Bishop Benjamin of Borisov The revival of monasticism on the example of the monastery of St. Sergius of Radonezh. Obedience makes the burden light Bishop Veniamin Borisov

At the end high school No. 1 of Luninets in 1985 entered the Belarusian State University Faculty of Radiophysics and Electronics. In 1987-1989 served in the Armed Forces. Then he continued his studies at the university. In June 1992 he received a diploma in the specialty "engineer-radiophysicist".

In August 1992 he entered the first year. At the end of the third year of the seminary in 1994, he filed a petition and was admitted to the brotherhood of the Uspensky Zhirovichi stauropegial monastery.

On December 16, 1994, in the Dormition Cathedral of the Zhirovichi Monastery, with the blessing of the abbot of the monastery, he was tonsured a monk with the name Benjamin in honor of the Hieromartyr Benjamin, Metropolitan of Petrograd and Gdov.

January 9, 1995 for Divine Liturgy in the Assumption Cathedral of the Zhirovchi Monastery, Metropolitan Philaret of Minsk was consecrated a hierodeacon, and on February 13, 1995, a hieromonk.

On June 20, 1996, he was appointed treasurer of the monastery. In the same year, after graduating from the Minsk Theological Seminary, he entered the first year and was appointed to the post of teacher at the Minsk Theological Seminary. In 1999, he graduated from the Theological Academy with a degree in Theology.

By the decision of the Synod of the BOC of June 26, 2014 (magazine No. 33), he was appointed chairman of the newly formed Synodal Department religious education and catechesis and vice-chairman (magazine no. 35) Church Court Belarusian Exarchate.

By the decision of the Holy Synod of October 23, 2014 () His Grace Borisovsky and Maryinogorsky.

By the decision of the Synod of the BOC of November 19, 2014 (magazine No. 55), he was included in the Synod of the Belarusian Exarchate with the right to vote.

By the decision of the Synod of the BOC dated June 3, 2015, he was removed from the Church Court (magazine No. 13), dismissed from the post of vicar of the Annunciation Lyadinsky Monastery of the Minsk diocese (magazine No. 15) and chairman of the Publishing Council

Veniamin, Bishop of Borisov, vicar of the Minsk diocese (Tupeko Vitaly Ivanovich)

A country:
Belarus
Biography:

After graduating from secondary school No. 1 in Luninets in 1985, he entered the Belarusian State University at the Faculty of Radiophysics and Electronics. In 1987-1989 served in the Armed Forces. Then he continued his studies at the university. In June 1992 he received a diploma in the specialty "engineer-radiophysicist".

In August 1992 he entered the first year of the Minsk Theological Seminary. At the end of the third year of the seminary in 1994, he applied and was admitted to the brethren of the Holy Dormition Zhirovichi Stauropegial Monastery.

On December 16, 1994, in the Holy Dormition Cathedral, the abbot of the monastery, Archimandrite Guriy (now Archbishop of Novogrudok and Lida), with the blessing of Metropolitan Philaret of Minsk and Slutsk, Patriarchal Exarch of All Belarus, was tonsured a monk with the name Benjamin in honor of Hieromartyr Benjamin, Metropolitan of Petrograd and Gdov.

On January 9, 1995, Metropolitan Philaret of Minsk and Slutsk, at the Divine Liturgy in the Holy Dormition Cathedral of the Zhirovchi Monastery, was consecrated a hierodeacon, and on February 13, 1995, a hieromonk.

On June 20, 1996, he was appointed treasurer of the monastery. In the same year, after graduating from the Minsk Theological Seminary, he entered the first year of the Minsk Theological Academy and was appointed to the post of teacher at the Minsk Theological Seminary.

In 1999 he graduated from the theological academy with a Ph.D. degree in theology.

As part of the delegation of the Minsk diocese, he took part in the Local Council of the Russian Orthodox Church January 27-29, 2009

On July 1, 2009, he was relieved of his post as Dean of the Holy Dormition Zhirovichi Stauropegial Monastery and appointed to the post of abbot of the Holy Annunciation Lyadensky Monastery of the Minsk diocese.

On March 20, 2010, in the cross church of the Patriarchal Residence in Moscow's Danilov Monastery, His Holiness Patriarch Kirill of Moscow and All Rus' performed the rite of naming Archimandrite Veniamin (Tupeko), the abbot of the Annunciation Monastery in Minsk, Bishop of Borisov, vicar of the Minsk diocese.

On March 21, 2010, His Holiness Patriarch Kirill of Moscow and All Rus' led the consecration of Archimandrite Veniamin (Tupeko) as Bishop of Borisov, vicar of the Minsk diocese in the Cathedral Church of Christ the Savior.

By the decision of the Synod of the Belarusian Exarchate dated June 4, 2010 (magazine No. 120), he was appointed chairman of the Publishing Council of the Belarusian Orthodox Church.

Education:

1992-1996 - Minsk Theological Seminary.

1996-1999 - Minsk Theological Academy.
Diocese:

Minsk and Slutsk diocese
(Vicar bishop)

Awards:

Church:

*
2009 - Order of St. Cyril of Turov II degree of the Belarusian Orthodox Church.

Website:
www.church.by

Report at the XXII International Christmas Educational Readings, direction "Monastic tradition: from antiquity to the present day" (Sretensky stauropegial monastery. January 28–29, 2014)

Speaking about the role of St. Sergius in the history of Russian monasticism, the first thing worth paying attention to, in our opinion, is the restoration by the Monk of a strict monastic community in his brotherhood. This good example of St. Sergius was followed by his disciples and the disciples of his disciples...

The importance of community life for monasticism cannot be overestimated. The first monasteries, the founder of which was still the Monk Pachomius the Great, adhered to a strict cenobitic charter. It has been noted that monastic life has always weakened in those monasteries where the principles of coenobitic life were violated, elements of life appeared according to one’s own understanding: what later became known as special monasticism.

It should be noted that initially we took non-communal monasticism from the Greeks. The first monasteries that sporadically arose with the adoption of Christianity in Rus' were, as a rule, exactly what they later began to call idiorhythm, or a special charter. And only 75 years after the Baptism of Rus', thanks to the Monk Theodosius of the Caves, a hostel was introduced in the Kiev Caves Monastery. The example of the latter was followed by some other monasteries of Rus', which, admittedly, were not so many. This issue is analyzed in detail by the famous Russian historian of the 19th century, Professor E.E. Golubinsky. However, even in the Kiev-Pechersk monastery itself, the true community of living did not last long, and the first elements of esoteric residence began to appear almost immediately after the departure of the Monk Theodosius into eternity. However, in one way or another, a hostel in the Kiev-Pechersky Monastery still existed until the invasion of the Tatar-Mongols. After the ruin of Rus', monasticism everywhere remained in a special form of its existence, and only with the appearance of the figure of St. Sergius of Radonezh in Rus' (more precisely, in the Moscow part of Rus', in contrast to the South-Western metropolis), did the cenobitic form of monastic life reappear. And, as we said above, the merit in this belongs, of course, to St. Sergius. In the face of the Reverend Russian monasticism acquired a person who, as it were, poured new blood into him, renewed him. God's providence chose the Reverend for the resumption of monasticism in Rus'. Let us ask ourselves a simple question: how did St. Sergius decide on such a feat?

As is known from the life of the Reverend, he began his monastic life while still quite young, twenty-two years old. At that time, almost all monasteries were located in cities, but St. Sergius did not want to ascetic in a place where there was a lot of worldly fuss. Therefore, he retired to secluded places: he began his monastic life as a real desert dweller. He did not even have in his mind to found some kind of monastery, especially a lavra.

However, over time, against his will, a brotherhood began to form around him. Very soon, Saint Sergius won the fame of an outstanding ascetic, which attracted the attention of Saint Alexis, Metropolitan of Moscow, who begged for a letter from the Patriarch of Constantinople to introduce strict communal life in the Sergius Monastery. Prior to this, it should be noted, for several years the brotherhood of Sergius lived according to the special charter generally accepted at that time. The introduction of a hostel at that time was perceived as an unheard-of innovation, and, probably, only God knows how many sorrows, misunderstandings, and condemnations Sergius suffered, primarily from his fellow monks, accustomed to, so to speak, a lighter version of monasticism. The then abbots of the monasteries especially did not like such jealousy of Sergius: the fact is that in fact they were rich landowners, who owned vast lands and many other property. These abbots used their spiritual authority to live by no means in a monastic way, but for their own pleasure. Seeing in Sergius a danger to their free life, they took up arms against him, erecting all kinds of slanders, the gravest of which was the accusation of heresy. Unfortunately, in any good undertaking, sometimes even to this day, people, for the sake of their passions, are ready to see heresy ...

So the life of St. Sergius was not easy, it was not easy to introduce a hostel in his monastery. The hostel, which became the key to the revival of Russian monasticism. A hostel, which even now is the most relevant and necessary answer to the question: how can we revive our modern monasticism; What does our modern monasticism need in order to rise to the height to which it was raised by St. Sergius?

At present, all the monasteries of the Russian Orthodox Church (possibly with rare exceptions) are known as cenobitic. But at the same time, we do not see the height of life as in the monastery of the Reverend. There are many reasons for this. Let us point out some of them, at the same time making an attempt to outline the ways of the revival of modern monasticism.

Monasticism is a world-denying way of life, requiring the removal of monastics from the world and everything that exists in it. Moreover, even in urban monasteries, this principle should be observed prudently and with all care. “For quite a long time after the death of St. Sergius, his disciples kept the covenant left by him not to go outside the gates of the monastery.” In particular, this is achieved through the allocation of the inner territory of the monastery, inaccessible to lay persons; also through determining the specific time and place of stay of visitors and pilgrims; through communication with the latter the most experienced in the spiritual life of monks who have blessings for that, while the rest of the monastics should communicate with worldly people only respectfully, briefly, to the point.

Pilgrimage - important point in the spiritual life of a Christian, but it should not harm the inner spiritual life of the monastery. Saint Sergius commanded to show mercy to those who come, and this is one of the reasons for the well-being of the monastery in subsequent times. But let us pay attention to the fact that the premises for the habitation of worldly people were arranged outside the monastery fence. In addition, the charity of the monastery directly depended on its income and was feasible.

Saint Alexis and Saint Sergius, as already mentioned above, decided to resort to the authority of the Patriarch, who would confirm and approve their good undertaking - the introduction of a monastic community with his voice of the supreme pastor of the Russian Church. This example of the great saints also teaches us that bringing to life the good intentions of contemporary abbots and abbesses needs the understanding and support of diocesan bishops. On the other hand, all desires to raise the level of spiritual life in monasteries will be in vain if there is no worthy leader. monastic community having humility and gentleness. So, “according to the image of the biographer, in relation to other people, the Monk Sergius was filled with immeasurable humility, was quiet and meek so that anger and fury, cruelty (severity) and ferocity were completely alien to him, he was gentle and simple without any admixture of cunning and the so-called “on his own mind”, was filled with love that was not hypocritical and impartial to all people. In the past years, the monasteries of the Russian Orthodox Church were reborn in their external structure: church buildings and monastic buildings were erected and restored, the life of the inhabitants was arranged, and an internal way was formed. Now there is another, even more important task: our monasteries, declared as cenobitic, must be made such in their deep spiritual essence. The hostel is distinguished not only by a common fraternal service, a building and a meal. The most important characteristic of the hostel is life in the image of the early Christian communities. A strong monastic family is based on spiritual kinship and sincere love in the Lord for the abbot. This is achieved by the painstaking work of the abbot and all the brethren. “The charter of the community requires that all the monks of the monastery, not excluding the abbot, participate in all monastic work in exactly the same way. The Monk Sergius worked not only on an equal footing with everyone, but more than anyone else, and in work that required physical strength, since he was a very strong person by nature, he worked for at least two people and, moreover, he was not ashamed of any work - neither cooking and carpentry, nor cutting and sewing clothes and shoes for the brethren. Here St. Sergius is the most striking example: he worked on an equal footing with the brethren, even more than them.

In our time, in Greek monasteries (especially on Athos), to one degree or another, we can observe a similar picture: the list of duties in the kitchen begins with the abbot and ends with the last novice who came to the monastery. Abbots should not be distracted by other, non-monastic affairs. In general, being responsible for the monastery, the abbots, first of all, should put the spiritual perfection and growth of the brethren as the subject of their concern. Unfortunately, sometimes the concern for the material arrangement of the monastery comes first, and there is no time, strength and desire for anything else.

It is known that the Monk Sergius in the evenings went around the cells of the brethren, exhorting them in private. In our time, the conversations of the abbot with the brethren, private and general, or reading, listening to audio recordings of the conversations of famous contemporary ascetics contribute to the rallying of the brotherhood, the formation of common views and moods of the brotherhood in the patristic spirit. The active participation of the abbot in divine services, not only on holidays and Sundays, but also in everyday life, reading and singing on the kliros with the brethren, will bring considerable benefit to the entire fraternity.

Much of the above is known, but it is difficult to take root in our cloisters, or it seems impossible. And here wisdom and caution will be needed, following the example of St. Sergius. He did not immediately introduce the forgotten patristic customs, but expected the blessing and support of the Patriarch, while he himself labored intensely and prayed.

Considerable help in improving monastic life can be obtained by getting acquainted with the life of Greek monasteries. Many are wary of Athos, believing that we have, they say, "our own tradition, our own tradition." But after all, we accepted monasticism from the Greeks, and then - the Monks Anthony, Nil of Sorsk, Paisius (Velichkovsky), Silouan of Athos, many ascetics of piety, who labored in the XVIII-XIX centuries. on Mount Athos, and, finally, the great lamp of Russian monasticism, St. Sergius, vividly testify that monasticism is inherently international and universal. Therefore, after a 70-year period of the destruction of the monastic tradition, the monastic way of life, reviving the latter, why don’t we turn to the example and experience of our monk brothers in Greece, because, unfortunately, much has been forgotten and lost in our country in terms of organizing monastic life. .

Let us point out one more wonderful Greek tradition: many Greek monasteries, especially ancient ones, have a main temple in their center, and around - along the perimeter - cells. The same structure of the monastery was laid by St. Sergius. For some reason, we do not use this ancient rule when building modern monasteries. It will also be useful to pay attention to how the relationship between the hegumen and the brethren is built; why, for example, monastics try not to raise their voices when communicating with each other, etc. At the same time, seeing differences in monastic life, we should distinguish between national traits and essential moments, a good tradition and a tradition that does not correspond to the patristic. For example, the Greek monks walk with their heads covered - and this corresponds to the patristic tradition, their hoods have outlines that cover the face and eyes from the side. Our hoods, on the other hand, have a more beautiful shape, but are less comfortable and practical, so our monks tend to take them off as soon as possible, preferring to be bareheaded, the basting goes down behind the shoulders. What should we do here: stick to our own cut, based on the oblivion of patristic rules, or, seeing the example of our brethren, return to the patristic tradition and somewhat change the shape of the hood and cut? Debatable question...

Another important moment from the life of St. Sergius: “The Holy Metropolitan Alexy wished to see St. Sergius as his successor in the Russian Metropolitanate.” This proposal led the Monk Sergius, to whom the idea of ​​​​hierarchy never entered, into the greatest confusion. Coming to his senses, he answered with a decisive refusal. And when Saint Alexy wanted to insist, Sergius replied that he would be forced to flee somewhere in the desert. Seeing such inflexibility of Sergius, Saint Alexy released the Monk in peace to his monastery. I am convinced that in our time, when appointing the most capable abbots as bishops, it is necessary to take care that this does not lead to the ruin of monastic life in their cloisters.

“At the same time as Rev. Sergius and with his approval and blessing, or after his death, built a significant number of monasteries, the same with his monasteries, his students and interlocutors. And for quite a long time after him, only monasteries of his model (type) were considered true monasteries in Muscovite Rus', so that the subsequent founders of monasteries, who wanted their monasteries to be and be considered real monasteries, arranged them according to this model of his. In our time, when building and reviving monasteries, many turn to the example and traditions of our surviving ancient monasteries, including the Holy Trinity Sergius Lavra of St. Sergius. But in this case, one must be careful, because what is good and what works for a large ancient monastery may turn out to be harmful and unprofitable for a small one that is just being formed. Second no less important question, which should be asked in this case: what period from the centuries-old history of the monastery of the Reverend is better to take as a basis? Our ancient monasteries were located in cities and villages, they received many people, and for newly established ones, a more secluded place and life is better.

The revival of monasticism is God's work, which is accomplished through the diligence of the people chosen by Him for this. Therefore, to diligent labors it is necessary to add an even more fervent prayer for the prosperity of the monastic community, as St. Sergius of Radonezh prayed for this, who, as we believe, is still praying for us and interceding with the Holy Trinity in the Kingdom of Heaven.

Golubinsky E.E. St. Sergius of Radonezh and the Trinity Lavra he created: Biography of St. Sergius; Lavra guide. Segiev Posad: STSL, 2012. P. 27.

There. S. 33.

There. S. 29.

There. S. 44.

(in the world Vitaly Ivanovich Tupeko)

After graduating from secondary school No. 1 in Luninets in 1985, he entered the Belarusian State University at the Faculty of Radiophysics and Electronics. In 1987-1989 served in the Armed Forces. Then he continued his studies at the university. In June 1992 he received a diploma in the specialty "engineer-radiophysicist".

In August 1992 he entered the first year of the Minsk Theological Seminary. At the end of the third year of the seminary in 1994, he applied and was admitted to the brethren of the Holy Dormition Zhirovichi Stauropegial Monastery.

On December 16, 1994, in the Holy Dormition Cathedral, the abbot of the monastery, Archimandrite Guriy (now Archbishop of Novogrudok and Lida), with the blessing of Metropolitan Philaret of Minsk and Slutsk, Patriarchal Exarch of All Belarus, was tonsured a monk with the name Benjamin in honor of Hieromartyr Benjamin, Metropolitan of Petrograd and Gdov.

On January 9, 1995, Metropolitan Philaret of Minsk and Slutsk, at the Divine Liturgy in the Holy Dormition Cathedral of the Zhirovchi Monastery, was ordained a hierodeacon, and on February 13, 1995, a hieromonk.

On June 20, 1996, he was appointed treasurer of the monastery. In the same year, after graduating from the Minsk Theological Seminary, he entered the first year of the Minsk Theological Academy and was appointed to the post of teacher at the Minsk Theological Seminary.

In 1999 he graduated from the theological academy with a Ph.D. degree in theology.

As part of the delegation of the Minsk diocese, he took part in the Local Council of the Russian Orthodox Church on January 27-29, 2009.

On July 1, 2009, he was relieved of his post as Dean of the Holy Dormition Zhirovichi Stauropegial Monastery and appointed to the post of abbot of the Holy Annunciation Lyadensky Monastery of the Minsk diocese.

On March 20, 2010, in the cross church of the Patriarchal residence in the Danilov Monastery in Moscow, His Holiness Patriarch Kirill of Moscow and All Rus' performed the rite of naming Archimandrite Veniamin (Tupeko), the abbot of the Annunciation Lyadensky Monastery of the Minsk diocese, as Bishop of Borisov, vicar of the Minsk diocese.

On March 21, 2010, His Holiness Patriarch Kirill of Moscow and All Rus' led the consecration of Archimandrite Veniamin (Tupeko) as Bishop of Borisov, vicar of the Minsk diocese in the Cathedral Church of Christ the Savior.

By the decision of the Synod of the Belarusian Exarchate dated June 4, 2010 (magazine No. 120), he was appointed chairman of the Publishing Council of the Belarusian Orthodox Church.

By the decision of the Synod of the BOC of June 26, 2014 (magazine No. 33), he was appointed chairman of the newly formed Synodal Department for Religious Education and Catechism and Deputy Chairman (magazine No. 35) of the Church Court of the Belarusian Exarchate.

By the decision of the Holy Synod of October 23, 2014 (magazine No. 93) he was appointed His Grace Borisov and Maryinogorsk.

By the decision of the Synod of the BOC dated June 3, 2015 (magazine No. 18), he was relieved of the post of chairman of the Publishing Council of the Belarusian Orthodox Church due to his employment in church-wide obediences.