11:24
The prosecutor's investigation revealed that individual entrepreneurs Salmin and Evsyukov, as well as City Taxi Park CJSC, transport passengers in excess of capacity on suburban routes. Administrative cases have been initiated against them.
09:14
Auctions have been announced for renovation work in a psychiatric hospital in Novocheboksarsk, departments of the Tsivilskaya Central District Hospital and the clinic of the Yadrinskaya Central District Hospital. The total contract price exceeds 30 million rubles, the work is scheduled to be completed this year.
Thursday - 03/14/19
16:53
At a meeting between the chairman of the education trade union of Chuvashia, Zinaida Stepanova, and the minister of education of the republic, Sergei Kudryashov, the issue of increasing the salaries of teaching staff was raised. This was reported by the press service of the trade union.
16:01
The Chuvash OFAS uncovered systematic violations of the legislation on public procurement in the Shemurshinsky district of the republic. The auction documentation prepared by the local administration contained deliberately false information in order to exclude outside participants from the auction. In most episodes, this was done with the goal of pushing the Stroitel Plus company and other companies affiliated with local businessman Evgeny Bykov into the winners. The wildness of the situation is that Bykov was declared bankrupt in 2017, after which he headed the municipal construction department and, as a member of the auction commission, personally made decisions about the victory of Builder Plus. As a result, the budget efficiency of such auctions did not exceed 0.5%. Outsiders in the area were not allowed to work - for example, the authorities, which won a contract for road construction with 15% budget efficiency, GSK LLC, did their best to prevent the work from being carried out and ultimately terminated the contract.
15:30
At the next meeting of the Cheboksary City Assembly of Deputies today, March 14, the issue of the resignation of the people's representative by the Secretary of the Chuvash Republican Committee of the Communist Party of the Russian Federation Alexey Shurchanov was decided. As you know, he was convicted of fraud, he was sentenced to a fine of 200 thousand rubles, and according to the law, a conviction automatically entails deprivation of his deputy status. However, in Chuvashia there have been cases when some people’s representatives managed to retain their mandates despite having a criminal record. The most recent example is the former director of the Chubaevskaya basic secondary school in the Urmara district, Anatoly Dimitriev. He considers the court verdict, which came into force nine months ago, to be an absurd misunderstanding. He was supported by his colleagues in the district Assembly, who refused to satisfy the proposal of the prosecutor's office to remove his parliamentary powers.
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George, Metropolitan of Nizhny Novgorod and Arzamas
Difficulties of spiritual leadership, dangers of false eldership and ways to overcome them
One of the three monastic vows is obedience. It is given at the time of tonsure and requires on the part of the monk a conscious and firm renunciation of his will and entrusting himself to the spiritual guidance of an experienced elder. A spiritual mentor is called upon to help a new monk take the path of struggle against passions and lusts, teach him the art of this struggle, protect him from dangers, temptations and enticements and make him able to bring God the fruit of true repentance. The second rule of the Double Council reads: : “No one should be honored with the monastic image without the presence of a person who must accept him into obedience, and have authority over him and take care of his spiritual salvation. Let this be a God-loving man, the head of the monastery, and capable of saving the soul newly brought to Christ.”. The fulfillment of the vow of obedience, therefore, is possible with the coordination of two wills - the will of the monk and the will of God, revealed to him through the spiritual leader.
« The novice ladder, writes the Monk Gregory of Sinaite, has five degrees leading to perfection: the first is renunciation (from the world), the second is submission (entering the monastery with a vow to fulfill the monastic rules), the third is obedience (submission in practice, in life ), the fourth is humility, the fifth is love, which is God... Obedience, acting entirely according to the commandments, builds a ladder of various virtues, and places them, like ascensions, in the soul. Highly creative humility, having accepted the obedient one from such a ladder, raises him to heaven, betrays him to the queen of virtues - love, and, leading him to Christ, presents him... There is no other shortest way to ascend to the royal divine palaces through the small ladder of virtues, like the mortification of the five passions that are contrary to obedience, namely: disobedience, contradiction, self-indulgence, justification and a harmful high opinion of oneself.”
It is quite obvious that climbing this “novice ladder” is impossible alone; it is unthinkable without perceiving the living experience of monastic work. Its bearer must be a spiritual leader. Quite naturally, the question arises about what criteria can be used to determine a true spiritual mentor, who has a truly “pearl of great price” in the treasury of his soul, and not a brilliant fake. In the works of St. Ignatius Brianchaninov we find quite a lot of warnings against trusting elders, who may find themselves in a state of spiritual delusion and delusion. Such people, like blind leaders, perish themselves and destroy their flock.
At the present time of the revival of church life in general and monasticism in particular, the question of true spiritual leadership carried out in monasteries must be recognized as very important. Deviation from the spiritual monastic tradition, distortion of the principles of spiritual work, substitution of genuine life according to Christ with only its appearance is fraught with the involvement in this harmful error of a significant number of people who have taken the path of monastic life and trusted those who are invested with spiritual power and seem to be an authority in the art of holiness. Such a danger really exists, and an appeal to the patristic ascetic heritage, and especially to the works of St. Ignatius, in this regard seems extremely relevant.
A thorough study of this heritage is one of the auxiliary means in paving the right fairway to reach the pier of salvation. It, of course, cannot replace living spiritual experience, but spiritual experience without reliance on book knowledge loses important guidelines in moving towards a given goal.
Just as in the patristic ascetic writings we discover amazing agreement and trace the spiritual tradition passed on from century to century, so in the practical spiritual leadership currently carried out in monastic monasteries, there should be a kind of school of obedience and acquisition of virtues, ensuring the preservation and transmission of a living tradition spiritual mentoring. Is someone capable of becoming a spiritual leader who was not a humble novice to a godly elder, but who undertook to rule others after reading ascetic literature and understanding it according to his own understanding? It is enough to point to the host of venerable fathers of Optina Hermitage to be convinced of the exceptional importance in the matter of spiritual leadership of continuity and fidelity to a single integral and living spiritual tradition.
The participation of the abbot of the monastery in such a tradition is not the only, but a very significant condition for the spiritual success of the monastic brethren. It is the abbot who bears the first and main responsibility for the spiritual climate in the monastery and the spiritual health of each of its inhabitants; the confessor is only his co-worker in this ministry.
The reasons for the difficulties that arise in the spiritual care of the brethren on the part of the abbot can be found not only in the spiritual weakness of the leader himself, but also in the unwillingness or unwillingness of the monastic to fully accept such instruction. The task of the abbot, through patience and humility, a good example and a wise word, and not through violence and gross coercion, is to lead him to understanding and consent to heed these instructions as beneficial for his soul. True spiritual guidance is not violence and coercion, but help to those who voluntarily wish to strive, and the abbot, first of all, is an example of humility, offering up joint prayer with the brethren for the monastery, and not an arrogant despot who humbles others with partiality.
Saint Basil the Great writes: « It is necessary for the abbot, out of the love of Christ, to succeed in humility so much that even when he is silent, the example of his deeds serves as a lesson that teaches more powerfully than any word.” “Let the priest not be puffed up by the dignity, lest he himself be deprived of the bliss promised to humility (Matthew 5:3), or “become proud and not fall into condemnation with the devil” (1 Tim. 3:6). But let him be sure that caring for many is serving many. Just as one who ministers to many wounded, cleanses the pus from each wound and provides them with benefits according to the quality of the injury, does not consider his service a reason for exaltation, but rather for humiliation, languor and burden, especially the one who is entrusted with healing the ailments of the brotherhood, as the common servant of all and obliged to give an account of all, must think and worry a lot. In this way he will achieve his goal, because the Lord said: “Whoever wants to be first must be last of all and servant of all” (Mark 9:35).
At present, the brethren of monasteries, as a rule, are very heterogeneous both in age, and in the level of churching, and in education and spiritual state. The abbot needs an individual approach to everyone while maintaining equal love for everyone. His care should be manifested taking into account the spiritual state of the monk, the characteristics of his character and past worldly life. This requires spiritual sensitivity and a desire to see these features and take them into account.
St. Basil the Great writes: “[The abbot] must be kind-hearted, generously endure if someone, due to inexperience, fails to fulfill any of his duties, not indulge in sins, but with meekness endure the disobedient and with all gentleness and moderation give them medicine, to be able to invent a method of healing appropriate to weakness, not reprimanding with arrogance, but “with meekness” admonishing and punishing, according to what is written (2 Tim. 2:25), to be prudent in present affairs, prudent in considering the future, to have the strength to strive together with the strong, to bear the infirmities of the powerless, to be able to do and speak everything for the improvement of those living with him.”
The abbot must delve into the needs of each brother, not distance himself from the everyday problems and everyday difficulties of the monks; in this participation his Christian brotherly love is manifested. The abbot responds to this love with love. In temptations and sorrows, a monk living in a dormitory should not find himself alone with his problem. Timely support and admonition of the abbot can prevent greater temptation and protect the brethren from temptation.
For successful and fruitful spiritual leadership, the abbot himself must constantly check himself for agreement with the holy fathers and not exclude mistakes and errors on his part in the spiritual care of the brethren. The abbot must remember that he is also among those being saved. Like other monks, he is on a journey. He needs the prayerful support of his flock and special grace-filled help from above.
The difficulties of spiritual leadership, on the one hand, and spiritual prosperity, on the other, include those that arise from certain relaxations in monastic life, which have become the norm in most modern monasteries. This applies to the presence in the monastery of persons of the opposite sex, carrying out labor obedience there or working on a permanent basis, the frequent exit of the monks into the world and trips outside the monastery, the use of computers with Internet access by the brethren, their accumulation of personal property, the reception of strangers in the cell and etc.
Indeed, the structure of modern monasteries does not fully correspond to the norms that the wise fathers left us. The reason is our weakness, our unpreparedness to strictly and fully follow these rules, written by skilled and experienced ascetics of the past in monastic work.
Sometimes voices are heard proposing to reconsider these rules, abandon them as long outdated and recognize as the norm those relaxations that have already entered the life of monasteries. This is fundamentally wrong. Let the bar remain high, and let us humbly acknowledge our weakness. At the same time, it is difficult to agree with the opposite proposal - to adopt a strict charter, mandatory for all monasteries, and to strive for its strict implementation. Without taking into account the spiritual realities of modern church life, it is impossible to artificially introduce strict norms that can lead monastic life to serious disorder.
Separately, I would like to dwell on the problem of false old age, which I briefly mentioned above. St. Ignatius Brianchaninov describes in great detail and accurately how an ascetic who has not acquired the fullness of humility can, imperceptibly for himself, fall into a false, charming state of subtle pride and draw into it those who come to him for instruction. He calls the portrayal of oneself as a spiritual elder by those who encroach on the leadership of others, without having the gifts from above, as pathetic and destructive comedy. Saint Ignatius considers life on the advice of the elder brethren and the written instructions of the holy fathers to be the most faithful path of monastic activity for a modern ascetic.
The question quite naturally arises: who is responsible for spiritual life in monastic communities? Who should notice in time the distortion in the spiritual leadership carried out in the monastery and take timely measures? Who, finally, will ensure that the brethren have a wise and virtuous spiritual leader in the person of the abbot and confessor? Without a doubt, Bishop. Rule 4 of the IV Ecumenical Council reads: “Let the monastics in every city and country be subordinate to the bishop,” to him "must have monasteries are given due care.” To do this, the bishop needs to visit the monasteries of his diocese more often, communicate with the brethren, regularly gather the abbots and abbess of the monasteries, and conduct confidential, soul-helping conversations with them. The bishop himself must know monasticism well and have his own experience of monastic life. These efforts will not be in vain. Distortions and errors in monastic life in general and in spiritual leadership in particular will be identified and eliminated in time.
Monasticism is a mystery for the people of this world. It cannot be comprehended by those who have not tasted his grace, who have not been filled with his humility, who have not experienced his power. But it is also an art, passed on from experienced to beginners, from mentors to novices. The Holy Fathers left countless wise instructions and teachings to subsequent generations of monks. It is impossible to perceive them in full and apply them in your life, relying on your own strength; With the help of God, everything is possible - victory over passions, acquisition of virtues, and achievement of eternal bliss with Christ.
Rules of Local Councils [T. 2]. M., 1880. pp. 796−798.
Gregory of Sinai, St. Very useful chapters arranged in acrostics // Creations. M.: Novospassky Monastery, 1999.
Basil the Great, St. The rules are set out at length in the questions and answers. Questions 43 and 30 // Creations: in 2 volumes. M.: Siberian Blagozvonnitsa, 2009. T. 2. P. 211.
Basil the Great, St..Rules set out at length in questions and answers. Question 43 // Creations: in 2 volumes. M.: Siberian Blagozvonnitsa, 2009. T. 2. P. 212.
Based on materials from the official website
Synodal Department for Monasteries and Monasticism
61.)
Born on August 14, 1964 in the city of Zhlobin, Gomel region of Belarus, in a large family. Baptized the same year in the Church of the Life-Giving Trinity in Zhlobin.
In 1981 he graduated from high school. After graduating from school, he worked as a driver, and from May 1984 to June 1986 he served in the ranks of the Soviet Army.
After being transferred to the reserve in 1986, he entered the Moscow Theological Seminary.
In November of the same year he was accepted as a novice at the Trinity-Sergius Lavra. He took monastic tonsure with the name George (in honor of the Holy Great Martyr George the Victorious) on December 22, 1989, on the day of the feast of the icon of the Mother of God “Unexpected Joy”.
In 1990 he graduated from seminary and entered the Moscow Theological Academy.
October 9, 1990, on the day of the feast of the repose of St. Apostle and evangelist Jonah the Theologian was ordained as hierodeacon by Bishop Vincent (Morar), vicar of the Kishinev diocese (now Archbishop of Yekaterinburg and Verkhoturye).
On April 9, 1991, on the day of the feast of the Iveron Icon of the Mother of God, His Holiness Patriarch Alexy of Moscow and All Rus' was ordained hieromonk.
Since November 1991, he served as the head of the candle workshop. On January 20, 1993, he was appointed economist of the Trinity-Sergius Lavra.
In June 1995 he graduated from the Moscow Theological Academy with a candidate of theology degree in the department of history of the Russian Church (theme of the dissertation is “The Life and Patriarchal Ministry of St. Tikhon (Belavin)”). After graduating from the MTA, he taught general church history and Byzantine studies in the 3rd year of the Moscow Theological Seminary, while continuing to serve as the monastery’s steward. Working as an economist at the Lavra, since August 1998, he was appointed to the position of director of the Patriarchal Architectural and Restoration Center in the Trinity-Sergius Lavra.
Since 1999, he has been carrying out extensive work on the restoration of churches and monastery buildings and reconstruction of the monastery territory (in particular, during the work, a large-scale restoration of the Lavra bell tower was undertaken and its largest bells, lost in the 1930s, were recreated).
On May 31, 2001, by decree of the Holy Archimandrite of the Holy Trinity Sergius Lavra, His Holiness Patriarch of Moscow and All Rus', Alexy was appointed economist of the United Economy of the Trinity-Sergius Lavra and Moscow Theological Schools.
On December 26, 2002, at a meeting of the Holy Synod of the Russian Orthodox Church, he was determined to be the Bishop of Nizhny Novgorod and Arzamas.
On February 1, 2003, in the home church of All Saints, in the Russian Land of the Shining Ones, the Patriarchal Residence of the St. Daniel Monastery, the rite of naming Archimandrite George (Danilov) Bishop of Nizhny Novgorod and Arzamas was performed by His Holiness Patriarch of Moscow and All Rus' Alexy II, Metropolitans of Krutitsky and Kolomna Juvenaly, Solnechnogorsk Sergius, manager of the affairs of the Moscow Patriarchate, Volokolamsk and Yuryevsk Pitirim, Cheboksary and Chuvash Varnava, Chernivtsi and Bukovina Onufriy, archbishops of Vitebsk and Orsha Dimitri, Istra Arseny, Gomel and Zhlobin Aristarkh, Vereisky Evgeniy, bishops of Orekhovo-Zuevsky Alexy, and Rostov Kirill , Magadan and Sinegorsk Feofan, Dmitrovsky Alexander, Bryansky and Sevsky Theophylact, Tambov and Michurinsky Theodosius.
On February 2, 2003, in the Cathedral of Christ the Savior, His Holiness Patriarch Alexy II of Moscow and All Rus' led the consecration of Archimandrite George as Bishop of Nizhny Novgorod and Arzamas.
Concelebrating with His Holiness were Metropolitans of Krutitsa and Kolomna Yuvenaly, Smolensk and Kaliningrad Kirill, Chairman of the Department for External Church Relations of the Moscow Patriarchate, Solnechnogorsk Sergius, Administrator of the Moscow Patriarchate, Volokolamsk and Yuryev Pitirim, Cheboksary and Chuvash Varnava, Chernivtsi and Bukovina Onuphry, Archbishops Vite Bsky and Orshansky Dimitry , Istra Arseny, Gomel and Zhlobin Aristarkh, Vereisky Evgeny, bishops Orekhovo-Zuevsky Alexy, Yaroslavl and Rostov Kirill, Magadan and Sinegorsky Feofan, Dmitrovsky Alexander, Bryansky and Sevsky Theophylact, Tambov and Michurinsky Theodosius.
Considering the importance of the Nizhny Novgorod diocese in the life of the Russian Orthodox Church and in consideration of the diligent service of the Church of God, Bishop Georgy of Nizhny Novgorod and Arzamas was awarded the elevation to the rank of archbishop on February 24, 2006.
