What is the first impression that Bishop Varlaam makes. Bishop Bronnitsky Theophylact, administrator of the Patriarchal parishes in Turkmenistan: “The deepest impression on me was made by meeting with parishioners
G. Tambov classical gymnasium, in the city - Kazan Theological Academy with the degree of candidate of theology.
On October 8 of the same year he was tonsured into monasticism with the name Barlaam; on October 9, he was ordained Hierodeacon Bishop. Ufa Anthony (Khrapovitsky), October 10 - in the hieromonk.
After the release of Patriarch Tikhon from arrest in 1923, Bishop. Varlaam brought repentance for evading schism and on September 16, 1923 was appointed Bishop of Pskov and Porkhovsky, at the same time from June 17, 1924 he ruled the Gomel Vicariate.
In the fall of 1928, at the request of the seriously ill Met. Agafangel Archbishop. Varlaam ruled the Yaroslavl diocese. In October of the same year, after the death of the Yaroslavl Metropolitan, a member of the Provisional Patriarchal Synod, Archbishop, was appointed administrator of the Yaroslavl diocese. Pavel (Borisovsky). Archbishop. Barlaam announced that in churches only the ruling bishop should be commemorated at divine services, and he himself - when he serves. Attempts by archbishop. Paul to introduce in the churches of the Yaroslavl diocese the commemoration of Metr. Sergius and the civil authorities (Archbishop Paul demanded this primarily from Barlaam as his vicar) led to a new aggravation of the situation. In reports dated November 25, 1928 (Archbishop Paul) and January 20, 1929 (Metropolitan Sergius), Archbishop. Barlaam asked to abandon the introduction of these prayers in the churches of the Yaroslavl diocese and leave the diocese in the position in which it was under Met. Agafangel. After an unsuccessful attempt to convince Met. Sergius and Archbishop. Paul Archbishop. Varlaam said that he would not serve until the violence against his will stops, a significant part of the clergy and flock of the diocese supported him. On Easter 1929, Archbishop. Varlaam and Archbishop. Paul managed to find a compromise: Archbishop. Barlaam resumed his priesthood on the condition that he would not be obliged to commemorate Met. Sergius and introduce prayer for the authorities.
Essays
- Renan and his book. The Life of Jesus: Exp. content and critical. analysis in the light of gospel teaching. Poltava, 1908;
- Oh christ. raising children. Poltava, 1910;
- Labor is life. Poltava, 1912;
- Faith and reasons for unbelief. Poltava, 1912;
- Theosophy before the judgment of Christianity. Poltava, 1912;
- Speech when naming in bis. Gomel'skiy // PribTsVed. 1913. No. 2. S. 65-67;
- Letters from the link // VRSKhD. 1973. No. 108/110. S. 36-45.
Literature
- Archival materials: CA FSB RF. D. R-41655; D. 100256; Archive of the FSB of Russia for the Ivanovo region. D. 9974-P. T. 1-2; GARF. F. 6343. Op. 1.D. 263.L. 76; F. 353. Op. 3.D. 737; F. 6343. Op. 1.D. 263.L. 76, 118v .; Archive of the FSB of Russia for the Vologda Region. D. P-14826.
- John (Snychev), Met. Splits // KhCh. 1991. No. 6. S. 33-34, 42;
- he is. Church. splits. S. 106-108, 111, 115, 119, 120;
- Do not consign to oblivion: Book. memory of victims of polit. repressions associated with the fate of the Yaroslavl region .: In 3 books. Yaroslavl, 1993. Book. 2.P. 79; Damascene. Book. 2.S. 393, 396, 397, 399, 422, 519;
- Investigative case of Patriarch Tikhon: Sat. doc. M., 2000.S. 899;
- Politburo and Church. Book. 2. S. 325, 500, 530;
- Shkarovsky M.V. Iosiflyanstvo: current in the Russian Orthodox Church. SPb., 1999.S. 19, 130-136, 144, 189, 276-277.
Used materials
- A. V. Mazyrin, M. V. Shkarovsky. Varlaam (Ryashentsev) // Orthodox Encyclopedia, vol. 6, p. 598-600
V. V. Lavrinov, prot., Renovation split in the portraits of his figures (Materials on the history of the Russian Church. Book 54), Moscow: Society of lovers of church history, 2016, p. 618.
Archbishop Varlaam of Perm (in the world Victor Stepanovich Ryashentsev) was born on June 8, 1878 in Tambov in the family of Stepan Grigorievich Ryashentsev, a merchant of the second guild. Mother, Maria Fedorovna, nee Zatonskaya, also came from merchants. The family had eight children. The style was traditionally Orthodox; fasts were strictly observed in the house. The mother's religiosity and high spiritual disposition were passed on to the greatest extent to her sons Viktor and Nicholas (in the future also to the bishop, Hieromartyr Herman, 1883-1937), who even looked more like their mother than other children.
Musical and artistic talent, light and cheerful disposition were hereditary in the family. Almost all children received higher education - economics, medicine, and Victor and Nikolay - theological.
Stepan Grigorievich, a native of peasants, had a manufacturing shop on the main street of the city, the family lived in a large two-story house. But after his death (apparently in the early 1890s), the widow, Vladyka's mother, could not do business and went bankrupt, the shop was bought by clerks. A few years later I had to sell a large house and move into a small one-story house.
Remarkable are the words of Vladyka Varlaam, spoken when he was named a bishop. They sound like a foreknowledge of his confessional path:
The times have now come hard: many depart from the faith, rise up against Christ and against His holy Church. Now, when the path of truth is reproached by many (see:), the pastor can no longer be silent and silently endure sorrows. It is necessary to defend the truth and loudly testify about it, to be like a confessor. And to be a confessor is to be a holy martyr. This is the path of the hierarch.
Vladyka Varlaam was arrested for the first time on June 23, 1919 in Gomel, “on suspicion of counter-revolution,” but on July 5 he was released on the basis of a petition of five thousand believers. After his release, Vladyka was appointed Bishop of Mstislavsky, vicar of the Mogilev diocese, in 1922 he temporarily ruled the Mogilev diocese. From September 16, 1923, he was the bishop of Pskov and Porkhovsky, at the same time from June 17, 1924 he ruled the Gomel vicariate.
The second arrest took place at the end of 1924 in Pskov. Vladyka Varlaam was sentenced to two years in prison and served time in a Yaroslavl political isolator. In 1926 he was released without the right to live in the Leningrad and Pskov provinces and remained to live in Yaroslavl. The Yaroslavl Metropolitan Priest Agafangel (Preobrazhensky) Bishop Varlaam was appointed to the Lyubimskoe vicariate of the Yaroslavl diocese to replace the arrested bishop.
On July 13, 1927, by the Deputy of the Patriarchal Locum Tenens, Metropolitan Sergius, Vladyka Varlaam was elevated to the rank of archbishop and appointed to the Perm See. On November 24 of the same year, he was retired. At the end of December 1927, Metropolitan Sergius, on the recommendation of Metropolitan Agafangel, again appointed Vladyka Varlaam as the temporary administrator of the Lyubim Vicariate.
In July 1927, the Declaration of the Deputy Locum Tenens of the Patriarchal Throne, Metropolitan Sergius, of loyalty to the Soviet regime appeared. Its appearance was associated with an attempt by Metropolitan Sergius to ensure the Church's legal status in the new historical conditions - in the conditions of the Soviet regime, which was not going to fall, but showed by all signs that it would exist stably for many years to come.
At the end of 1927, some bishops who disagreed with the Declaration announced their separation from Metropolitan Sergius, expressing their intention to rule the dioceses on their own. February 6, 1928 from Metropolitan Sergius, while maintaining subordination to the imprisoned Patriarchal Locum Tenens, Metropolitan Sshmch. the Yaroslavl diocese, headed by the most authoritative hierarch, Metropolitan Agafangel, also separated. Vladyka Varlaam was also among the group of Yaroslavl bishops who supported the position of Metropolitan Agafangel.
Soon, as Vladyka Varlaam himself later testified, the Yaroslavl bishops realized that, although “his [Metropolitan Sergius's] conversion was misleading the faithful, but ... an open struggle would lead to defeat. In the given historical conditions ... the schism caused by our conversion leads to the weakening of the Church. " Already on May 10, as a result of negotiations with Metropolitan Sergius, Yaroslavl bishops for the sake of preserving church peace and unity announced their return to prayer communion with the First Hierarch. The incident was thus settled.
In the fall of 1928, at the request of the seriously ill Metropolitan Agafangel, Vladyka Varlaam ruled the Yaroslavl diocese until the death of the priest, which followed on October 16 of the same year. In July 1929, Archbishop Varlaam was instructed to take over the administration of the Rostov vicariate, in 1929 he was in charge of about 300 Orthodox communities.
On September 7, 1929, Archbishop Varlaam was arrested in Yaroslavl in the case of the "church-monarchist organization" True Orthodoxy "" and charged with the fact that "together with other persons ... conducted organizational work and agitation aimed at undermining and weakening Soviet power" ... On January 3, 1930, by a special meeting at the OGPU collegium, he was sentenced to 3 years in labor camp and sent to the Kotlas workshops of the Northern camps of the OGPU for special purposes, where he worked in a bookbinding workshop.
On March 7, 1931, Archbishop Varlaam was arrested in the camp itself and placed in the Kotlas pre-trial detention center. On May 20, 1931, by a decree of the OGPU collegium, the term of imprisonment for Vladyka was increased to 10 years, he was transferred to the Elephant. In 1933, the imprisonment in the camp was changed to exile: Archbishop Varlaam was exiled to the Northern Territory and settled in Vologda.
Many people in Vologda turned to the elder archbishop for spiritual advice and guidance. Vladyka also treated physical ailments with homeopathic remedies.
The archbishop was often visited by clergymen who complained about the unbearable conditions in which the Soviet regime had placed them, and who asked for his blessing to leave the priesthood and go to secular work. Vladyka strongly advised such people to endure to the end and not abandon the service.
Archbishop Varlaam
While living in exile, Vladyka took care of the former nuns of the monasteries closed by the Soviet regime. Many of his spiritual children in Vologda, Zhitomir, Gomel, Orel and other cities, united by 2-3 people, settled in one apartment and led a monastic life. Vladyka sent letters to them with spiritual instructions. He recommended to regularly visit the temple, pray more, read spiritual literature.
For the benefit of his spiritual children, Vladyka compiled collections of teachings and extracts from patristic books (On Love and Friendship, How to Maintain the Faith, Brief Rules of Life, etc.), which were copied by his followers in Vologda. Being in exile himself, Vladyka helped in whatever way he could to others who were repressed for their faith: some with money and things, and some by sending his spiritual children to help.
In his memoirs about the life of church Vologda in the 1930s and 1940s, Archpriest Alexy Rezukhin, at that time subdeacon of the Vologda bishop, wrote this about Vladyka Varlaam.
Among those in a free settlement in Vologda were at the same time, in 1934-35, two bishops - Archbishop Varlaam (Ryashentsev) and Bishop Yevgeny (Kobranov). Both of them went to pray at the church at the Bogorodsky cemetery. Of course, they did not take any part in the service.
Archbishop Varlaam was 55-56 years old, thin, straight, of medium height, gray-haired, with a small full beard, with small facial features, a pointed nose and surprisingly clean small blue eyes. The hair on his head was sparse and long. I saw Vladyka only a few times in the summer. He went to church only for early liturgies, and I always go to later ones, moreover, he only went on holidays and stood at the end of the church on the right side of the table where the memorial was laid, a little ahead of the beggars. The Vladyka was dressed in a gray, simplest cloak, from under which a black cassock peeped out. On his head was a worn black skufia. Vladyka was very modest, careful, he did not make acquaintances or talk to anyone in the church, behaved in such a way that one could not even notice him, left the service and immediately mingled with everyone. He quartered on Transportnaya Street.
Vladyka Varlaam, as I later learned, was a prominent bishop and elder. When I entered the Theological Institute, I met there an elderly Muscovite, an intelligent church man. When he learned that I was from Vologda, he, kindled in spirit, said: "Archbishop Barlaam was there too!" Further, he enthusiastically reported that Vladyka Varlaam was a great elder, the spiritual leader of many Muscovites. In Vologda, I knew the nun Kapitolina, the altar-girl of the Nativity-Bogorodsk Church of the forties and seventies. Once in a conversation with her, it turned out that she was the spiritual daughter of Archbishop Varlaam, and many Vologda nuns were led by this elder. Time has preserved the spiritual work of Vladyka in the form of typing on 42 sheets under the title “Instructions of the Most Reverend Elder Archbishop Varlaam (Ryashentsev). Memo to the monk ".
Our great friend lives in Tula - the godmother of my daughter Maria - Natalia Aleksandrovna Verkhovtseva, a ninety-two-year-old old woman who was well acquainted with Vladyka Varlaam in the twenties. The Archbishop presented her and her mother Vera Timofeevna with a photograph of himself with the following inscription on the back: “Relatives in spirit and sincerely respected R. B. (to the servants of God) Faith and Natalia in prayer memory from her [bishop] Barlaam. January 11, 1927 " Natalia Aleksandrovna presented this photographic image to me, as well as the "Memo to the Monk", which was mentioned above.
In addition to the instructions for the spiritual children "Memo to the Monk", some letters from Vladyka Varlaam from exile have come down to us.
The spirit of the Vladyka's writings is truly patristic. The style is clear, laconic, simple, devoid of any academic pretentiousness. His words come from the heart, from personal experience. And Vladyka himself emphasized in his works that questions of faith can be comprehended only by life itself.
From the investigation file. Internal prison of the NKVD. 1940.
On November 11, 1940, Archbishop Varlaam was arrested for the last time and imprisoned in the internal prison of the UNKVD. During a search, 330 books, extensive correspondence, bishop's vestments, etc. were found in his possession. The books were destroyed immediately, all other items were destroyed at the end of the investigation. Vladyka was accused of creating and leading on the territory of the Vologda Oblast "a widely ramified counter-revolutionary organization of churchmen ... Their main goal was an irreconcilable struggle against the Soviet regime in order to overthrow it and restore the monarchical system." On August 26, 1941, the Judicial Collegium for Criminal Cases of the Vologda Regional Court sentenced Archbishop Varlaam to death. By a decree of the Presidium of the Supreme Soviet of the USSR of November 25, 1941, the execution was replaced by 10 years in the camps. But Vladyka Varlaam did not have to serve this term any more: the Lord freed His faithful servant from earthly bonds - Archbishop Varlaam died on February 20, 1942 in a prison hospital in Vologda.
Here are the lines from a letter from nun Sergius (Klimenko), who personally knew the brother of Vladyka sshmch. Herman:
"Tie the Friend - the Lord", - said our modern martyr Archbishop Varlaam (Ryashentsev), who died in the Vologda prison. According to the thieves, in the cell with whom Vladyka was imprisoned, when he died, light was emitted from him.
Information about the family of Vladyka Varlaam is taken from the book: “Letters of Vladyka German”, Moscow, PSTGU, 2004.
Archbishop Varlaam (in the world Vasily Ivanovich Uspensky; 1801, village Ukholovo, Ryazan province - March 31, 1876) - Bishop of the Russian Orthodox Church, Archbishop Tobolsk and Siberian, spiritual writer, astronomer.The writer Leskov described a case when a bridge broke down and Vladyka was forced to get out of the carriage and walk.
Quite simply, he walked because his carriage could not cross the bridge. But the saint walked, surrounded by a crowd of twenty spiritual and unspiritual people, between whom two women were especially remarkable. One of these Orthodox Christians laid everything in front of the saint with a towel, which he stepped on for her pleasure, and the other was even more pious and strove to lie down in front of him on the road - probably so that the saint would walk along it, but he did not do this pleasure. He himself was a person with a reddish hemorrhoidal face, on which small, angry gray eyes shone, separated by a thick, oaky nose. In the whole figure of the Vladyka, there was not only nothing “sacred”, but even simply nothing impressive. He only seemed angry and “upset”. His anxious gaze seemed to ask each and every one: “What is this? Why can I walk.
During the ministry of Vladyka Varlaam in Penza, a wealthy Englishman, Shkott, lived in the city, he was a very noble and kind man, but original. He was very polite, but if he met rudeness and impudence on someone's side, he did not let them go to anyone.
Once the Englishman Sckott entered an Orthodox church, where Vladyka Varlaam visited.
The royal gates were open, and the words “dog, fool, idiot,” which, it seems, mainly fell to the lot of the father-abbot, could be heard freely, but, perhaps, other persons of the consecrated dignity also got it in parts. But then, finally, the bishop, having reviewed everything and made all the routines in the altar, went out to the solea, at which stood the churchwarden and another two or three people who were not spiritual. Here was also the “mother” of the Father Superior, who came to ask his Eminence for tea.
The Right Reverend was busy and, distributing the blessing to everyone, asked everyone: "Whose is this?" or "whose are you?" and after distributing these blessings, he replied in deep bow and greetings to mother:
Go, get ready, I'll come.
And then he suddenly suddenly turned to the Englishman, who was humbly standing on the left choir, and shouted loudly:
And you? Whose are you? Why are you silent, old man?
The Englishman shook his head, which was usually a sign of displeasure, and, unexpectedly for everyone, answered:
Why are you shouting, old man?
The bishop even swayed and cried out:
How? What? are you?
What are you?
The noisy bishop seemed completely lost and, pointing his finger towards us, shouted to the priest:
Speak: who is this rude?
Rude, but not a fool, - answered Scott, warning the answer of the confused priest.
The bishop blushed like a cancer, and, clicking on the stick with his nails, no longer spoke, but croaked:
Now I should report what it is?
He was told that it was A. Ya.Shkott, chief manager of the estates of Counts P<еров>skyh. The bishop immediately verse and asked:
And why is he in such a headdress? - but, without waiting for any answer to this, he headed straight for the guest.
The moment was the most decisive, but it ended with the bishop extending his hand to Scotte and saying:
I have a lot of respect for the English nation.
Thank you.
A characteristic nation.
Nothing: good, - answered Scott.
And what happened here, I humbly ask, let it remain between us.
Let it stay.
Now I ask the priest: to have a bite of my traveling tea together.
Why is it wrong? - I love tea.
So, Russified?
No, it means I like tea.
The Right Reverend slapped Sckott comradely on the shoulder and exclaimed again:
Look, what a characteristic nation! Fully angry!
And you go to your place.
And the Englishman and the bishop, who uttered compliments to each other, ate tea for a long time and ate "from the supplies" of the bishop, and his Eminence at this time more than once began to slap Sckott on the shoulder, and he, not remaining in debt, for each such caress, in turn, amicably slapped his stoma. Both of them were so pleased with each other that they kissed fraternally goodbye, and Sckott squeezed the hand given to him by the bishop so tightly that he frowned and cried out again:
Oh, what a healthy nation!
So all this peacefully and pleasantly ended in a fleeting meeting of this archpastor with an Englishman ...Based on the book: "Little things of the episcopal life" Leskov
(Ryashentsev Viktor Stepanovich; 06/08/1878, Tambov - 02/20/1942, Vologda), Archbishop. Permian. From the family of a merchant of the 2nd guild, older brother of the schmch. ep. Herman (Ryashentseva). V. Ryashentsev graduated from the Tambov classical gymnasium in 1896, in 1900 from the KazDA with a Ph.D. theology. 29 Sep 1901 appointed teacher of Russian. and tserkonoslav. languages \u200b\u200bin the Ufa DU. 8 oct. of the same year tonsured into monasticism with the name Barlaam, 9 October. Ufa and Menzelinsky bishop. Anthony (Khrapovitsky) ordained hierodeacon, October 10 - hieromonk. On March 5, 1902, he was appointed teacher of basic, dogmatic and moral theology at the Ufa DS, from January. 1903 Seminary Inspector. At the same time, he was Dean of the same faith churches of the Ufa diocese. In aug. In 1906 he was elevated to the rank of archimandrite and was appointed rector of the Poltava DC, at the same time served as the chairman of the Poltava Diocesan School Council.
11 jan. 1913 in the Trinity Cathedral of the Alexander Nevsky Lavra in St. Petersburg, the naming took place, on January 13 - V.'s consecration to the bishop of Gomel, vicar of the Mogilev diocese, headed by St. Petersburg and Ladoga Metropolitan. sshmch. Vladimir (Bogoyavlensky). When he was named bishop, V. said: “The times have now come hard: many are departing from the faith, rising up against Christ and His Holy Church. Now ... you need to defend the truth and loudly testify about it, to be like a confessor. And to be a confessor is also to be a hieromartyr. This is the path of the hierarch. " From Oct. 1918 to the spring of 1919 V. was in Kiev, April 29. 1919 was dismissed from the management of the Gomel vic-stvo because of failure to return to Gomel. On June 23, 1919, V. was arrested in Gomel on "suspicion of counter-revolution", on July 5 he was sentenced by the Gubrevtribunal to 2 years of probation, and released from custody on the basis of a petition of 5,000 believers. After his release, he was appointed Bishop of Mstislavsky, vicar of the Mogilev diocese, in 1922 he temporarily ruled the Mogilev diocese. On July 27, 1922, the first meeting of the renovationist (see Renovationism) clergy took place in Mogilev, which was joined by V. After the release of Patriarch St. Tikhon from arrest in 1923. B brought repentance for evading schism and 16 Sept. In 1923 he was appointed bishop of Pskov and Porkhov, at the same time from June 17, 1924 he ruled the Gomel Vic-tity. In the end. In 1924 V. was arrested in Pskov, sentenced to 2 years in prison, served time in a political isolator in Yaroslavl, released in 1926 without the right to reside in the Leningrad and Pskov provinces. Lived in Yaroslavl, Yaroslavl Metropolitan. St. Agafangel (Preobrazhensky) was appointed to the Lyubimskoe vic-stvo of the Yaroslavl diocese to replace the arrested in the spring of 1925 bishop. Sergius (Melnikov).
In the spring-summer 1926 dispute between Metropolitans Agafangel and Sergius (Stragorodsky) over the Locum tenure of the Patriarchal Throne, V. supported Metropolitan. Agafangela, but did not take active action. July 13, 1927 Deputy of the Patriarchal Locum Tenens Met. Sergius V. was elevated to the rank of archbishop and appointed to the Perm cathedra, did not go to his destination, November 24. the same year he was dismissed. In the end. Dec 1927 Met. Sergius, at the suggestion of Met. Agafangela again appointed V. temporarily the governor of the Lyubim vic-stvo. 6 Feb 1928 as part of a group of Yaroslavl bishops led by Met. Agafangel V. signed an appeal to Met. Sergius, in which it was said about the separation of the Yaroslavl bishops from Met. Sergius and the Provisional Patriarchal Priest, established under him. Synod, while maintaining subordination to the imprisoned Patriarchal Locum Tenens, Met. sshmch. Peter (Polyansky). 11 Apr 1928 Met. Sergius and the Provisional Holy Synod removed V. from the management of the Lyubim vic-stvo and temporarily banned him from serving with the requirement to submit a written renunciation of the appeal within a month. V. did not obey the ban. Soon, as soon as. testified by V., the Yaroslavl bishops understood that, although “his conversion [Met. Sergius. - Auth.] Misleads the believers, but ... an open struggle will lead to defeat. In the given historical conditions ... the schism caused by our conversion leads to the weakening of the Church. " May 10, 1928 Met. Agafangel, V. and the vicar of Rostov bishop. Eugene (Kobranov) sent a letter to Met. Sergius with an explanation of our position: “We ... do not interrupt our prayer communication with the Deputy of the Patriarchal Locum Tenens Met. Sergius ... Orders of the Deputy, embarrassing our and folk religions. conscience and, in our opinion, violating the canons, due to the circumstances that have arisen on the spot, could not and cannot. " In the Yaroslavl diocese, until the death of Met. Agafangel liturgical commemoration of Met. Sergius and petitions for authorities at the litanies were not performed. On May 30, 1928, V.'s ban on ministry was lifted.
In the fall of 1928, at the request of the seriously ill Met. Agafangela V. ruled the Yaroslavl diocese. In oct. of the same year, after the death of the Yaroslavl Metropolitan, a member of the Provisional Patriarchal Synod, Archbishop, was appointed administrator of the Yaroslavl diocese. Pavel (Borisovsky). V. announced that in churches only the ruling bishop should be commemorated at the service, and he himself - when he serves. Attempts by archbishop. Paul to introduce in the churches of the Yaroslavl diocese the commemoration of Metr. Sergius and the civil authorities (Archbishop Paul demanded this primarily from V. as his vicar) led to a new aggravation of the situation. In reports dated November 25. 1928 (Archbishop Paul) and 20 January. 1929 (Metropolitan Sergius) V. asked to abandon the introduction of these prayers in the churches of the Yaroslavl diocese and to leave the diocese in the position in which it was under Met. Agafangel. After an unsuccessful attempt to convince Met. Sergius and Archbishop. Pavel V. said that he would not serve until the violence against his will stops, a significant part of the clergy and flock of the diocese supported him. On Easter 1929 V. and Archbishop. Paul managed to find a compromise: V. resumed the priesthood on condition that he would not be obliged to commemorate Met. Sergius and introduce prayer for the authorities. In July 1929 V. was instructed to take over the management of the Rostov Viceroy; in 1929 he was in charge of approx. 300 Orthodox communities.
7 Sep 1929 V. was arrested in Yaroslavl in the case of the "church-monarchist organization" True Orthodoxy "", accused of "together with other persons ... carried out organizational work and agitation aimed at undermining and weakening the Sov. authorities". Contained in the Yaroslavl house of detention. 3 jan. 1930 by a special meeting at the OGPU collegium he was sentenced to 3 years in labor camp, sent to the Kotlas workshops of the Northern camps of the OGPU for special purposes, worked in a bookbinder. On March 7, 1931, he was arrested in a camp, placed in a Kotlas pre-trial detention center, on May 20, 1931, by a decree of the OGPU collegium, V.'s term of imprisonment was increased to 10 years, the bishop was transferred to the Elephant. 22 Feb 1933 V. was released ahead of schedule, exiled to the Northern Territory, and settled in Vologda. 19 Sep 1934 V. applied to the Vologda sector of the NKVD, in which he asked for an early release from exile, October 29. was refused.
In Vologda, V. led an ascetic lifestyle, performed secret services at home. Many people came to him for advice and guidance, V. also treated physical ailments with homeopathic remedies. The archbishop was often visited by clergymen who complained about the unbearable conditions in which the Soviet regime had placed them, and who asked for his blessing to leave the clergy and go to secular work; such V. strongly advised to endure to the end and not leave the service. V. took care of the former. nuns of closed mon-rai. Many of his spiritual children in Vologda, Zhitomir, Gomel, Orel and other cities, united by 2-3 people, settled in one apartment and led a monastic life. In Vologda, under the leadership of V., small monastic communities were created under the direction of the former. abbot. wives mon-rya in Orel Evgeniya (Timasheva), abbot. Seraphim (Chichagova), ex. nuns wives. monastery in Riga, daughter of Met. sshmch. Seraphim (Chichagova). V. instructed his spiritual children in letters that were delivered to the addressees by members of secret communities. The bishop recommended to his spiritual children not to participate in public life, not to read Soviet literature, not to visit cinemas, theaters, regularly visit the church, pray more, read religion. literature. V. compiled for his spiritual children collections of teachings and extracts from the patristic books he had, these collections ("On Love and Friendship", "How to Maintain the Faith", "Brief Rules of Life", etc.) were rewritten by Vologda followers of V. Bishop support the repressed for their faith: in 1937 he sent one of his spiritual daughters to Syktyvkar to help the exiled former. Vologda bishop Stefan (Znamirovsky), helped bishops Barsanuphius (Luzin), Eugene (Kobranov), Joasaf (Udalov) with money and things, Archpriest. Konstantin Grinevich (later archbishop Barsanuphius), abbot. Cornelius (Afanasyev) and many others. dr.
11 nov. 1940 V. was arrested in Vologda, imprisoned in the internal prison of the UNKVD. During the search, 330 books, extensive correspondence, bishop's vestments, etc were confiscated; books were destroyed immediately, all other items - at the end of the investigation. V. was accused of having created and headed on the territory of the Vologda region. "A widespread counter-revolutionary organization of churchmen ... Their main goal was an irreconcilable struggle against the Soviet regime in order to overthrow it and restore the monarchical system." 26 Aug 1941, the Judicial Collegium for Criminal Cases of the Vologda Regional Court sentenced V. to death by a resolution of the Presidium of the Supreme Soviet of the USSR of 25 November. 1941 the execution was replaced by 10 years in the labor camp. V. died in prison No. 1 in Vologda.
Cit .: Renan and his book. The Life of Jesus: Exp. content and critical. analysis in the light of gospel teaching. Poltava, 1908; Oh christ. raising children. Poltava, 1910; Labor is life. Poltava, 1912; Faith and the reasons for unbelief. Poltava, 1912; Theosophy before the judgment of Christianity. Poltava, 1912; Speech when naming Bishop Gomel'skiy // PribTsVed. 1913. No. 2. S. 65-67; Letters from the link // VRSKhD. 1973. No. 108/110. S. 36-45.
Lit .: John (Snychev), Metr... Splits // KhCh. 1991. No. 6. S. 33-34, 42; he is. Church. splits. S. 106-108, 111, 115, 119, 120; Do not consign to oblivion: Book. memory of victims of polit. repressions associated with the fate of the Yaroslavl region .: In 3 books. Yaroslavl, 1993. Book. 2.P. 79; Damascene. Book. 2.S. 393, 396, 397, 399, 422, 519; Investigative case of Patriarch Tikhon: Sat. doc. M., 2000.S. 899; Politburo and Church. Book. 2. S. 325, 500, 530; Shkarovsky M.V. Iosiflyanstvo: current in the ROC. SPb., 1999.S. 19, 130-136, 144, 189, 276-277.
A. V. Mazyrin, M. V. Shkarovsky
Date of Birth: June 22, 1974 Country: Russia Biography:Born June 22, 1974 in Izobilny, Stavropol Territory, into a family of workers. Baptized in infancy.
In 1989 he graduated from high school No. 1 in Izobilny, in 1992 - Polytechnic Lyceum No. 1 in Stavropol. In 1998 he graduated from the Stavropol Theological Seminary.
While studying at the seminary on July 17, 1996, he took monastic vows with the name Barlaam in honor of St. Varlaam Khutynsky. With the blessing of Metropolitan Gedeon (Dokukin) of Stavropol and Baku, he was tonsured by the seminary inspector, Hegumen Peter (Kuzovlev).
September 15, 1996 in the Cathedral of St. Andrew the First-Called in Stavropol by Metropolitan Gedeon was ordained a hierodeacon, on September 27 in the same church he was ordained a hieromonk. Appointed rector of the St. Nicholas Church of the village of Sotnikovskaya, Blagodarnensky District, Stavropol Territory.
After graduating from the seminary in 1998, he was appointed cleric of the church of St. Theodosius of Chernigov, Ipatov. In 1999 he was appointed rector of the church of St. Nicholas the Wonderworker of the village of Karmalinovskaya, Novoaleksandrovsky District, Stavropol Territory.
On December 25, 1999, he was appointed rector of the Intercession Church in the village of Sleptsovskaya, Sunzhensky District of the Republic of Ingushetia.
In 2004 he was appointed Dean of the Republic of Ingushetia and the Chechen Republic. In the same year, he was appointed rector of the Church of the Archangel of God Michael in Grozny, retaining all previously assigned obediences.
On the day of Holy Easter in 2005 in the Cathedral of St. Andrew the First-Called of Stavropol was elevated to the rank of hegumen. In 2010 he was awarded the right to wear a club.
In 2005, he became a member of the Public Council under the President of Ingushetia. On October 9, 2006, by decree of the President of the Chechen Republic, he was approved as a member of the Public Chamber of Chechnya. In March 2011, he was included in the working group on strengthening interethnic relations in the Chechen Republic.
In August 2011, he was transferred to and appointed Assistant Abbot of the Transfiguration Monastery in Murom, as well as Director of the Orthodox Gymnasium in honor of St. Elijah Muromets.
In December 2011 he was appointed acting abbot of the Savior Transfiguration Monastery in Murom.
By the decision of the Holy Synod of June 7, 2012 (), he was appointed abbot (abbot) of the Transfiguration Monastery in Murom.
By the decision of the Holy Synod of December 26, 2012 () he was elected Bishop of Makhachkala and Grozny.
Bishop on January 18, 2013 in Moscow. January 27 for Divine Liturgy at the Cathedral of Christ the Savior in Moscow. The divine services were led by His Holiness Patriarch Kirill of Moscow and All Russia.
By the decision of the Holy Synod of March 19, 2014 (), he was appointed abbot of the Novo-Sinai Monastery in honor of the Intercession of the Most Holy Theotokos in the village of Ordzhonikidzevskaya, Sunzhensky District, Republic of Ingushetia.
