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Hieromonk Pavel Shcherbachev. “Lord is my solar time”

DON'T LOSE THE FULLNESS OF BEING Hieromonk Pavel (Shcherbachev) Healing of the Gadarene demoniac. Fresco of the Orthodox monastery on Mount Tabor. Photo: A. Pospelov / Pravoslavie.Ru In the name of the Father, and the Son, and the Holy Spirit! Brothers and sisters! The Holy Gospel, like a wise teacher, gradually leads us to understand the mysterious world. Yesterday during the Liturgy we heard how Jesus Christ, during a storm on the Sea of Galilee, “rebuked the wind and the troubled waters; and they ceased, and there was silence" (Luke 8:24). Today, the gospel narrative leads us to a higher comprehension of that all-powerful power of God, which governs not only the natural elements, but also the invisible, spiritual world. During the service, we heard the Gospel about the Gergesinian demoniac, whom our Lord Jesus Christ freed from a legion of demons: he commanded the regiment of demons who had made a nest for themselves in this unfortunate man to come out of him and enter the herd of swine. Demons filled with extreme hatred and envy of the human race , are ready to torment anyone, but are limited in their action by the power of God. And how arrogant and merciless they are when next to a person, or more precisely, there is no God in a person himself, when sometimes the crazy person himself “speaks in his heart: there is no God” (see: Ps. 13: 1), so when Christ comes into our soul, they fall into fear and fright, revealing their slavish essence. “When He went ashore, a man from the city met Him, possessed by demons for a long time, and who did not wear clothes, and did not live in a house , and in coffins. When he saw Jesus, he cried out, fell down before Him and said in a loud voice: What have you to do with me, Jesus, Son of the Most High God? I beg You, do not torment me” (Luke 8: 27–28). When a demon takes possession of a person, he, as it were, saddles him, turns him into a pig living in uncleanness, swarming with his snout in the earth and placing the basest passions at the top of his bliss Whole peoples and civilizations live only by earthly interests, and it is painful for them to see those who build their existence on the values of the Gospel, that existence filled with life and bliss, which, in the words of the Savior: “I came that they might have life and have it more abundantly” ( John 10:10), a person is called to inherit, but the demon takes it away from the unfortunate person through passions and sins. Man, instead of becoming a donkey on which Christ sits and leads to the Kingdom of Heaven, to the Heavenly Jerusalem, becomes an indecent pig, drowning in a sea of sins and passions. And we see that it is not two thousand, but millions, sometimes entire nations and civilizations, who liken themselves to pigs, living only by earthly interests. It is painful for these states, cultures, subcultures, and societies to contemplate that there are peoples who build their earthly existence on the values of the Gospel, on the teachings of Christ. They seem to exclaim along with the demons living in the Gadarene demoniac: “We beg You, do not torment us. With your presence, and even more so with the word emanating from Your most pure lips, with Your teaching you cause us torment and extreme discomfort. We need freedom without Christ, when we can, trampling on our conscience, and often common sense, to do the will of swine, demonic.” The pagan Gergesinians, saddened by the death of their swine herd, asked Christ to leave them. They are guided only by material calculations. It does not matter to them that Christ demonstrated His divine power on their earth, commanding the elements and spirits; it doesn’t matter that He healed the unfortunate possessed person, it doesn’t matter that with His one word He forced the demons, who were able, according to the word St. Seraphim Sarovsky, shake the earth with one claw, cowardly move into pigs. It is important that they, the Gergesinians, lost property, it is important that someone invaded their holy of holies - the world material assets. Saint Nicholas of Serbia admitted with sorrow: “If the Gergesinians rose from their graves today and began to count, they would count a huge number of like-minded people in Christian Europe (and what can we say about the United States! - IP). They, at least, asked Christ to move away from them, and the Europeans are driving Christ away from them - just to remain alone, alone with their pigs and with their rulers - demons! This is a terrible judgment in its categoricalness. But it was uttered by the mouth of a saint, uttered back in the middle of the 20th century. And what now?! Modern man is afraid of being captured by tradition, and demons whisper to him: Church, Christianity is a boring past. You and I, brothers and sisters, are witnesses to how varied are those manifestations of personal pseudo-freedom that captivate an unfortunate person. Gambling addiction, internet addiction, withdrawal various kinds virtual reality , not to mention debauchery, drunkenness, drug addiction... All this gives a person the illusion of the fullness of being, but in fact robs him. That gracious, beautiful, royal existence - life, and life in abundance - turns out to be stolen from an unfortunate person by an evil demon. He seems to whisper to him: Church, Christianity is a boring past, don’t waste time, feel the taste of life, take everything from it. The wonderful Russian philosopher A.S. Panarin, our contemporary, strikingly accurately noted: “Many thinkers who observed the collapse of the relatively prosperous and tolerant order of the 19th century wondered: how is it possible for people to follow evil - not out of ignorance, but consciously, with Mephistophelian pride? The tragic paradox of modern life is that good acts as something static, and therefore “boring,” while evil is dynamic and with this feature attracts a post-traditional personality, most of all afraid of being captured by the way of life, tradition, patriarchal discipline “Today, if we ask a scientist, a successful businessman, an official, a student, a schoolchild, the first person we meet: “Do you think demons exist and what power do they have over a person?”, then very often we will meet a bewildered smile: “For mercy, on It’s the 21st century, and you’re talking to us about some kind of Middle Ages! We try to live according to our conscience, we comply with the Constitution and laws. What do demons have to do with it?!” But much earlier than the 21st century, such skepticism lived in people. Christ's contemporaries, the Sadducees, scrupulously fulfilled the law of Moses, did not believe in the existence of demons. Our Lord Jesus Christ showed a miraculous healing of the Gadarene sufferer in order to shame their unbelief and inertia of soul. And in our time, cases of phenomena from the spiritual world and even the world of fallen spirits of evil in high heaven sober a person, and often, by the All-Wise Providence of the All-Good God, turn him to the Creator and Provider. Not long ago I heard a story about a man who, being possessed by the passion of drunkenness, reached an extreme captive state of soul. He experienced a disease called delirium tremens. He was brought to the Sklifosovsky Institute and tied with strong bonds because he behaved violently. The doctor, experienced in such cases, had to leave for some reason and asked the young nurse to closely monitor this man so that nothing happened to him. But he began to tell her a story that was stunning in its persuasiveness. As she later said, a drunk person cannot come up with such a thing. As if it were the work of some great writer about how he was being persecuted by enemy creditors who were unjustly taking away his property, and that they must now come and kill him. This unfortunate girl, having heard this, slightly loosened the bonds on him hands. And he, like that evangelical demoniac who was tearing the iron chains on his hands, immediately broke the strong nylon cords with which he was tied and ran along the floors of the building. Moreover, it was as if someone had inspired him with the route along which he was moving. Anyone who knows the Sklifosovsky Institute understands that there are a lot of barriers and doors: it is a huge complex of buildings. And he calculated, as if from some computer data, the exact route, without stopping for a minute; Using very complex moves, he ran to the attic, jumped out of the window, knocking out the glass, and fell at the feet of a general who had come to visit his sick wife. This general was a completely unbelieving man, a materialist, who would certainly have remained silent with a skeptical smile if we had spoken to him about demons. But when he saw this man who fell, received open broken bones, but continued to shout that he was being pursued by fierce, destructive creditors, he thought seriously, and then came to faith. This is how this story has come down to us. How can we, if passions, demons, and evil habits are chilling us, leave them? How can we return the thread of grace-filled existence stolen from us by the nasty, destroying demon, the thread that lifts us from strength to strength to the highest bliss given to man - the bliss of communion with God, our Creator and Provider? Let us be like the Gadarene demoniac: let us cry out in prayer, falling before the Savior, let us repent of what we have transgressed His holy commandments, and the Kingdom of Heaven - divine existence - will not hesitate to approach our hearts, according to the promise of the Gospel. And when we are healed and sitting at the feet of Jesus, clothed and in our right mind, then we will return to our home, to those people who surround us, with whom we communicate, and tell us what God has done for us (see: Luke 8: 35, 39). For having been tempted, we will be able to provide help and comfort to those who are tempted (see: Hebrews 2:18). Amen. Hieromonk Pavel (Shcherbachev) November 13, 2016

Continuing the series of materials with inhabitants Sretensky Monastery dedicated to the 20th anniversary of the revival monastic life, we are talking today with Hieromonk Pavel (Shcherbachev), Deputy Executive Secretary of the Patriarchal Council for Culture, located within the walls of the monastery.

- Father Pavel, what is the Patriarchal Council for Culture? How important is his existence for the Church?

The Patriarchal Council for Culture was formed in March 2010 by the decision of the Holy Synod of the Russian Orthodox Church. The Chairman of the Council is His Holiness Patriarch Kirill of Moscow and All Rus', the executive secretary is the abbot of the Sretensky Monastery, Archimandrite Tikhon. The competence of the Patriarchal Council for Culture includes, according to the Regulations on the Patriarchal Council for Culture, issues of dialogue and interaction of the Russian Orthodox Church and its divisions with government agencies culture, creative unions, public associations citizens working in the cultural sphere, as well as with sports and other similar organizations in the countries of the canonical space of the Moscow Patriarchate.

Culture today is a multifaceted phenomenon, containing many internal contradictions, interpretations, worldviews, if you like. Nevertheless, this is one of the platforms on the basis of which the Church can conduct a constructive dialogue with creative people about the beauty that, according to the word, will save the world, about ethical values modern man, about the preservation of our great Christian cultural heritage, about the divine soul as a source of true inspiration and true talent.

The collaboration of the Church and the cultural community is fertile ground for preaching the Gospel among people seeking the truth in art. Many of them are tormented by the question of the meaning of existence, they try to comprehend the secrets of human creativity hidden in the depths of the soul, sometimes they are mistaken, carried away, according to the word of the apostle, by empty deception according to human tradition, according to the elements of the world, and not according to Christ.

These people often lack a person nearby who would show those wandering in the fog, and sometimes, unfortunately, in a frenzy, the path to God, the Giver of grace-filled gifts, all wisdom and bliss. Such a person can be not only a priest appointed by God to this ministry, but every Christian who is ready to give an answer to those who demand an account of his hope with meekness and reverence.

- What projects is the Council working on today?

The activities of the Patriarchal Council for Culture are very diverse. Folders with correspondence, plans, creative projects, analytical notes, reports, proposals already number more than a hundred thousand pages. One of the most important tasks facing the Council is to preserve those valuable objects of cultural heritage that over the past decades have been returned by the state to the Russian Orthodox Church. For this, by blessing His Holiness Patriarch Moscow and all Rus' Kirill and, in the near future, in many dioceses of the Russian Orthodox Church the position of ancient guardian will be introduced, responsible for the preservation and restoration of the priceless property inherited by us from our pious ancestors. The regulations on the diocesan ancient guardian were prepared by the Patriarchal Council for Culture. To train ancient guardians, the Patriarchal Council for Culture is organized jointly with the Ministry of Culture of the Russian Federation special courses, where Russian museum experts will give a series of lectures with on-site visits for practical training.

A special Commission for interaction between the Russian Orthodox Church and the museum community has been formed under the Patriarchal Council for Culture. The commission, in an atmosphere of mutual understanding and good cooperation, resolves, together with the counter commission of the Ministry of Culture, controversial issues related to the exploitation of monuments of spiritual culture under the jurisdiction of the state and the Church.

This is just a small part of what it does. The listing of all projects would constitute a whole volume. However, the most significant actions of this synodal institution include such diverse projects as participation in the work of the Council for Culture and Art under the President of the Russian Federation; erection of a monument in the Alexander Garden in Moscow; publication of a manual on the preservation of monuments of church architecture and art; participation in the creation of a textbook on the history of Russia; organization of the exhibition Orthodox Rus'. The Romanovs”, which took place at the Manege Central Exhibition Hall in Moscow from November 4 to November 24, 2013; a joint project with the State Historical Museum to hold an exhibition dedicated to St. Sergius; revival of ancient Christian churches and monasteries in the North Caucasus; holding days of Russian spiritual culture in the USA and China; participation in the preparation of the Olympics in Sochi and many, many others.

- The Joseph-Volotsky Monastery opened under you. Tell us what kind of event it was.

Gorbachev drafted a resolution containing just two words: help the metropolitan. A week later, the Ministry of Justice reported on the transfer of the Joseph-Volotsky Monastery to the Church.

Joseph-Volotsky Monastery was returned to the Church 25 years ago. I was then an assistant to Metropolitan Pitirim of Volokolamsk and Yuryev and was directly involved in the preparation of documents for the transfer of this ancient monastery. All attempts to resolve the issue through correspondence with government agencies did not bring any results. After so many years of persecution of the Church, government officials could not overcome some invisible psychological barrier. It was not fear, but rather some kind of administrative reflex. The situation was resolved in an unexpected way: Bishop Pitirim, having met M.S. at one of the high meetings. Gorbachev, mentioned in a conversation with him about the bureaucratic red tape with the return of the Russian Orthodox Church to the Joseph-Volotsk Monastery. Gorbachev took part in this matter and drew up a resolution containing only two words: help the metropolitan. A week later, the Ministry of Justice reported on the transfer of the Joseph-Volotsky Monastery.

-You knew Lord Pitirim well. What kind of monk was he?

He was an outstanding archpastor. For more than 30 years he headed the Publishing Department of the Moscow Patriarchate. It was very difficult to print church books in conditions public policy, aimed at suppressing everything that was associated with church enlightenment. However, he not only published books, he built a new modern building Publishing department, but also educated and helped many young Christians receive spiritual education, who later became outstanding bishops, priests, and church workers.

Lord Pitirim knew many monks who had gone through the terrible school Soviet prisons and camps. His spiritual mentor was the Optina elder, canonized as a holy confessor. It was possible to learn monasticism from such people. They testified about Christ more than words with their very lives. Burdened with many labors, the bishop never left his monastic prayer rule, in critical situations he was an example of the deepest humility and trust in the all-powerful Providence of God. At the same time, he remained a very simple and approachable person.

He became all things to all, in order to save at least some.. I think this is what the ancient skilled monks taught with their lives, they taught a very difficult matter - the art of sacrificing oneself in one’s service to God and people.

I would like to ask you one common question, which they probably love to ask monks. Why do people go to a monastery? Can’t they really bring more benefit to society by remaining in the world, applying their talents there?

The fact is that this formulation of the question is to some extent incorrect. The life of a Christian in a monastery is not so radically different from the life of a Christian living in the world and in a family, if the latter is guided in his life by Christ’s commandments. The monastery is just a kind of greenhouse where you can grow fragrant and beautiful plants, which in due time bear good fruit. The fruit is valuable and capable of satisfying many who are hungry for spiritual food. The Church is based on monasticism. From time immemorial, monasteries in Rus' and throughout the Eastern Orthodox Church were centers of theology, missionary work, education, social service, and even efficient management.

- How does the obedience of a clergyman in a city monastery differ from obedience in some other place?

In city monasteries, as a rule, it happens significant number parishioners and pilgrims. This is very different people. For the spiritual care of such a flock, the priest must at least understand them inner world: not only their problems, experiences, spiritual quests, but also those main factors that influence the souls of these people. This means that the pastor is obliged, in addition to prayer and constant teaching in the word of God, to know well the realities of life around us. Without this knowledge, it will be difficult for him to understand his verbal sheep, and therefore to help them in the matter of saving the soul.

I think that for priests in rural areas, construction and economic development are more typical. Living in a village, these questions cannot be avoided. At the same time, a rural shepherd, as a rule, has more time for prayer and reading, for spiritual self-improvement.

What place does shepherding have in your monastic life? You have to communicate a lot with people and confess to them. Many come with a variety of problems and illnesses. Where do you get your strength from?

This is the most precious gift of God, bringing man into close communion with his Creator. Perhaps there is no greater joy, greater happiness, greater bliss on earth than the gift of communication with God. This gift is capable of making a corruptible person a god by grace. It is only bitter to realize one’s sinfulness and imperfection, the inconsistency of one’s spiritual state with high Christian ideals. We can only rely on the mercy of God. And God gives us strength for church service in abundance. You just need to have determination. But it can be difficult.

As for confession, this obedience is joyful for me personally. Especially when those who approach the sacrament of repentance sincerely and deeply repent. This joy, according to the word of the Savior, happens to the Angels of God and about one sinner who repents(Luke 15:10).

- You are probably often asked about why there is grief, suffering and death in life...

Human life is a deplorable vale. In the life of, perhaps, any person there are more sorrows, illnesses, everyday difficulties, mental anguish, than high delight and those wonderful moments that, contrary to what is known catchphrase, impossible to stop. In Christianity, our earthly life is called bearing the cross. Everyone has their own. It is important whether a person is ready to carry it or not. If a person who has been visited by difficulties or illnesses becomes despondent, begins to grumble, become embittered and sad, then he reaches a spiritual impasse. But if he arms himself with a different mood, a different way of thinking and says: “I thank You, Lord, for those sorrows, for those troubles, illnesses that You deigned to send me. Because of my sins, I am worthy of the worst,” then the sorrows, illnesses and troubles that previously seemed unbearable immediately become easier to bear, and soon they dissipate like morning fog. This is the action of a humble disposition of the soul.

There is another side to the matter. The ancient ascetics said that difficulties catch up with a person who tries to run away from them, and those who boldly meet them halfway are frightened by difficulties and run away. The Holy Fathers also have this idea: “Where it is difficult, there is ours, and where it is easy, we must think carefully and be careful.”

Our earthly life is a kind of test. If a person does not want to correct himself, then the merciful Lord, out of love for the human race, sends tests. These tests make a person think that he needs to reconsider something in his life, to put it modern language- reboot the system. Of course, all this is easy to explain in words, but in the experience of each of us, when the Lord visits us with sorrows and illnesses, a wide field for spiritual achievement opens up.

Open doors in people's hearts for the Lord. Interview with Archpriest Alexy Aedo (Chile)

Archpriest of the Russian Orthodox Church Abroad Alexy Aedo cares for two Orthodox communities in Chile - St. Silouan of Athos in Concepcion and St. Nektarios of Aegina in Santiago. As a young man, he, a Chilean and a Catholic, converted to Orthodoxy. Father Alexy, a well-known missionary in his country, devotes a lot of time and effort to Orthodox preaching among the Chileans.

– Father Alexy, tell us how you became Orthodox priest and a missionary.

– I wanted to become a priest since childhood. But I was born in the south of Chile, and there you could only become a priest Catholic Church. I began to study theology and entered a Catholic seminary. And then I met Orthodox families from Palestine. I saw how they live in the Orthodox Church, how they think. When I started a conversation on some theological topic, they told me how the Orthodox Church teaches about it. So I accepted Orthodoxy in the Antiochian Church. And so, while still a layman, I came here to Santiago, the capital, to complete my theological education. One day, walking home from the university, I found myself near a Russian church. I entered it, heard a Russian choir, saw old photographs... All this made a huge impression on me. Then the thought more than once occurred to me: “God, how nice it would be if I could someday serve the Liturgy in such a beautiful church!” Later, when I was already ordained as a presbyter, the Russian missionary bishop Vladyka Alexander (Mileant) - may he rest in heaven - invited me to join the Russian Church. While continuing my missionary work in Santiago, I began to build a temple in the south of the country, in the city of Concepcion. I really want there to be a beautiful Russian church there that my children and other young Chileans could go to. And I ask God not to take me away until there is a temple of the Russian Orthodox Church in the south.

– Besides Concepcion, in the south of Chile there are also Orthodox parishes?

– In the city of Valdivia, Russians and Palestinians would like to create a parish. There are also Chileans, and not only in Valdivia, but also in other cities, who wish to convert to Orthodoxy. We hope that God will give us the opportunity to build a large temple here in Santiago.

– You are now doing a lot of missionary work. Perhaps the impetus for this was your acquaintance with Bishop Alexander?

- Yes. Bishop Alexander believed in me and loved me as a priest. This is the best thing that can happen to a priest - if the bishop believed in him and loved him. For me it was like a gift from God.

– In Russia, many people know Vladyka Alexander thanks to his website, and they are also familiar with the “Missionary Leaflets” that Vladyka published.

– Both the website and the brochures that Bishop Alexander published are extremely important and necessary for us. They help us understand what Orthodoxy is. Thanks to Bishop Alexander, we realized that it is possible and necessary to preach the Gospel through the Internet: this way we will be heard better, people will know about us, and this way we can reach the people.

– You have now set up a mobile church in the building of the city university in Santiago. Tell me, do you manage to preach to other students while caring for your parishioners?

– What is most important for preaching Orthodoxy among Latin American youth?

– I feel that young people here are looking for religion, looking for the Church, but cannot find real faith. Unfortunately, many remain with Protestants, in sects, sometimes in non-Christian ones. Young people need to be listened to and understood.

We live in a time when people are burdened with many sorrows: they face economic difficulties, wars, and sometimes have serious health problems. Many people feel like their whole life is falling apart. People don't know what to hold on to that has real value. Therefore, work with young people must begin with friendship. And you just need to be able to listen to them. And when you listen to them, without noticing it, they begin to listen to Orthodoxy.

- Probably to find mutual language Do literature, art, and philosophy also help with youth?

– Yes, through philosophy and ethics it is easier for me to find a common language with young people. Young Chileans tend to be critical of the state of affairs in their homeland, and in the world as a whole. And they want to grab onto something, like a steering wheel, a lever, in order to navigate the world around them. Through this desire, it is very easy to move the conversation to the plane of philosophy and ethics. The next step up is religion.

– After the restoration of canonical communion between the Russian Orthodox Church of the Moscow Patriarchate and the Russian Orthodox Church abroad, some parishes in Chile broke away from the Mother Church. Do you think this is a temporary phenomenon? And what, in your opinion, needs to be done to heal the split?

– This is a very sad, contradictory phenomenon. The deep, painful wounds of the past have not yet healed. Many of those who went into schism do not understand that over time the situation in Russia has changed. But the old priests who preserved the traditions are with us, they accepted the reunion, and some young priests moved away. Perhaps the latter are guided by personal motives - material interest, ambition - in a word, private interests. And sometimes they forget about obedience to the Church.

One Russian priest, a monk, lives on the mountain, remains in silence. Talking to him is like talking to a saint. He also did not accept the reunion. But I would prefer that he was a little more sinful, but stayed with us.

– Tell me, what is most interesting to you from what is happening in the Russian Orthodox Church today?

– There is a colossal difference in worldview between the West and the East. Here in the West, Church and culture are separated. In the Orthodox East they represent a single whole. My mother and I were in Greece. In Athens we asked a Greek: “What is more important to you - being Greek or being Orthodox?” He replied that it was the same thing. Russians think the same way. And I have to explain to the Chileans that I am not Greek, not Russian, but I am Orthodox. The Russian Church is a kind of model for us, integrating spiritual life and national culture. And I would very much like the people of Chile to be able to accept the Gospel of Christ the way the Russian people accepted it and united it with their tradition and culture. Russia, help us find the way to be faithful to our national culture in the light of the Gospel teaching!

– Father Alexy, in Latin America The days of Russian spiritual culture have passed. What trace do you think they left in the souls of those Chileans who are not yet in the Church, who consider themselves secular people? From your point of view, after visiting the concerts of the Sretensky Monastery choir, the exhibition “Orthodox Rus'”, and the film festival of Russian films, can they awaken an interest in spirituality, in Russian culture, which is closely connected with the ideas of Orthodoxy?

- Certainly. I think this will help them get closer to the Orthodox faith also because during the days Russian culture Chileans had the opportunity to communicate with the clergy - with priests and bishops. Over 20 years of priesthood, I have come to the following conclusion: people can be very far from the Church, and perhaps even not believe in God, until they meet a priest. It’s as if the Lord God is opening some small door for them. Small, unnoticeable, and faith appears there. Such a person suddenly turns to you with a request to consecrate the house and bless the children. Then he learns about the height of monastic life, admires it, reads the lives of saints - Seraphim of Sarov, Silouan of Athos, Herman of Alaska, other devotees of piety, Christ for the sake of holy fools, and studies the writings of the holy fathers. To establish their faith, people often do not need ideas at all, but simply to see the path along which God has walked. A person finds traces of the Lord by talking with the clergy.

Continuing the series of materials with the inhabitants of the Sretensky Monastery, dedicated to the 20th anniversary of the revival of monastic life, we are talking today with, Deputy Executive Secretary of the Patriarchal Council for Culture, located within the walls of the monastery.

– Father Pavel, what is the Patriarchal Council for Culture? How important is his existence for the Church?

The Patriarchal Council for Culture was formed in March 2010 by decision of the Holy Synod of the Russian Orthodox Church. The Chairman of the Council is the Executive Secretary - the abbot of the Sretensky Monastery, Archimandrite Tikhon. The competence of the Patriarchal Council for Culture includes, according to the Regulations on the Patriarchal Council for Culture, issues of dialogue and interaction of the Russian Orthodox Church and its divisions with state cultural institutions, creative unions, public associations of citizens working in the field of culture, as well as with sports and other similar organizations in the countries of the canonical space of the Moscow Patriarchate.

Culture today is a multifaceted phenomenon, containing many internal contradictions, interpretations, worldviews, if you like. Nevertheless, this is one of the platforms on the basis of which the Church can conduct a constructive dialogue with creative people about the beauty that, according to the word, will save the world, about the ethical values of modern man, about the preservation of our great Christian cultural heritage, about the divine soul as source of true inspiration and true talent.

– What projects is the Council working on today?

– The activities of the Patriarchal Council for Culture are very diverse. Folders with correspondence, plans, creative projects, analytical notes, reports, proposals already number more than hundreds of thousands of pages. One of the most important tasks facing the Council is to preserve those valuable objects of cultural heritage that over the past decades have been returned by the state to the Russian Orthodox Church. For this, with the blessing of His Holiness Patriarch Kirill of Moscow and All Rus', in the near future in many dioceses of the Russian Orthodox Church the position of ancient guardian will be introduced, responsible for the preservation and restoration of the priceless property inherited from our pious ancestors. The regulations on the diocesan ancient guardian were prepared by the Patriarchal Council for Culture. To train ancient guardians, the Patriarchal Council for Culture organizes special courses jointly with the Ministry of Culture of the Russian Federation, where Russian museum specialists will give a series of lectures with on-site practical training.

This is just a small part of what it does. The listing of all projects would constitute a whole volume. However, the most significant actions of this synodal institution include such diverse projects as participation in the work of the Council for Culture and Art under the President of the Russian Federation; erection of a monument in the Alexander Garden in Moscow; publication of a manual on the preservation of monuments of church architecture and art; participation in the creation of a textbook on the history of Russia; organization of the exhibition “Orthodox Rus'. The Romanovs”, which took place at the Manege Central Exhibition Hall in Moscow from November 4 to November 24, 2013; a joint project with the State Historical Museum to hold an exhibition dedicated to St. Sergius; revival of ancient Christian churches and monasteries in the North Caucasus; holding days of Russian spiritual culture in the USA and China; participation in the preparation of the Olympics in Sochi and many, many others.

– The Joseph-Volotsky Monastery opened under you. Tell us what kind of event it was.

Gorbachev drafted a resolution containing just two words: help the metropolitan. A week later, the Ministry of Justice reported on the transfer of the Joseph-Volotsky Monastery to the Church.

– Joseph-Volotsky Monastery was returned to the Church 25 years ago. I was then an assistant and was directly involved in the preparation of documents for the transfer of this ancient monastery. All attempts to resolve the issue through correspondence with government agencies did not bring any results. After so many years of persecution of the Church, government officials could not overcome some invisible psychological barrier. It was not fear, but rather some kind of administrative reflex. The situation was resolved in an unexpected way: Bishop Pitirim, having met M.S. at one of the high meetings. Gorbachev, mentioned in a conversation with him about the bureaucratic red tape with the return of the Russian Orthodox Church to the Joseph-Volotsk Monastery. Gorbachev took part in this matter and drew up a resolution containing only two words: help the metropolitan. A week later, the Ministry of Justice reported on the transfer of the Joseph-Volotsky Monastery.

– You knew Lord Pitirim well. What kind of monk was he?

- was an outstanding archpastor. For more than 30 years he headed the Publishing Department of the Moscow Patriarchate. It was very difficult to print church books in the context of government policy aimed at suppressing everything that was connected with church education. However, he not only published books, built a new modern building for the Publishing Department, but also educated and helped many young Christians receive spiritual education, who later became outstanding bishops, priests, and church workers.

Bishop Pitirim knew many monks who had gone through the terrible school of Soviet prisons and camps. His spiritual mentor was the Optina elder, canonized as a holy confessor. It was possible to learn monasticism from such people. They testified about Christ more than words with their very lives. Burdened with many labors, the bishop never abandoned the monastic rule of prayer; in critical situations, he was an example of the deepest humility and trust in the all-powerful Providence of God. At the same time, he remained a very simple and approachable person.

– I would like to ask you one common question, which they probably love to ask monks. Why do people go to a monastery? Can’t they really bring more benefit to society by remaining in the world, applying their talents there?

– The fact is that such a formulation of the question is to some extent incorrect. The life of a Christian in a monastery is not so radically different from the life of a Christian living in the world and in a family, if the latter is guided in his life by Christ’s commandments. The monastery is just a kind of greenhouse where you can grow fragrant and beautiful plants, which in due time bear good fruit. The fruit is valuable and capable of satisfying many who are hungry for spiritual food. The Church is based on monasticism. From time immemorial, monasteries in Rus' and throughout the Eastern Orthodox Church were centers of theology, missionary work, education, social service, and even efficient management.

– How does the obedience of a clergyman in a city monastery differ from obedience in some other place?

– In city monasteries, as a rule, there are a significant number of parishioners and pilgrims. These are very different people. For the spiritual care of such a flock, the priest must at least understand their inner world: not only their problems, experiences, spiritual quests, but also the main factors that influence the souls of these people. This means that the pastor is obliged, in addition to prayer and constant teaching in the word of God, to know well the realities of life around us. Without this knowledge, it will be difficult for him to understand his verbal sheep, and therefore to help them in the matter of saving the soul.

– What place does shepherding occupy in your monastic life? You have to communicate a lot with people and confess to them. Many come with a variety of problems and illnesses. Where do you get your strength from?

- This is the most precious gift of God, introducing a person into close communication with his Creator. Perhaps there is no greater joy, greater happiness, greater bliss on earth than the gift of communication with God. This gift is capable of making a corruptible person a god by grace. It is only bitter to realize one’s sinfulness and imperfection, the inconsistency of one’s spiritual state with high Christian ideals. We can only rely on the mercy of God. And God gives us strength for church service in abundance. You just need to have determination. But it can be difficult.

– You are probably often asked why there is grief, suffering and death in life...

- Human life is a deplorable vale. In the life of any person, perhaps, there are more sorrows, illnesses, everyday difficulties, mental anguish than high delight and those beautiful moments that, contrary to the well-known popular expression, cannot be stopped. In Christianity, our earthly life is called bearing the cross. Everyone has their own. It is important whether a person is ready to carry it or not. If a person who has been visited by difficulties or illnesses becomes despondent, begins to grumble, become embittered and sad, then he reaches a spiritual impasse. But if he arms himself with a different mood, a different way of thinking and says: “I thank You, Lord, for those sorrows, for those troubles, illnesses that You deigned to send me. Because of my sins, I am worthy of the worst,” then the sorrows, illnesses and troubles that previously seemed unbearable immediately become easier to bear, and soon they dissipate like morning fog. This is the action of a humble disposition of the soul.

Our earthly life is a kind of test. If a person does not want to correct himself, then the merciful Lord, out of love for the human race, sends tests. These tests make a person think that they need to reconsider something in their life, in modern language - reboot the system. Of course, all this is easy to explain in words, but in the experience of each of us, when the Lord visits us with sorrows and illnesses, a wide field for spiritual achievement opens up.

Continuing the series of materials with the inhabitants of the Sretensky Monastery, dedicated to the 20th anniversary of the revival of monastic life, we are talking today with Hieromonk Pavel (Shcherbachev), Deputy Executive Secretary of the Patriarchal Council for Culture, located within the walls of the monastery.

The Patriarchal Council for Culture was formed in March 2010 by decision of the Holy Synod of the Russian Orthodox Church. The Chairman of the Council is His Holiness Patriarch Kirill of Moscow and All Rus', the executive secretary is the abbot of Sretensky Monastery, Archimandrite Tikhon. The competence of the Patriarchal Council for Culture includes, according to the Regulations on the Patriarchal Council for Culture, issues of dialogue and interaction of the Russian Orthodox Church and its divisions with state cultural institutions, creative unions, public associations of citizens working in the field of culture, as well as with sports and other similar organizations in the countries of the canonical space of the Moscow Patriarchate.

Culture today is a multifaceted phenomenon, containing many internal contradictions, interpretations, worldviews, if you like. Nevertheless, this is one of the platforms on the basis of which the Church can conduct a constructive dialogue with creative people about the beauty that, according to F.M. Dostoevsky, will save the world, about the ethical values of modern man, about the preservation of our great Christian cultural heritage, about the divine soul as a source of true inspiration and genuine talent.

– What projects is the Council working on today?

This is just a small part of what the Patriarchal Council for Culture does. The listing of all projects would constitute a whole volume. However, the most significant actions of this synodal institution include such diverse projects as participation in the work of the Council for Culture and Art under the President of the Russian Federation; erection of a monument to the Holy Martyr Patriarch of Moscow and All Russia Hermogenes in the Alexander Garden in Moscow; publication of a manual on the preservation of monuments of church architecture and art; participation in the creation of a textbook on the history of Russia; organization of the exhibition “Orthodox Rus'. The Romanovs”, which took place at the Manege Central Exhibition Hall in Moscow from November 4 to November 24, 2013; a joint project with the State Historical Museum to hold an exhibition dedicated to St. Sergius; revival of ancient Christian churches and monasteries in the North Caucasus; holding days of Russian spiritual culture in the USA and China; participation in the preparation of the Olympics in Sochi and many, many others.

– The Joseph-Volotsky Monastery opened under you. Tell us what kind of event it was.

Gorbachev drafted a resolution containing just two words: help the metropolitan. A week later, the Ministry of Justice reported on the transfer of the Joseph-Volotsky Monastery to the Church.

– Joseph-Volotsky Monastery was returned to the Church 25 years ago. I was then an assistant to Metropolitan Pitirim of Volokolamsk and Yuryev and was directly involved in the preparation of documents for the transfer of this ancient monastery. All attempts to resolve the issue through correspondence with government agencies did not bring any results. After so many years of persecution of the Church, government officials could not overcome some invisible psychological barrier. It was not fear, but rather some kind of administrative reflex. The situation was resolved in an unexpected way: Bishop Pitirim, having met M.S. at one of the high meetings. Gorbachev, mentioned in a conversation with him about the bureaucratic red tape with the return of the Russian Orthodox Church to the Joseph-Volotsk Monastery. Gorbachev took part in this matter and drew up a resolution containing only two words: help the metropolitan. A week later, the Ministry of Justice reported on the transfer of the Joseph-Volotsky Monastery.

– You knew Lord Pitirim well. What kind of monk was he?

– Metropolitan Pitirim was an outstanding archpastor. For more than 30 years he headed the Publishing Department of the Moscow Patriarchate. It was very difficult to print church books in the context of government policy aimed at suppressing everything that was connected with church education. However, he not only published books, built a new modern building for the Publishing Department, but also educated and helped many young Christians receive spiritual education, who later became outstanding bishops, priests, and church workers.

Bishop Pitirim knew many monks who had gone through the terrible school of Soviet prisons and camps. His spiritual mentor was the Optina elder, canonized as a holy confessor, Schema-Archimandrite Sebastian of Karaganda. It was possible to learn monasticism from such people. They testified about Christ more than words with their very lives. Burdened with many labors, the bishop never abandoned the monastic rule of prayer; in critical situations, he was an example of the deepest humility and trust in the all-powerful Providence of God. At the same time, he remained a very simple and approachable person.

– How does the obedience of a clergyman in a city monastery differ from obedience in some other place?

At a meeting dedicated to the 10th anniversary of the death of Metropolitan of Volokolamsk and Yuryev Pitirim (Nechaev). Photo: A. Pospelov / Pravoslavie.Ru

– The priesthood is the most precious gift of God, bringing a person into close communion with his Creator. Perhaps there is no greater joy, greater happiness, greater bliss on earth than the gift of communication with God. This gift is capable of making a corruptible person a god by grace. It is only bitter to realize one’s sinfulness and imperfection, the inconsistency of one’s spiritual state with high Christian ideals. We can only rely on the mercy of God. And God gives us strength for church service in abundance. You just need to have determination. But it can be difficult.

Hieromonk Pavel (Shcherbachev), James Billington and nun Cornelia (Reese) in the Sretensky Monastery. 2012 Photo: A. Pospelov / Pravoslavie.Ru

– You are probably often asked why there is grief, suffering and death in life...

- Human life is a deplorable vale. In the life of any person, perhaps, there are more sorrows, illnesses, everyday difficulties, mental anguish than high delight and those beautiful moments that, contrary to the well-known popular expression, cannot be stopped. In Christianity, our earthly life is called bearing the cross. Everyone has their own cross in life. It is important whether a person is ready to carry it or not. If a person who has been visited by difficulties or illnesses becomes despondent, begins to grumble, become embittered and sad, then he reaches a spiritual impasse. But if he arms himself with a different mood, a different way of thinking and says: “I thank You, Lord, for those sorrows, for those troubles, illnesses that You deigned to send me. Because of my sins, I am worthy of the worst,” then the sorrows, illnesses and troubles that previously seemed unbearable immediately become easier to bear, and soon they dissipate like morning fog. This is the action of a humble disposition of the soul.

Our earthly life is a kind of test. If a person does not want to correct himself, then the merciful Lord, out of love for the human race, sends tests. These tests make a person think that they need to reconsider something in their life, in modern language - reboot the system. Of course, all this is easy to explain in words, but in the experience of each of us, when the Lord visits us with sorrows and illnesses, a wide field for spiritual achievement opens up.

With Hieromonk Pavel (Shcherbachev)
interviewed by Anna Erakhtina

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