Jerome, who accepted his confession at the altar, becoming the spiritual father of the metropolitan.

But Metropolitan was not destined for long. Ambrose to live in a monastery among the Old Believers of the same faith. In December 1847, Emperor Nicholas I demanded that the Austrian government close the Belokrinitsky Monastery and decisively stop the activities of Metropolitan. Ambrose. Requirement Russian Emperor By that time, it was already a belated reaction to the restoration of the completeness of the three-rank hierarchy in the Old Believers, since Bishop Ambrose managed to install two bishops - Cyril of Mainos and Arkady of Slavia, five priests and three hierodeacons. And therefore it no longer made sense, however, since it was accompanied by threats, it could not be ignored.

Soon Met. Ambrose was summoned to Vienna, where he was offered to return to the Greek patriarch or go into lifelong exile, and he was immediately given a letter from the patriarch with an exhortation to return to the Greek church and a promise of merciful care and patronage (he was promised one of the best dioceses). Ambrose replied:

I accepted this religion (i.e., ancient Orthodoxy) once and don’t want to go back.

July 26, 1848 Met. Ambrose received an order to go to the city of Tsilli (now located in Slovenia), where his son George and his family went with him.

For 15 years, the bishop lived in solitude, strictly observing the rules of monastic life. Since 1863 his health had deteriorated. The dropsy to which he was subject began to appear with increasing force. While in exile, Met. Ambrose maintained communication with his flock by sending letters to Belaya Krinitsa. Occasionally, when possible, he was visited by guests from Russia and Belaya Krinitsa. Monk Pavel also visited Tsilli. His last visitors were the ambassadors of the Russian Old Believer Consecrated Cathedral, Bishop. Justin and Hierodeacon Hippolytus. The matters for which they arrived in Tsilli were largely due to the hierarchical disorder in the Old Believers and the discord caused by the District Epistle.

These circumstances cruelly struck the old man’s heart. However, he fully fulfilled his archpastoral duty, drawing up and signing all the necessary letters and instructions, supporting the Russian bishops and threatening with excommunication those who would cause church discord. The envoys from Russia left for home on October 28, 1863, and on October 30, Metropolitan Ambrose died. Son George buried his father in a Greek cemetery in Trieste (Italy), since all the cemeteries in Zilli were Catholic. The burial was celebrated in Belaya Krinitsa by Bishop. Kiril.

The consecrated council of the Old Orthodox Church of Christ (Old Believers who accept the Belokrinitsa hierarchy), held in 1912 in Moscow, decided to file a petition with the Austrian authorities to transfer the remains of Metropolitan. Avmrosiya from Trieste to Belaya Krinitsa. Started World War prevented the implementation of this plan. Currently, the question of transferring the remains of Metropolitan. Ambrose in Belaya Krinitsa was again raised by the Metropolis of the Russian Orthodox Old Believer Church and is under discussion and study.

In issue 26 of the magazine " Church"(1) for 1912 there is a testimony of the 90-year-old nun Euphrosyne from the Romanian Manuilovsky Old Believer monastery, who remembered Metropolitan Ambrose during his life in the Belokrinitsky monastery. She recalls that he served in the Slavic language, read the Gospel, and said exclamations very clearly and correctly.

During the service he often cried with emotion. He crossed himself earnestly and folded his fingers very diligently. He bowed very low. He lived in two cells, in which there were many icons. The food was the simplest: soup or stew, porridge and fish, when permitted by the regulations. He did physical labor in the garden. He spoke Russian, but pronounced some words in Church Slavonic.

31/01/2017

2016 was not rich in bright events in the life of the St. Petersburg diocese - at least compared to the beginning of 2017, when Smolny agreed to give St. Isaac's Cathedral to the church.

IN Moreover, this story is most likely a plot from the life of the central apparatus of the Moscow Patriarchate, to which the St. Petersburg clergy itself had little relation. One of the most memorable things was that another religious procession was organized on the day of the transfer of the relics of Alexander Nevsky. With the blocking of Nevsky (Prospekt), television, military with music and the cost of 1 million budget rubles. 50 thousand people took part.

This clear evidence of the triumph of Orthodoxy was overshadowed by only one thing: exactly the same number of believers took part in the Eid al-Adha that took place on the same day, for which the budget did not spend a penny, not counting the cost of police work.

1. Metropolitan Barsanuphius (1)
2. Bishop of Kronstadt Nazariy (4)
3. Archbishop of Peterhof Ambrose (2)
4. Archpriest Sergiy Kuksevich (5)
5. Archpriest Gennady Zverev (3)
6. Bishop of Tikhvin and Lodeynopol Mstislav (-)
7. Bishop Markell of Tsarskoye Selo (6)
8. Archpriest Sergius Sudakov (7)
9. Abbess Sofia (Silina) (8)
10. Archpriest Peter Mukhin (-)

1. In 2016 Metropolitan Barsanuphius retained all the factors of his influence: in addition to the head of the diocese and metropolis, he remained the manager of the affairs of the Moscow Patriarchate and, due to his duty, was constantly in contact with the patriarch. It is noteworthy, however, that at the end of the year the church took St. Isaac's Cathedral, obviously, is entirely the merit of the patriarch (or even someone more influential). Smolny agreed to give up the cathedral after a request from the head of the Russian Orthodox Church, but calmly ignored a letter from Metropolitan Barsanuphius written a year earlier with the same request. Moscow also provided ideological support for this process: the chief lawyer of the Patriarchate, Abbess Ksenia, the head of the press service, Vladimir Legoyda, and Bishop Tikhon (Shevkunov) of Yegoryevsk, who has the fame of “Putin’s confessor,” came to St. Petersburg to talk about the transfer of the cathedral. At the same time, not a single speaker from the diocese was allowed to communicate with journalists. Together with talk about the complex relationship between the diocese and Smolny, all this indicates that the degree of influence of Metropolitan Barsanuphius is not as great as it could be.

2. Bishop of Kronstadt Nazariy strong because he is the governor of the Alexander Nevsky Lavra. Firstly, this is a very status place. Secondly, it attracts many pilgrims and, it is believed, no less sponsors. The Lavra has its own workshops - icon painting, pottery, jewelry, etc. Bishop Nazariy even came up with a new iconographic plot for them: Alexander Nevsky in front of Old Testament Trinity against the backdrop of the Lavra.

3. Archbishop of Peterhof Ambrose is the rector of the St. Petersburg Theological Academy - a church university federal level. This gives him influence and independence. In addition, he is the most active bishop of the St. Petersburg diocese in the public sphere and often performs representative functions. During the diocese’s last campaign against St. Isaac’s, it was Bishop Ambrose who represented the church in a public discussion with the director of the museum, Nikolai Burov. This time his help was not needed.

4. Archpriest Sergiy Kuksevich is the secretary of the diocesan administration, that is, the entire bureaucratic apparatus. During the time of the previous Metropolitan Vladimir, who had little interest in affairs, Father Sergius, according to experts, was actually the most important thing in the diocese. The current Metropolitan Barsanuphius monitors affairs, but he often happens to go to Moscow or travel around the estates with the patriarch.

5. The posts of rector of the Ascension Cathedral in Tsarskoe Selo and dean of the Pushkin district (curator of all churches in this territory) do not in themselves ensure influence Archpriest Gennady Zverev. But, according to everyone, he has very high-ranking spiritual children in Moscow - at the level of Sergei Lavrov. Some experts, however, recognizing the influence of Father Gennady, believe that specific names are “legends from the series that Putin confesses to Shevkunov.” In the elections to the Legislative Assembly, held last September, at least one candidate took part, positioning himself as a person close to the archpriest. And he lost. It is unknown to what extent Father Gennady was actually interested in the victory of this candidate, but this story itself was remembered by experts and affected their assessments.

6. Bishop of Tikhvin and Lodeynopol Mstislav formally has no relation to the St. Petersburg diocese, since it has its own diocese - Tikhvin. In 2013, the St. Petersburg diocese was divided into 4 parts: the city proper and three regional ones, including Tikhvin. All of them are independent and independent, but are united into the St. Petersburg Metropolitanate, which has only formal significance - like the CIS for the former fraternal union republics. However, experts believe that Bishop Mstislav still had interests in the territory of St. Petersburg.

7. Unlike his other vicar colleagues (that is, bishops without dioceses), Bishop of Tsarskoye Selo Markell does not have its own structure - neither the Lavra, nor the Theological Academy. Therefore, it appears in the ranking lower than them. Although, being a bishop, he cannot completely disappear from it.

8. Position Archpriest Sergius Sudakov- Chairman of the financial and economic department of the diocese - sounds impressive. However, in practice, all fundamental decisions in this area are made by the metropolitan, so his influence is not as high as it could be. But Father Sergius has the same last name as Bishop Barsanuphius, and he came after him from Mordovia. Middle-class St. Petersburg priests wonder whether they are relatives or not, but do not dare ask directly.

9. Abbess of the Novodevichy Convent Sofia considered by some to be a student of Dmitry Medvedev. At least, she studied at the law school during the years when he taught there. But friendship with Medvedev helped few people - unlike good relations with Georgy Poltavchenko. They say she can boast of them too.

10. Archpriest Peter Mukhin- rector of 8 existing churches and 2 planned ones. Including those transferred to the church of the Smolny Cathedral and the house church in the Mariinsky Palace. Thanks to this, he is close to, although not the most important, but the most active branch of government and political circles in general. To appreciate the influence of Father Peter, one can recall how persistently the deputies of the Legislative Assembly sought approval for the construction of a church in Malinovka (one of two churches being designed, of which he is the rector). True, then we need to remember the names of the people who ultimately banned this construction (the governor refused).

Since 1982, he carried out obediences in churches and dioceses. At the end high school and entered the military service.

On April 7, 1994, the rector of Moscow theological schools in the Trinity Cathedral tonsured a monk with the name Ambrose in honor of St. Ambrose of Optina.

On May 29, 1994, in the Intercession Academic Church of the Trinity-Sergius Lavra, Bishop Philaret of Dmitrov ordained him a hierodeacon.

In September 1994, he was appointed regent of the newly formed academic choir of seminary and academy students.

On October 8, 1994, in the Intercession Academic Church of the Trinity-Sergius Lavra, he was ordained to the rank of hieromonk.

In June 1995 he graduated from the seminary and in August of the same year he was enrolled in the 1st year of the academy. In June 1999, he graduated from the MDA with a candidate of theology degree, having defended a dissertation in the department of patrolology on the topic “The Soteriology of St. John Chrysostom.” Remained in theological schools as a teacher and director of the academic choir.

In August 2000, by decree, he was appointed vice-rector of pastoral courses, which were later transformed into a priesthood in Moscow, and assigned to the brethren of the monastery. While staying at the Sretensky Monastery, he served as dean of the monastery and regent of the festive monastery choir.

In 2003 he completed training at Russian Academy civil service under the President of the Russian Federation under the program “Fundamentals of State-Church Relations”.

December 28, 2004 by His Holiness Patriarch Alexy II in the cathedral church Sretensky Monastery elevated to the rank of archimandrite.

The bishop's consecration took place on March 26, 2005 in the Cathedral of Christ the Savior in Moscow. The service was led by His Holiness Patriarch Alexy II.

By the decision of the Holy Synod of July 19, 2006 () he was appointed Bishop of Bronnitsky, vicar of the Moscow diocese.

By the decision of the Holy Synod of October 6, 2008 () Bishop of Gatchina, vicar, rector.

On April 2, 2011, he was appointed chairman of the department of religious education and catechesis of the St. Petersburg diocese.

February 1, 2014 for Divine Liturgy in the Cathedral of Christ the Savior in Moscow by His Holiness Patriarch Kirill to the rank of archbishop.

By the decision of the Holy Synod of July 14, 2018 () he was appointed rector, with the dismissal of the rector of St. Petersburg theological schools. Determined to be Archbishop of Vereya, vicar of His Holiness the Patriarch of Moscow and All Rus'.

1995 - Moscow Theological Seminary.

1999 - Moscow Theological Academy (PhD in Theology).

Soteriology of St. John Chrysostom (PhD thesis).

Archbishop Ambrose (Ermakov). . - St. Petersburg: SPbPDA Publishing House, 2018. - 192 p.

Church:

• 2011 - sschmch. Isidore Yuryevsky III Art. (Estonian Orthodox Church);
• 2012 - Rev. Andrey Rublev, II degree;
• 2017 - medal of St. Theophan the Recluse, 1st class. (Ryazan Metropolitanate).

Secular:

• 2015 - Friendship.

Publications on the portal Patriarchia.ru

Archbishop Ambrose of Vereya: We are still too far from people to be trusted [Interview]

Archbishop Ambrose of Vereya: “Not to get carried away with external activities is our main task today” [Interview]

Archbishop of Peterhof Ambrose: “Secularization does not threaten Christian reading” [Interview]

Archbishop of Peterhof Ambrose: “Academy for everyone” is a new direction in the publishing activities of the St. Petersburg Theological Academy [Interview]

Archbishop of Peterhof Ambrose. A few words about the publishing house of the St. Petersburg Theological Academy [Interview]

Use a shell to scoop up the sea. Interview with Bishop Ambrose of Peterhof to the Journal of the Moscow Patriarchate [Interview]

Interview with the rector of St. Petersburg theological schools, Bishop Ambrose of Peterhof, to German media representatives [Interview]

Archbishop of Peterhof Ambrose.

Only purity of heart can give a person true joy

The disease of melancholy has cast a shadow on the face of modern humanity. Why are people so unhappy today? Because sin took away from them the most precious thing - purity and chastity of the heart. In a pure heart there is light and joy; in the darkened there is darkness and sadness. And there is no other way to bring true joy and happiness back into life except to fight your fierce enemy - sin.

The face of humanity, dear fathers, brothers and sisters, has changed amazingly over the past few decades. People complain of fatigue, lack of happiness and joy, loss of meaning in life; Even in the church environment, the problems of burnout are discussed here and there. Some suffer from loneliness and complain that no one understands them, others - about the dishonesty of the people around them, and still others - about insoluble material problems and fear of the future.

Unhappy are not only those who do not have a roof over their heads, but also those who have untold material wealth and colossal power. Rather, it is precisely those who have already received everything in this life, are able to buy everything and are fed up with all the vices; they most of all feel emptiness, meaninglessness and languish in the grip of despondency and despair.

Many of us have had occasion to hold albums with old photographs of people in our hands. late XIX-XX centuries or our grandparents. Don’t we admit to ourselves that we saw peaceful faces in these photos, with the stamp of nobility, not pride, but dignity. A special light, warmth and peace radiate from the eyes of the people captured in these black and white, faded photographs.

These are not the kind of faces we see today on the street or in the subway, or whatever, sometimes even in church or at our Academy: anxious, preoccupied, dissatisfied, gray...

The disease of melancholy has cast a shadow on the face of humanity. And people go away from themselves into the virtual world, try to forget themselves in drunkenness and drugs, get lost in the darkness of numerous vices, delve into the dung of debauchery, splash the saliva of hatred towards others, live in gossip and slander, lie and breathe malice.

Why are people so unhappy today? Because sin took away from them the most precious thing - purity and chastity of the heart. In a pure heart there is light and joy; in the darkened there is darkness and sadness.

Mental fatigue has its own reasons: it is generated by infectious bacteria that originate and multiply in moral filth. How much is there around?! And every day she looks for ways to get into the human soul.

How can you bring true joy and happiness back into your life? There is no other way but to fight your fierce enemy - sin. There is no other way than to cleanse and protect your heart. “Keep your heart with all care, for from it are the sources of life,” said the wise Solomon. “O God, create in me a pure heart, and renew a right spirit in my womb,” the prophet and king David repented, waking up from the intoxication of sin (Ps. 50).

The tragedy of us, modern Christians, is that we forget about the most important thing in life - the preservation of our heart - this mysterious receptacle, the center of our being, the precious tabernacle in which the holy gifts of God's grace should be kept. Satan never loses sight of us for a moment. His the main task- to take possession of our heart, take it captive and make it a slave of passions. Let's look into the depths of this thinnest vessel, called to be a repository of the gifts of the Holy Spirit. What will we see in him with a keen, unclouded gaze? How many snakes and worms there are in it, how much ugliness of sin there is in it!

We have forgotten, or do not want to admit, that sweet and bitter water cannot come from the same source; that Christ and Belial have nothing in common, that grace, holy and pure, cannot be united with sin, that the Lord will not enter into an evil soul!

That is why, despite pilgrimages, prayers and services, reading useful books, academic lectures and practices, the so-called mastering of educational programs, our heart most often remains a leaky vessel, unable to receive and retain the grace of God.

A heart filled with passions does not desire prayer and does not know it, and prayer is not able to revive this heart, because it does not accept it.

Prayer is a gift of God’s grace, and without purity of heart, neither one nor the other will come into our lives.

"Blessed are the pure in heart, for they are God'sthey will see"(Matthew 5:8).

No matter what talents a person has, no matter what external acts of charity he performs, no matter what rhetorical abilities he possesses, no matter how strong an apologist for Christianity he is, if he does not care about the purity of his heart, does not fight his passions, he turns out to be spiritually blind and unhappy !

Our great-grandmothers and great-grandfathers, who survived war, famine, deprivation, bullying, exile, and retained the purity of their hearts (and some of us were lucky enough to be close to such people, to see the beauty and radiance of their radiant eyes) - were wiser and closer to God than theologians, who have not conquered their passions.

Previously, Christians lived in grace, breathed it, clearly experienced its presence and action already here, in temporary life on earth, despite trials and tribulations. Grace made them the happiest on earth, and church communities - islands of light and truth in the dark sea of ​​once paganism, and in the 20th century - communism. It was this grace that then attracted us, children, youth, our generation to the Church, because the child’s heart strived for such purity, because believers kept themselves from sin and were afraid to extinguish the flame of God’s grace.

Acquiring the Holy Spirit is the goal of Christian life. These words of Seraphim of Sarov were especially vitally understood by people with with a pure heart. But today the goal of Christian life ceases to be the acquisition of grace, and therefore its loss is not felt. Today, many do not even understand the damage sin causes, what happens in our hearts, they do not know what scorpions live in it. Therefore, life became gray, joyless, faded and burnt out.

We must not surrender to the enemy. First of all, you must drive your invader out of your heart through repentance and confession, and scrape off the stinking layer of sin from your soul. You need to establish control of the mind and will over your senses: sight, hearing, smell, taste, touch. Protect your heart, sight and hearing from the sources of passions, from empty conversations, from slander, from the virtual pit of impurity and lies on the World Wide Web, from the spectacles of scenes of debauchery. Avoid those places and people that remind you of the fall, be vigilant, knowing that the enemy either retreats for a while, then attacks with renewed vigor. This is precisely the main goal of the Lenten journey, the beginning of which for you and me is marked by putting aside worldly cares and spending many hours in the main auditorium of our life - the temple of God: “Awake, my soul, think about the deeds you have committed, bring them before your eyes, shedding your tears drop by drop, fearlessly reveal your deeds and thoughts to Christ, do not justify yourself.”