Panteleimon Monastery of Mount Athos. Athos Panteleimon Monastery

Good afternoon! Kalimera *! I am a pilgrim from Russia ... And ... can you stay here?
- Calimera. For the night. No more. Come up after five, after the service and the meal. You can leave things on the shelves.
So, not really, frankly, they cordially greeted me in the archdonar of our Russian St. Panteleimon Monastery. You don’t need a stack of crayfish traditional on Athos, not a cup of coffee, not even a glass of water ...
“I have ... a letter from Vladyka ...” I handed him a letter of recommendation on company diocesan letterhead from our ruling bishop with the lowest request to put me, turnaround, for a couple of days at the monastery’s hotel, but he didn’t even glance at him.
- Yes to us even from the most universal patriarch Bartholomew! We have our own rules here..   All. I'm leaving.
Fondar, as they are called on Athos in some places, father Igor, young, about thirty years old, a thin monk with glasses, pushed me beyond the threshold of the reception room, closed the door with a key and quickly disappeared.
"Yes! I told myself. - So it goes..."
And he remembered: “Where are you? On Athos! So humble yourself, endure. "
The racks, exactly the same as they used to be in the lockers at the stations, were located directly opposite the front door. I unpacked a backpack, a bag on the lower shelf, put a staff next to me and went to look around, what’s wrong ...

The hotel was five floors. A very large hotel, with wide marches of stairs, with platforms, halls ... All this, of course, was built before the revolution, when some pilgrims and workers in St. Panteleimonov housed up to three thousand. Now, apparently, there were only two floors involved, the one on which the reception room was located, and another, higher, third floor ... True, when I entered the bridge that spans the moat that separates the hotel from the alley, on the first On the floor below, at the very bottom of the moat, some people loomed, as I later learned, the Georgian workers.

Climbing to the third floor, right next to the staircase I found a small “boot” with a balcony running along the entire outer perimeter of the wall. The balcony was, however, on a strong constipation, but the Aegean Sea opened outside the window and the doors leading to it. The hotel hung directly above the edge of the coast, and it was clearly visible how foamy waves splash on the coastal boulders ...

To the sound of the waves, I lay down, as I was, on some sofa, upholstered in artificial leather, in the corner against the wall and ... at that very moment fell asleep. Sleeping for many hours all night until the morning at the throne celebratory service in the Xiropotam Monastery, then a plentiful meal with crayfish and grape wine, an eight-kilometer foot walk, without a halt, with a full lay out, along a narrow mountain trail over the sea shore - all this, Of course, I could not let myself know ... I fell asleep like a murdered one.

Woke up - the time was five to five. To the church of St. Panteleimon, he jumped almost skipping. Found in the shade in the narthex free stasidium and there still snoozed for about forty minutes. The service was short, apparently a little supper. After which all those who were present, about fifteen monks, were ahead of the clergy: the abbot, the abbot of the monastery, the confessor and all the rest moved to the refectory, since the refectory on Athos almost all that I saw before and after were located exactly opposite the catholicon - the main temple, ten to fifteen meters. In Xiropotam, you don’t even need to go out on the street - you get into the refectory through a covered glazed gallery.
The refectory of the St. Panteleimon Monastery is a cross between the tsar’s chamber and another church proper, only without an altar, designed for more than one hundred people at the same time eating. Along the long high hall are two rows of wooden tables and benches. The walls are painted with gospel stories, and the pillars are full-length depictions of saints, among whom was St. Seraphim of Sarov. Murals, therefore, no earlier than 1903 ... Now it’s calm here, at two small tables, one of which, the igumen’s one, housed all those present in the service, including monks, novices and several pilgrims, among whom, besides me, there was one St. Petersburg priest and two along the DECR line.
There was some kind of porridge, there were beans, gray bread, onions, soaked garlic, some wine and, like everywhere on Mount Athos, a lot of salty olives: I don’t want to eat ...
Upon leaving the refectory, the fondric father Igor, quickly slipping past me, without looking back, threw over his shoulder:
- I am waiting for you.
At the reception, he asked for my diamontirion.
- What is your occupation?
- The chief editor of the magazine.
Fondric did not even react. Why then asked? I’d like to ask what ... Nothing here “rolls”: neither a letter of recommendation, the very brother of the abbot of the Moscow courtyard of the monastery Nikon (Smirnov), nor his respectable age, nor his “main” ...

So. One night only. Do you understand me?
“That's right,” I wanted to say, but did not, so to speak, exacerbate ...
- Come on, I will show. Third floor...
He reminded me very much ... I don’t understand only whom, either the people's freedom-revolutionary, as I always imagined them, or our deputy for science, who was preoccupied not so much with science, but with reports and formal discipline: who came and went and how much etc.
By the way, when I arrived home, I came across these words of the Athos elder Paisius (Svyatogorets): “The biggest mess in the monastery is the secular order with military discipline, which not only tires, especially the modern tired world, but also expels holy simplicity, lavishes spiritual and "bodily forces on the earth, because of which man forgets God." And still there: "People to the organizers of this system appear to be blockheads, and they ruthlessly cut them, and despite the fact that people suffer from it, they rejoice at the squares that they make of them (in the style of cubists)."
Yes! Like it or not, but still right were those who warned me about the St. Panteleimon Monastery, and there were at least three of them. The representative of the Pilgrimage Service Victor told me that in Panteleimonovo they are very reluctant to accept those who are not traveling through their own pilgrimage service from the Compound. Friends said: “Why do you need Panteleimon?” Experienced "aphonites" have long been circled by his side   and only at the end of the trip for a couple of hours they drop in there to bow to the relics " . I didn’t want to believe them, but - I was convinced ... Although I had to meet another thing - such, by the way, is, for example, a testimony: (late, I think, 90s - early 2000s):
“Hieromonk Isidore cannot be found on the Mount Athos of Russia. In accordance with obedience, he is Panteleimonov’s hotel (local - archondaric), and it depends on him where you will be able to lay your head after a long Svyatogorsk path ... So, father Isidore is usually the very first Panteleimonian you meet. Mandatory “where from?” and the entry in the book of pilgrims (diamonitirion, that is, a residence permit, he does not ask, like the archondaric in other monasteries - Athos ethics is built on trust). Then comes the tea. Without haste, but with Turkish delight. After the presentation of the image of St. Panteleimon will lead you to the place of temporary refuge ... it is difficult to imagine a more ideal hotel than Fr. Isidore, meeting you as the most dear, long-awaited relatives. A long beard cannot hide his joyful smile, as well as glasses - his radiant eyes. Add to this the always benevolent, almost enthusiastic intonations. But another thing is thought - maybe this is the essence of monastic work, in which, after cutting off his “ego”, his own will, the place begins to “paint a person”. The archondarine must meet the guests as Christ himself, and he greets them like that. ”

However, all God's will (in everything, they also say, God's providence), and if everything was perfect, without a hitch, I would surely relax and would not go in frustrated feelings to walk along the promenade ... But I would not go to walk there - I wouldn’t go out in the dark to the Siluan mill - I wouldn’t meet a siromakh ** Barnabas - I wouldn’t get to Old Pasomia with his help the next day ... Well and so on, right up to spending the night in a real - ancient - monastic cell at the Tikhvin temple ... We would not drink tea in the morning with a 76-year-old man, a native and Pochaev, in an arbor, overgrown with vines with bunches of grapes, did not lead to a conversation with him for the faith, "for life", for their country, and of other, other, other ...

July 27 (August 9) - the great martyr and healer Panteleimon - patronal feast.

Monastery of the holy vmch. Panteleimon is located on the seafront between the monasteries of Xenophon and Xiropotam. The monastery is also called Russian on Athos of the Holy Panteleimon Monastery or simply Russik.
In its present place by the sea, the monastery appeared after 1765. Previously, it was located farther from the sea, where today stands the "old Russik", or "Thessaly monastery", founded at the beginning of the XI century by a rich Christian from Thessaly. At this time, the first Russian monks began to come to the Holy Mountain, settling in the monastery of Xilurgu. Soon he was overwhelmed and could no longer accommodate everyone, so the Holy Kinot, at the request of Hegumen Lorenius, handed over to the monks the monastery of Thessaly that was empty by that time. The monastery of Xylurgu has been transformed into a monastery and remains to this day.

Until the end of the fifteenth century, the inhabitants of the monastery were mostly Greeks. After the liberation of Russia from the Mongol-Tatar yoke, a massive influx of Russian monks to the Holy Mountain begins.
After a short period of prosperity, the monastery becomes poorer. By the middle of the 18th century, Russik was emptying. Grigorovich-Barsky, a pilgrim monk and an eighteenth-century writer, when he first visited the Holy Mountain, found in the monastery only four monks - two Russians and two Bulgarians, and the second time - nobody. Subsequently, the monastery fell into the hands of the Greeks again. In 1667, Bishop Christopher of Jerisson built a small temple on a new location by the sea, consecrated in honor of the Ascension of the Lord. In this place in 1800 - 1820, the present Panteleimonov monastery was built with the help of the rulers of the Balkan and Danube principalities. Particularly generous donations were made in the first quarter of the last century by the ruler of Moldo-Wallachia, Scarlat Callimachus (it was with his funds that a cathedral church was erected). In 1806, Patriarch Kallinik V approved a communal charter in the monastery by decree.

During the years of the Greek uprising, Russik, like most Athos monasteries, again fell into disrepair. The monastery was in distress. And since 1840, Russian inhabitants began to appear in it again. Soon they, as before, made up the majority of the brethren, as a result of which, in 1875, after many years, the Russian hegumen was re-elected, and Russik became a truly Russian monastery. The generous gifts and donations of the Russian royal family contributed to the rapid revival of the monastery. By the end of the 19th century, more than 1000 monks lived in the Panteleimon Monastery, many Russians lived in other monasteries, hermitages and cells of the Holy Mountain.
The cathedral temple of the monastery was built in 1821. It is crowned with typically Russian domes - "onions" with gilded crosses. The richly decorated iconostasis is made by Russian masters. According to the rule adopted in 1875, services in this temple are performed in two languages \u200b\u200b- Greek and Slavic.

Opposite the entrance to the cathedral there is a refectory for up to 800 people, built in 1890.

The chapel of the Assumption of the Virgin is attached to the cathedral, and the church of St. Mitrofan. In the northern part of the monastery are temples, as well as temples-paraclises: in honor of the Ascension of the Lord, pr. Sergius, vmch. Demetrius, Archangel Michael, St. Gerasim, St. Konstantin and Elena, equapp. pr. Vladimir and Olga, as well as the Church of the Intercession with the chapel of the Holy Right Prince Alexander Nevsky. Unfortunately, after a devastating fire of 8 churches located in the southern part of the monastery, only 2 survived: pr. Savva and St. Nicholas.
The monastery owns 2 more churches outside it, as well as 5 cells: Euphemia, St. Cosmas and Damian, the Life-Giving Source, primev. Stefan and vmch. George. The monastery also owns the monastery of Khromitsa, the monastery of the Virgin (Xylurgu), the monastery of New Thebaid and Old Russik.

The relics contain the relics of many saints: the head of St. the great martyr Panteleimon, particles of the Holy Cross, as well as the relics of St. John the Baptist, holy apostles Peter, Andrew, Matthew, Bartholomew, Thomas, Barnabas, Luke, holy first martyr Stephen, St. Prokhor, St. Ambrose the Mediolan Palamus the Apostle, and St. our time.
The monastery’s library is rich in a separate two-story building. It contains about 1320 Greek and 600 Slavic manuscripts. Of particular note is the richly decorated miniatures Gospel and 16 Words of St. Gregory the Theologian. In addition, the library houses more than 20,000 printed Greek, Slavic, and Russian books.

The brotherhood of the monastery has about 90 monks.

St. Panteleimon Monastery (Greece) - description, history, location. Exact address and website. Reviews of tourists, photos and videos.

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Rossicon - this is the name of the Greeks of the Holy Panteleimon Monastery on Mount Athos, and in this name it is easy to guess the connection with Russia. Indeed, the monastery is a corner of Russia on Greek soil, the only Russian monastery on the Holy Mountain. It is not surprising that domestic pilgrims and tourists love him very much: they consider it their duty to pray in the catholicon of the monastery, which resembles Vladimir churches, bow to the relics of the holy healer Panteleimon and talk with the Russian inhabitants of the monastery. Despite the official 19th place in the traditional hierarchy of Athos monasteries, St. Panteleimon is an old and large monastery, which once owned courtyards throughout the Russian Empire.

A bit of history

The history of the Holy Panteleimon monastery dates back to the 11th century, however, the original monastery was called Thessaloniki, although it was consecrated in the name of St. Panteleimon. The first Russian community appeared in this area even earlier, in the 10th century. The inhabitants lived then in the Mother of God monastery, and only in the 12th century they moved to the then Thessaloniki monastery, which since then began to be called St. Panteleimon. At that time St. Sava of Serbia labored here. During the times of Turkish rule, the monastery experienced difficulties with financing, and the number of Russian monks decreased. In the 18-19 centuries, under the leadership of the Monk Gerasim, the monastery was once again flourishing, and the number of Russian novices reached one thousand. Today, 50 monks live here.

The catholicon of the monastery was built at the beginning of the 19th century and consecrated in honor of the great martyr Panteleimon.

St. Panteleimon Monastery - corner of Russia on Mount Athos

What to see

St. Panteleimon Monastery is located on the southwestern coast of the Athos Peninsula, right on the coastline. The first time you saw its stone fortified walls, behind which elegant snow-white temples and churches rise, you involuntarily recall the city of Kitezh: it seems that the fairy-tale city in the waters of Svetloyar seemed to be reflected in the same way as monastic domes tremble on the blue surface of the sea. Unlike most of the coastal monasteries of Athos, St. Panteleimon’s monastery practically does not rise above sea level, as if inviting a traveler to get off the boat right under its hospitable arches.

The catholicon of the monastery was built at the beginning of the 19th century and consecrated in honor of the great martyr Panteleimon. The features of northern Russian churches and Byzantine traditions echo in his harmonious classical appearance: in particular, squat onions are planted on a light drum with narrow and high windows. In the interiors, you should definitely see the frescoes and carved iconostasis (Russian features are also clearly visible here) and bow to the ancient icon and relics of the healer Panteleimon.

St. Panteleimon Monastery is especially famous for its bell ensemble, composed of bells donated by the monastery to the Russian tsars. The largest of them weighs 13 tons and reaches a diameter of 2.7 m.

Within the monastery there are as many as 15 churches - a record number for Athos. Here are kept especially revered relics, including the miraculous icon of the Mother of God “Jerusalem” and the relics of numerous apostles, saints and martyrs: the foot of St. Andrew, the honest head of the Apostle Luke, the relics of John the Baptist and other shrines. The most valuable library of the monastery contains more than 20 thousand printed books and about 1300 manuscripts, almost half of which are written in the Old Slavonic language.

Practical information

On how to get to the monastery from Uranopolis and how to move between monasteries, read on the page

New Rusik is located on the southwestern shore of the Athos Peninsula, not far from the main steamboat pier Daphne. The monastery buildings, forming a quadrangle in plan, are located on the green gentle slopes. The surrounding area is amazingly picturesque and as if combines all the beauty of Mount Athos. Mountain ranges abruptly rise north of the monastery, open spaces of the Aegean Sea to the south, hills covered with laurel groves and vineyards approach from the east, and large cliffs form the seashore from the west. To complete the picture, you need to add "an abundance of healthy water and healthy air." The distance to the nearest cloisters of Xiropotam and Xenophon is about an hour on foot. As much time along the mountain road you need to get to Old Rusik.

By the time of the migration of the Greek brethren (around 1770) from the former monastery to a more convenient coastal place, there was a small cell-cell with the Church of the Ascension of Christ, built by the bishop of the city of Jerisso Christopher, who was at rest on Mount Athos. From the documents it can be seen that in 1677 he bought a marina from the Russian monastery with the land adjacent to it, and after his death (probably by testament), the small monastery returned to Rusik's possession. The new monastery was insignificant and inhabited by the Greeks, but it did not lose its name and was called "Russian Poor Monastery." The Greeks inherited all the rights and property of the former monastery, but at the same time its many debts and taxes, which there was no way to pay. Seeing this situation, Athos Protat turned to the Ecumenical Patriarch Kallinikus, proposing to exclude the Russian monastery from the number of Svyatogorsky monasteries, and sell its land to Greek monasteries. But His Holiness the Patriarch, being aware of the beneficial influence of Christians for Russia on the internal affairs of the East after the last Turkish wars, resolutely rejected this request. In August 1803, a special patriarchal letter instructed to restore the Russian communal monastery: “to overthrow the willful residence, management and pride of the monks and convert him to a hostel, forcing them to live unanimously and unanimously in Cinoviatics, so that everyone would care not only about his own, but also about he found a stranger, and in a stranger he found his own benefit, according to the apostle ... We want the abbot to have the power to chair all the brethren and instruct everyone in virtue. By the will of the patriarch, the venerable Savva, seventy-year-old hieromonk of the Xenophian monastery, was elected abbot of the monastery. Having compiled a rough construction plan in the monastery entrusted to his cares, the old man was forced to leave the Holy Mountain and spend about four years in Constantinople, collecting donations. But during this time only 9 thousand rubles were collected - the amount is far from sufficient even to start work. There was nowhere to wait for more benefits, and the restoration of the monastery seemed to be impossible.

But unexpected help from above came to the elder Sava, who fell into grief, from the most holy great martyr and passion-bearer Panteleimon, who miraculously took care of his monastery. Suddenly, in Constantinople, the great dredger Porty (Minister for Foreign Affairs), Scarlat Callimachus, descended from the Volosko-Moldavian princes, fell seriously ill. The prince's family, seeing the powerlessness of the doctors, turned to the elder Savva with a request to pray for the sick holy healer Panteleimon. Moreover, the prince himself made a solemn vow, in the case of his healing, to become a cetor of the Athos monastery of the Naval Forces. Panteleimon. After serving a prayer service, the elder sprinkled the sick person with holy water and gave him a drink of the broth of Athos herbs with holy water. The next day, Prince Scarlat was completely healthy. He sacredly fulfilled his vow, generously submitting funds for the construction of the monastery, especially when, by the will of the sultan, he became governor of Moldavalahia.

By 1814, the monastery already had, although in draft, a cathedral church in the name of St. the great martyr Panteleimon, cells and other buildings necessary for the then small brotherhood. The main cathedral was consecrated in 1815 by the Ecumenical Patriarch Gregory, who also contributed much to the restoration of the Russian monastery. But soon the monastery suffered new adversities. In 1821, the Greek uprising began. The main benefactor of the monastery, Prince Scarlat Callimachus, who lost the confidence of the Turkish authorities, was summoned to Constantinople and killed. In the same year, Abbot Savva also died on Easter week, entrusting the care of the monastery to Hieroschidiacon Venedikt and his disciple Hieromonk Gerasim. In addition, the entire Holy Mountain was occupied at that time by Turkish troops, which the monks were obliged to feed and give them salaries as guardians. The monks of the Russian monastery moved into the "newly built great nude monastery, which does not have any decoration, not plastered, which does not have either an iconostasis or icons. The whole monastery was like an empty barn, with no help from anywhere ”(monk Parfeny). Having no benefactors, the monastery went into debt and, despite this, suffered extreme poverty. Part of the fraternity with Hieromonk Gerasim wandered for several years outside Athos. In 1830, Greece gained independence, and Russia made peace with Turkey. The scattered monks began to return to the deserted cloisters and new ones arrived. Father Gerasim also returned with few brothers who managed to save valuable documents, icons, books and church vessels. But the organization of life in the monastery and its restoration due to lack of funds was very difficult. Then the confessor of the monastery, Elder Venedikt and Hegumen Gerasim, mindful of the Russian origin of the monastery, decided to invite Russian monks to reside.

The first bowed to this invitation was Hieromonk Anikita, Prince Shikhmatov-Shirinsky in the world. In 1835, after persistent requests, Father Anikit, with twenty-five monks, solemnly in procession from the Ilyinsky monastery arrived at the St. Panteleimon Monastery "for cohabitation with the Greeks." The Russian brethren received at their disposal the Church of St. John the Baptist, and soon, at the expense of Father Anikita, a church was laid in the name of St. Mitrofania Voronezh. But pious intentions were not destined to come true. Not accustomed to living according to a strict, companionable charter, Russian monks refused to obey the Greeks, which caused “everyday sorrows and temptations”, and the high prayer life of the monastery began to be upset. Soon the Russian monks left the monastery, and Anikitos' father was appointed rector of the embassy church in Athens, where he died. Leaving St. Panteleimon’s monastery, Anikita’s father left the sacristy, icons and books donated by him. To the astonished Greeks, he prophetically said: “May everything in the holy Russian monastery remain for memory. When the Russian packs ascend, then it will come in handy for them. ”

The situation of the Greek brethren after the expulsion of the Russians became extremely disastrous, which was recognized by many as punishment from God, so the abbot Rusika began to look again for an opportunity to invite Russian monks. In 1839 there was confusion and separation between the inhabitants of the Ilyinsky Skete, as a result of which hieroskhimonov Pavel and his followers from the Great Russians settled in an apartment in Karey. After the council council, the elders of the St. Panteleimon Monastery decided to ask Father Paul and all his brethren to reside in Rusik: “Go down, father, to the holy ancient Russian monastery. We do not call you, but the holy great martyr Panteleimon wishes and calls you, as his ancient inhabitants. ” On the feast of the Entry into the Church of the Blessed Virgin Mary in November 1839, the Russians were finally placed in their native monastery, their wandering, which lasted one hundred and twenty years, ended. Immediately upon entry, Father Pavel donated about four thousand rubles to the monastery, which significantly improved his affairs. The Russian monks were assigned the northern five-story building with the church of St. Metrophany of Voronezh (now the paraclis in the name of St. Sergius of Radonezh). Together, the Greek and Russian brethren each had divine services in their church, except holidays, and the charter, obedience, and meal became common. Unfortunately, a few Russian monks soon lost their confessor. On August 2, 1840, hieroskhimonkh Pavel died, "having left sorrow for both the Greeks and the Russians." Abbot Gerasim allowed the Russian monks to choose for themselves whom they would consider worthy for the management of the Russian brotherhood in the monastery.

The common confessor of all Russians on Mount Athos was the elder Arseny, who worked in the Trinity cell with few students. The monks Rusika turned to him, asking themselves a confessor. The elder pointed to one of his disciples, who had with him a special spiritual affinity, the monk Johnnikii. Father Ioannikiy, in the world John Solomentsev, came from the city of Stary Oskol, Kursk province. The merchant family The temple crosses of the Solomentsevs, whose ancestors were from the clergy, were distinguished by special piety. In adolescence, John, while serving in the church, read, sang on the choir and saw off. The first beneficial impressions led him over time to the decision to leave worldly life. But this desire did not come true soon - his parents did not let John go until his younger brother, who became his support in the conduct of business, grew up in his family. Having overcome many external and internal obstacles, John Solomentsev arrived safely on Mount Athos in 1836 and soon, the old man Arseny was tonsured a monk with the name Ioannikiy. Under the direction of the elder, he spent a quiet, silent life in the cell of the prophet Elijah. Monk Parthenius, obedient in the desert near Fr. Ioannikia composed his spiritual portrait: “I found in him a great and learned man, in the outward spiritual wisdom of the skilful and in the Divine and fatherly scriptures a lot of well-read and knowledgeable. ... And he was very gentle and condescending, he could bear all our weaknesses in such a way that I have never seen such a gentle and patient my whole life; and in all virtues was perfect; not a word taught, but in all matters showed and in all the image was to us. ... And he had such power in the word that even if someone had a stone heart, he could persuade him and bring him to tears, and he could exhort and instruct everyone on the true path. ” - "Tales of the Holy Mountain of Athos."

Going to Rusik about. Ioannikiy performed obediently, against his will, leaving the desert life with great sorrow. But he did not dare to resist the blessing of the elder Arseny. “It is fitting for you to arrange a Russian monastery, and it will be glorified with you”, these words of the elder seemed to confirm a long-standing prophecy heard by John from a Voronezh holy fool: “You, my brother John, will come to Athos and you’ll get your beehive and you will swarm swarms ". In September 1840, Fr. Ioannikiy moved to Rusik. A month later, on the day of memory of St. Metrophany of Voronezh, he was ordained a hieromonk and at the same time he was appointed and blessed to be the joint confessor of the Russian brethren of St. Panteleimon Monastery. In a year about. Ioanniky accepted the great schema named Jerome and became a zealous assistant to Father Superior Gerasim in managing monastery affairs. O. Jerome lived in the Holy Panteleimon Monastery from 1840 until his death in 1885. With his relocation to Rusik, an ebullient activity begins, which has not stopped for more than fifty years - this is a period of rapid growth, construction and prosperity of the monastery. The construction of new and renovation of old buildings inside and outside the monastery. Arrival of fans, replenishment of the fraternity, sending collectors for alms to Russia. Establishment of constant relations with Russia through the courtyards of the St. Panteleimon Monastery in Moscow and other cities, the organization of book publishing. Streamlining the relationship between the Greek and Russian fraternities and the monastery dormitory as a whole. At the center of all external and internal transformations, we see the personality of Fr. Jerome, marked by excellence in monastic virtues and high spiritual talents - a bright mind, strong will and business experience.

The first concern after the transfer of the Russian monks to the St. Panteleimon Monastery was the construction of a spacious church where they could pray in Slavic. The former small church of St. Mitrofaniya of Voronezh in the northern building did not accommodate the enlarged fraternity, so in January 1841 they began to build a separate Mitrofanievsky cathedral, founded by Fr. Anikita. By a lucky coincidence, in the same year the highest permission was granted to collect alms in Russia, which made it possible only to slightly improve the financial situation and begin to pay off the one hundred thousandth debt, which was a heavy burden on the monastery. Over the course of the forties, its gradual improvement took place. In 1845, the decoration of the main Panteleimon Cathedral was completed, which remained unplastered from the moment of construction. The cathedral was painted ten years later by Russian painters from the cell of the Monks of the Caves, headed by Fr. Basil. In 1846, fraternal refectory was decorated with painting. In November 1846, Metropolitan Gregory of Adrianople consecrated the Russian Cathedral of St. Mitrofaniya of Voronezh, the day of remembrance of the saint, has since been solemnly celebrated by both the Russian and Greek brothers of the monastery. At the same time, the first significant gifts from Russia were received. Silver and gilding robes were sent from St. Petersburg to the icon of the great martyr Panteleimon - from the Vologda merchant Yegor Shuchev. Voronezh merchants brothers Samokhvalov donated bells that were hung on a tower on the eastern side of the refectory, the largest of them weighing fifty pounds. All cash donations from Russia about. Jerome passed on to hegumen Gerasim, not having the right to dispose of them independently for the benefit of the Russian fraternity. Other gifts: sacred vestments, vessels, and church utensils - were divided equally between Greek and Russian churches. And often about. Jerome even gave the best things to the Greeks in order to maintain their location with the Russians. Conscious of the need for communication, fluent in Greek about. Jerome compiled a Russian-Greek dictionary, which included not only words, but also the most common expressions. For his part, the elder igumen Gerasim also strove in every possible way to maintain harmony and unanimity between a diverse tribe and to eliminate all sorts of perplexities, both on the one and the other hand, which was the key to the further prosperity of the monastery.

Nevertheless, the Russian fraternity, small in comparison with the Greeks, was in an unequal position. The superior obedience to the Russians was not entrusted, Fr. Jerome humbly demolished the arrogance of some of the Greek elders. How fragile the world was between the Greek and Russian communities, for example, have shown, for many years, disputes over reading in a meal. Until 1856, reading according to the charter was done only in Greek, so it was incomprehensible to most Russians. When their number increased to one hundred or more people, Russian monks asked the abbot to allow reading in Slavic at least twice a week, and also that the Russian hieromonk would bless the meal these days. Despite the consent of Hegumen Gerasimus, the council of the Greek elders did not accept this just demand. And only after ten years, after long contests and bickering, an agreement was reached according to which it was decided that reading and psalm-singing would take place alternately every other day in Greek and Russian.

The relationship between the Greek and Russian brethren was influenced by a variety of external and internal circumstances. Of great importance to all Russian inhabitants was the visit to Athos by the Grand Duke Konstantin Nikolaevich in July 1845. “The day was beautiful on July 16 ... everything in nature seemed to be listening to the movement and awe of our Russian heart and admired a unique sight - the appearance here, in the lot of Tsaritsa Nebesnaya, Tsarevich of the Orthodox Russian land, in a touching form of a modest admirer of Her to holy places, ”Seraphim Svyatrets, an eyewitness of these events, conveys a general joyful feeling. Although the Grand Duke Constantine spent only about three hours in the Holy Panteleimon Monastery, the piety of the young prince who worshiped the shrines, and his careful treatment of the Russian monks greatly affected the Greeks. This event elevated the Russian monastery in the eyes of the entire Holy Mountain and at the same time aroused attention to it in Russia. Father Jerome began to send appeals with petitions for help from the monastery and in 1849 he again sent home collectors of alms, who returned this time with substantial sums. Knowing full well the customs and customs of the merchant estate, to which he himself belonged before, Fr. Jerome managed to attract the attention of wealthy people in different parts of Russia. So, at the expense of eminent Vyatka merchants G. Chernov and I. Stakheev, on the fourth floor of the northern building, the Russian Pokrovsky Cathedral and adjacent cells were arranged. The ceremonial consecration of the temple in January 1853 shared with the Russian fraternity.

The closest assistant about. Jerome in the matter of attracting and correspondence with benefactors was Father Seraphim, in the world priest Simeon Vesnin. In the 1840s, he took tonsure at Holy Mountain and composed a poetic description of it in the then popular literary form of letters to friends. Letters were published by the Russian monastery in 1850, which brought about. Seraphim, on the one hand, is favored by the archpastors of the church - Filaret of Moscow, Innocent of Odessa, and on the other - recognition in literary and journalistic circles and the attention of the influential F. Bulgarin. During his stay in Russia, Father Seraphim collected many donations from his many admirers, and most importantly, acquainted the Russian people with Athos and the Russian monastery, sending many admirers and philanthropists to it.

The connections of the St. Panteleimon Monastery with Russia became closer, the number of pilgrims gradually increased, many of whom came from the nobility, merchants and clergy. Remaining to live in a monastery, they brought rich contributions with them and even more provided material support to the monastery through their relatives and friends in Russia.

In 1851, a modest pilgrim came to the Holy Mountain Mikhail Ivanovich Sushkin, who was destined to work hard for the glory of the monastery and subsequently become archimandrite Makariy - the first Russian hegumen of the Holy Panteleimon Monastery. Like about. Jerome, Fr. Macarius came from the merchant class - the richest and most ancient kind of Tula merchants Sushkin. In his parents' house and in a private boarding school in St. Petersburg he was brought up in a strictly Orthodox spirit, usual at the beginning of the century before last, among pious merchants. By the age of thirteen, his education was considered complete, and Mikhail Ivanovich became his father’s assistant in trade matters. In the 1840s, freed from the strict custody of his father and older brothers, he began independent trading operations, traveling around many Russian cities, not shying away from acquaintances and amusements accepted in merchant society. But the bustle of the surrounding merchant life was not to the heart of Mikhail Ivanovich, and from an early youth he began to have thoughts about monasticism in some secluded monastery. This intention was supported by his very close by nature, soft and religious mother, with whom Mikhail Ivanovich became close during these years, visiting famous shrines and visiting the Kiev-Pechersk elders. The father, on the contrary, decided to marry his son, wanting to have a business and experienced assistant with him. Having persuaded his father to postpone the decision to marry for a year, Mikhail Ivanovich went on business to Stary Oskol, where he met a company of merchant sons who went on a pilgrimage to the East. Under the condition not to remain on Athos forever, he received the permission of the elders and left Russia, so that he would never return to his homeland, but to serve her in the earthly inheritance of the Mother of God.

At first, Mikhail Ivanovich had no idea to stay in the Holy Panteleimon Monastery forever, but the reverent atmosphere and measured strict life of the monks, and most importantly - the impressive ascetic image of Fr. Jerome completed a final coup in his soul. He expressed to the confessor a sincere desire to accept monastic tonsure and began to bother about receiving a parental blessing. But by the clear Providence of God, everything settled unexpectedly quickly. On November 3, 1853, Mikhail Ivanovich arrived at the St. Panteleimon Monastery, and on November 27 a seriously ill patient, at the edge of the grave, was tonsured by the abbreviated rank in the holy schema with the name Makarii. Gradually, his health began to improve and, recovering from the disease after sprinkling with holy water at the Epiphany, Fr. Macarius began to go through the usual for an initial obedience: he served in a meal, worked in the kitchen, wore bricks for buildings, served as a reader, canonarch and singer for daily worship. From the very beginning, Fr. Macarius was under the leadership of Fr. Jerome, who brought close to himself a lofty young monk, preparing him for the future field. After the Crimean War, when the number of Russians on Athos began to increase rapidly, Fr. Macarius became the closest assistant about. Jerome. In 1856, Fr. Macarius was ordained a hieromonk in the cathedral of the great martyr Panteleimon and was soon appointed second confessor of the Russian fraternity. But his attitude to Fr. Jerome remained the same as the undoubted obedience of a monk, always ready to fulfill the will of his elder. Thanks about. Jerome, over the years about. Macarius gained that spiritual business experience which, during his abbotism, made it possible to manage the monastery in the spirit of meekness and brotherly love.

The Crimean War was a difficult test in the life of the Holy Panteleimon Monastery and the entire Holy Mountain. Threats from the Turks to destroy the Athos monasteries and, first of all, the Russian monastery, by the grace of God, did not materialize. But the cessation of all communication with the motherland, and at the same time donations, the only livelihood of the monastery, the lack of essential living supplies and constant fear made life, according to the elders themselves, a "suffering feat." Soon after the conclusion of peace, relations with Russia resumed and the pilgrims rushed to Athos more than before. The flow of donations also resumed, which made it possible to maintain a rapidly growing fraternity, as well as update the old and create new monastery buildings, paraclises and cells outside the monastery. So arose high up in the mountains of the Lifeless Cell of St. Seraphim the Holy Mountaineer, the cell of the Life-Giving Trinity of Fr. Seraphim Komarov (a former St. Petersburg merchant), the cell of the Great Martyr George, arranged by Captain E. Khabarov for the ascetic Hieroschimonhos Hilarion, and many others. At the expense of philanthropists Old Nagorny Rusik was rebuilt anew. In the same years, the development of Krumitsa began - an abandoned site of fertile monastic land on the very border of the peninsula. Concerns about. Makaria, this wild place has turned into a vast monastery with several temples and a flowering farm with vineyards, an orchard and an olive grove, providing the monastery with vital supplies.

Special assistance in the improvement of the monastery was provided by the Sushkin family. O. Makariy in almost every letter reminded his relatives of the needs of the monastery. The first major gift of his parent, I. D. Sushkin, is all church utensils and the decoration of the Intercession Church, consecrated in 1853. Ten years later, at his own expense a three-story fraternal hospital was built with paraclis in honor of All Athos Saints. Every year, on the day of his angel, I. D. Sushkin sent "500 rubles for the consolation of the brethren." In 1873, donated by another relative of Fr. Makaria - I.I.Sushkina - a strange hospital with paraclis in honor of St. John the Evangelist. Another benefactor, V. I. Sushkin, built the cell of St. Basil the Great near Krumitsa.

In the 60–70s, the monastery was rapidly developing, it was under construction. In parallel with the Church of the Intercession in 1867, the church in the name of St. blgv. Prince Alexander Nevsky. In the former monastery feast, which entered the Pokrovsky building, two paraclises were consecrated in honor of the Ascension of the Lord and in the name of St. Equal-to-the-Apostles Constantine and Helena. In 1871, the paraclis of the great martyr Dimitry of Solunsky was renewed, it established a vigilant reading of the Psalms in memory of the preservation of the monastery during the Crimean War. By the 1870s, the brotherhood of the monastery numbered about five hundred people. This forced to begin the construction of a new fraternal building with cells and office space on the eastern side of the monastery territory, which remained free until that time. In addition, the former, which became cramped, refectory, built even under Prince Kallimakh, was significantly expanded and decorated with murals for gospel stories. Finally, the main entrance to the monastery, the southern port, was solemnly formed. Above the niche, in which the picturesque image of the great martyr Panteleimon was placed, a domed canopy was made, resting on two marble columns.

O. Jerome, being a business man, managed to surround himself with active assistants, under whose leadership various useful crafts developed in the monastery. Many monks learned icon painting, in the 1870s, a photographic laboratory was first organized, and later a lithography workshop, which printed icons and pictures with views of the Holy Mountain for distribution to fans. Religious enlightenment leaflets and brochures were manually typed and published on a printing press, for example, “The Life of the Holy Great Martyr Dimitry of Solunsky”, “The Promise of the Mother of God given to the Holy Mount Athos”. Monks who had primary education, about. Jerome sent to Kareya to study in the Greek theological school. Of those who completed the course, they worked hard for the benefit of the monastery - Fr. Azariah, who obeyed the secretary and clerk, about. Nathanael, who perfectly studied the Greek language and became an antiprosop (representative of the monastery in Protat), Fr. Matthew is an archaeologist-librarian who put in order the monastery library and helped the learned pilgrims, Fr. Mina, who was a secretary at about. Macarius and compiled notes on the history of the monastery. Outside the cloister, the abbots of the courtyards stood out by their activity, who were forced to constantly communicate with the laity, but who did not abandon their ascetic prayer works.

In addition to the numerous pilgrims of the simple title of St. Panteleimon, the monastery began to attract eminent guests, who, with their authority, supported the importance of the Russian monastery in a number of other monasteries of Svyatogorsk. In June 1867, the whole brethren met the Grand Duke Alexei Alexandrovich with excitement. The Tsarevich got acquainted with the Russian monastery, bowed to its shrines. Here he was introduced to the abbots of all the Athos monasteries, specially gathered for this in Rusik. Accompanied by about. The Grand Duke Makariya made a three-day journey through Slavic and Greek monasteries, visited the monastery of the Virgin Mary Xilurgu - the cradle of Russian monasticism on Mount Athos, the Ilyinsky and Andreevsky sketes, where, with the blessing of the abbot, he laid the first stone of the cathedral in honor of the Apostle Andrew the First-Called - subsequently the largest Orthodox church on Athos. In Karey, the Russian Tsarevich was solemnly welcomed by members of the Protat, the greeting addressed to him said: “Now the whole face of the Holy Mountain Fathers considers himself happy, he is great and rejoices that he is honored to accept in the bowels his pious child of the Orthodox Eastern Church, the glorious branch of the pious imperial Russian home. " In 1866, the Russian envoy and plenipotentiary minister at the Ottoman Port visited Count N.P. Ignatiev, who took a large part in the Russian monastery and for many years represented its interests in Constantinople and in Russia. Great spiritual joy for the Russian monks was the arrival in the Monastery of St. Panteleimon, His Grace Bishop of Poltava - for the first time the Russian bishop visited the Holy Mountain. For two months, Vladyka served the Liturgy in many Athos monasteries, consecrated a chapel in the name of St. blgv. Prince Alexander Nevsky, laying the temple and cells in Old Rusik. In the presence of His Holiness Patriarch Anfim, he was elevated to the rank of archimandrite. Macarius.

All these events show how much increased attention to the Panteleimon monastery. By 1866, the monastery paid all debts with interest due on them. However, the monastery continued to grow, the number of inhabitants increased, and the elders of the Russian fraternity again sent collectors for donations to Russia. In 1862, this mission was assigned to the learned hieromonk Arseny. He went to Russia, taking with him the venerated monastery shrines - particles from the Life-giving Tree of the Cross of the Lord, particles of the relics of St. the great martyr Panteleimon and other saints. O. Arseny spent five years traveling across Russia. From everywhere, Orthodox people gathered to worship Athos shrines, prayers were served, and processions were solemnly held. The assembled fans were handed out Athos leaves, pictures, images, crosses in memory of the shrines that visited them. In many provinces where holy relics were brought, with a large gathering of people, numerous healings took place. Later, a number of brochures were published under the general title “Description of the Signs and Healings, the Grace of God of the former in different places from the holy relics and part of the Life-giving Tree of the Cross of the Lord, brought from the Mount Athos from the Russian Panteleimon Monastery”.

Traveling around Russia, about. Arseny acquired many acquaintances who began to turn to him for spiritual advice, appreciating his education and ascetic monastic experience. At the end of the journey in 1867, the elders blessed Fr. Arseny to stay in the Moscow Epiphany Monastery in order to serve at the shrines and at the same time organize a permanent publishing business. Thanks troubles about. Arseny in 1873 the Epiphany monastery ceded to the chapel of St. healer Panteleimon place "at the entrance gate, in a niche under the altar of the church in the name of St. John the Baptist. " A small room with low arches was always full of worshipers. Prayer services with akathists were held daily at certain hours. Many Muscovites began to invite about. Arseny with the shrine for prayers at home. In 1879, the honorary Tula citizen I. I. Sushkin (brother of Father Makarii) gave St. Panteleimonov’s monastery his house and land at the end of Nikolskaya Street at the Vladimir Gate of Kitay Gorod. The new chapel, designed by the famous architect A.S. Kamensky, was extensive, had a magnificent dome, choirs inside. In addition, with her there were cells for the serving hieromonks and guests. In 1883 the building was completely finished, painted with the faces of Athos saints and decorated with carved gilded iconostasis. The Crucifixion, the miraculous icon of the Mother of God of Tikhvin, the icon of St. the great martyr Panteleimon and the ark with holy relics. In fact, the Panteleimon Chapel played the role of Mount Athos in Moscow. An extensive religious and educational activity was established under her. In addition to individual brochures, the periodical journal “Useful Interlocutor” began to appear. Serious ascetic writings were also published: Philosophy of Love, The Path to Salvation, and Letters on the Christian Life, translated and compiled by St. Theophan the Recluse. Many books have been published introducing the Orthodox reader to the Holy Mountain, the history and life of its inhabitants, the life of the Russian monastery. Many anti-sectarian and anti-splintered brochures have been published. The Panteleimon Chapel for many years has become one of the main sources of monastery support and a mediator of constant religious communication between Russia and the Russian monastery on Mount Athos.

The prosperity of the Panteleimon monastery with the establishment of the Russian fraternity in it, the rapid growth and the material and moral superiority that was evidently evident behind it aroused, by human weakness, hostile feelings from the Greek population of Athos and even beyond. Latent discontent and disagreement were fully manifested during the "Greek-Russian Panteleimon process" of 1873-1875. The reason for it was the intention of the elderly and seriously ill hegumen Gerasim to transfer control of the monastery about. Macarius, who was appointed governor back in 1870. Part of the Greek brethren refused to fulfill the will of the elder and made a council with the aim of not only depriving the Russians of all their senior positions, but also completely expelling them from the Holy Mountain. The matter has taken such a serious turn that Fr. Arseny, who was at the Moscow chapel, was instructed to find a suitable place in case of the relocation of the brethren from Athos. So in 1875 in the Caucasus in Abkhazia on the Ptsyrsha River the New Athos Simon-Kananitsky monastery was founded. Hieromonk Jeron arrived from Rusik to lead the construction of the new monastery, and later became her first abbot. Towards the end of the 19th century, on the deserted coast of the Black Sea, a vast, well-arranged monastery grew up, in which several hundred monks lived, the New Monastery had close ties with the Holy Panteleimon Monastery, in all respects adhering to the charter and ordination of the Holy Mountain. Fortunately, the Russian brethren did not have to leave their native Athos monastery. The unrest lasting two years was settled in September 1875 with the participation of the Patriarch of Joachim of Constantinople, who confirmed with his letter that the election of Fr. Macarius in the abbots of the Holy Panteleimon Monastery.

From the 1880s to the beginning of the 20th century, the monastery entered the period of greatest spiritual prosperity and prosperity. With the establishment of the world, the elders continued the work of its internal improvement. In the 1890s, when Abbot Andrei, who "... by his compassion refused almost no one to be admitted to the brotherhood ...", the number of inhabitants increased to two thousand people, at the same time about a thousand pilgrims could be in the monastery. The influx of fans to the Holy Mountain testified to the revitalization of religious life in Russia. In many respects, the spiritual education of Russia was facilitated by the activities of the courtyards of the St. Panteleimon Monastery in Moscow, St. Petersburg, Odessa, and Taganrog. In the second half of the 19th century, the Imperial Orthodox Palestinian Society organized a wide pilgrimage to Athos and the Holy Land. The modest price of the “pilgrimage book”, at which one could easily get from Russia to Mount Athos, made it possible to make the desired journey to pious people of very different social backgrounds.

At this time, the brotherhood of the St. Panteleimon Monastery was replenished with a large number of enthusiastic youth, requiring particularly careful guidance from experienced elders. Even during the life of Fr. Jerome and Fr. Macarius in the monastery formed a circle of elders-confessors, each of whom, according to the charter, “should help the abbot most of all in the salvation of the brethren’s souls by diligent care, affirming each in the practice of true faith and in doing good deeds, both as an example of one’s own living faith and useful instructions, most of all with zeal for spiritual children by prayer. ” The elders-confessors Agafodor, Veronik, Mikhail, Nicodemus, Averky attracted the hearts of many with their simplicity, with faith and love continued the work of the spiritual creation of the monastery. As before, in the organization of monastic life, the fathers strictly adhered to the order of dormitory, constant confession and the opening of their thoughts to the confessor, in every possible way seeking to maintain peace and fraternal unanimity. According to the will of Fr. Macarius, “Let the gates of the monastery never be shut for the poor and the wretched, and all who require it.” The Lord God Himself personally witnessed all of us, giving abundantly with His bounties the monastery for not opening its gates and alms for all those in need. ” Under the abbess Andrei, Nifonte and Misail, the monastery received many pilgrims from the poor classes. The gatekeeper of the monastery was given the money that he handed out to the petitioners at his discretion. Particular protection was given to the hermits-syromahs, who often did not have other sources of subsistence than monastic alms.

The growing monastic economy also demanded great care. All the buildings of the monastery, which was almost an entire city, were renovated or rebuilt. On the seashore a multi-storey Preobrazhensky building with three small churches, a hospital and a hotel for pilgrims grew up. From the north, outside the monastery, a tannery, a blacksmith, locksmith and carpentry workshop with cells appeared. On the seashore, warehouses for grain stocks and other household items. Half an hour's walk from the monastery on the river, two mill buildings were built, where already in the XX century the obedient Monk Silwan of Athos was obedient. Five monasteries were restored outside the monastery by the writings of the monks, including Andreevsky, which surpassed many Athos monasteries in magnificence and number of brethren. In addition, about sixty large and small cells and kalivs attributed to Rusik were scattered throughout the peninsula. Outside Athos, the monastery owned metohi with temples on the neighboring peninsula of Kassandra and not far from Thessaloniki in the town of Kalamaria. The monks who lived here were engaged in agricultural work.

In the XX century, the Russian monastery entered as the largest, most prosperous and crowded on Athos. In 1903, out of 7,500 Svyatogorsky inhabitants, Russians made up almost half - 3,600 people. It was impossible to imagine that in fifty years the monastic population of Athos would be only 1,500 people, and only 62 Russian monks would remain.

A peculiar foreshadowing of future trials was the movement "imyaslaviya", which divided Russian monasticism into two warring camps in the years 1012-1914. This spiritual movement was based on the ancient mystical practice of constantly saying Jesus prayer in the rhythm of breathing in such a way that it did not stop in a dream. The adherents of “name-giving” sought to provide a theological justification for the idea that the name of God is identified with His essence, therefore, the name of God is God Himself, therefore, the salvation of mankind is constantly mentioned by the name of Jesus Christ. The center of the movement "imyaslavtsev" became the Russian St. Andrew’s monastery, from which they expelled the monks who did not share such views. These actions threatened the tranquility of all the Russian monasteries of Athos, so in 1913 hundreds of “imyaslavtsev” were sent from Athos to Russia.

The dramatic events of the 20th century brought trials to all the Athos ascetics, but they had a particularly severe impact on the fate of the Russian Svyatogortsy, on the one hand experiencing pressure from the Greek authorities, and on the other, for a long time having lost the support of their fatherland and connection with the Russian Orthodox Church.

Since the time of the Byzantine emperors, Athos has been a separate independent monastic republic, completely autonomous in its internal life, which was ruled by the Holy Kinot, which consisted of representatives of twenty major monasteries. Monks, regardless of nationality, were never considered subjects of the state within which the Athos Peninsula was located. The replenishment of the brethren has always been an internal affair of every monastery, in which neither spiritual, nor especially secular authorities intervened. This centuries-old established position began to change rapidly at the beginning of the 20th century. During the first Balkan war on November 15, 1912, a Greek landing under the command of Admiral Kundouriotis took Athos, which meant its inclusion in the Greek kingdom. By royal decree, administrative power was transferred to the squad leader, but at the same time guaranteed “respect and inviolability of property rights, religion, personal freedom ... all residents of the area occupied by us without distinction of tribal origin or religious belief”. Greece reaffirmed these principles at the international level, pledging to “recognize and preserve the traditional rights and freedoms enjoyed by non-Greek monastic communities on Mount Athos” in a number of treaties, in particular in the Lausanne peace treaty, registered by the League of Nations in 1924.

However, in practice, the Greek government implemented a completely different policy. In 1926, a law was issued (valid to this day), according to which all Athos monks, of any nationality, are considered subjects of the Greek state. Persons who do not have Greek citizenship cannot enter the Athos monasteries without having lived in Greece for a certain period of time required by law to obtain Greek citizenship. Thus, the entry and settlement of the Slavs on Mount Athos were actually stopped. In addition, in 1924, the Holy Kinot adopted the “New Charter”, many articles of which deprived non-Greek monasteries of their former rights and privileges, placed them in an unequal and dependent position on the Greek majority. Nationalist pressure from Greece tragically coincided with the persecution of the Orthodox Church, which was increasingly gaining strength in communist Russia. In the 20-30s, a small influx of monks and pilgrims came only from among the Russian emigration. The writer B. Zaitsev, who visited Athos in 1928, found the system of monastic life ruled by archimandrite Misail still unchanged. There were about 500 people at that time, most of whom were people no longer young. But still the prayer to God, offered in Russian churches on the Holy Mountain, did not wane. At this time of external extinction, the Russian monastery was consecrated by the asceticism of the elder Siluan of Athos, one of God's chosen people, glorified in the face of Orthodox saints.

In subsequent years, the position of the St. Panteleimon Monastery, devoid of any outside help, became increasingly difficult. In a difficult situation, the Russian brethren, led by Archimandrite Justin in 1945, turned for help to the Russian Orthodox Church, whose authority increased significantly after the end of World War II. A letter addressed to His Holiness Patriarch Alexy I said: “The Greek monasteries of the Holy Mountain are doomed to faithful and relatively quick extinction and destruction, followed by the general death of the Holy Mountain as a special monastic autonomous region. At the same time, we are aware that in our misfortune, the misfortune of the Russian people on Mount Athos, only Russia can help us. Therefore, we implore Your Holiness: to take us under our spiritual and paternal protection ... ” From that moment, the Russian Orthodox Church sought to protect the ancient privileges of the monastery, to achieve the right to enter the monastery for those who wish monastic life and access to Athos for pilgrims and scholars. In his appeals to the Patriarch of Constantinople and the Primate of the local Orthodox churches, His Holiness Patriarch Alexy I persistently reminded of the need to return to Holy Mountain the significance of the pan-Orthodox monastic center that it had over the millennium. In 1957, the Moscow Patriarchate turned to the Greek Ministry of Foreign Affairs with a request for permission to join the fraternity of the Russian monastery for 10 people. There was no response to this request. And only after repeated appeals to the Greek government, the Patriarch of Constantinople Athenagoras and his successor, Patriarch Demetrius in 1964, permission was granted to enter the monastery for five monks; four of them were able to arrive on Mount Athos in July 1966. This number was clearly not enough to revive the monastery, as the situation in it continued to deteriorate.

After the death of Hegumen Justin in 1958, the administration of the monastery was taken over by the Archdiocese Ilyan. “Our monastery fell into complete decline. And he faces the complete desolation and transfer to the wrong hands of this ancient Russian heritage ... The main reason for this disastrous situation is the impoverishment of our brethren due to the lack of new monks ... We now have only 50 people left, the youngest of us is 54 years old, most of us are seventy and eighty year olds. Only the immediate arrival of new forces in our fraternity can save the situation, ”said Father Superior Ilian in 1959. With great efforts, they managed to send two more monks in 1970. The monastery reached a critical position in 1976 - only thirteen inhabitants remained in it, when a replenishment of fourteen people arrived at the monastery. In 1959 and 1968, the monastery experienced severe fires, which damaged the library, part of the Pokrovsky building and completely burned down the eastern wall of the monastery with cells, chapels and a fraternal hospital. In a burnt ground, a miracle was left alive olive, once planted from a tree sprout, which grew up on the site of the martyrdom of the holy great martyr and healer Panteleimon. At this time in the monastery one could often hear a phrase expressing the faith and patience of the Svyatogorsk residents: "We are dying out due to the lack of fathers, but we believe that the Mother of God will protect Her home." With great obstacles, it was possible from time to time to transfer funds and parcels to maintain the fraternity. It was also not easy to establish pilgrimage ties. After a visit to the Holy Mountain by His Holiness Patriarch Pimen in 1972, the hierarchs and clergy of the Russian Orthodox Church received permission to stay (come) to the Holy Panteleimon Monastery twice a year - for Easter and for the feast of St. Great Martyr Panteleimon.

The situation began to radically change for the better after 1991, when there was a turning point in relations between the church and the state in Russia. In January 1992, with the blessing of His Holiness Patriarch Alexy II, the complex of the ancient temple of Nikita Martyr, which was behind Yauza, was transferred to the Holy Panteleimon Monastery. Moscow Athos Compound is part of the Russian St. Panteleimon Monastery. The fraternity, passing here initial obedience, lives according to the Athos monastic charters. The compound revives the enlightening traditions of the Russian on Mount Athos monastery: publishes spiritual literature, books on the history of the Holy Mountain, the biography of Athos ascetics. Through the courtyard, communication with the Russian monastery is maintained, pilgrimages are carried out.

The great event in the restoration of the spiritual ties of the St. Panteleimon Monastery and Orthodox believers in Russia was the bringing of the holy relics of the great martyr and healer Panteleimon to Moscow in 1996. Together with the honest head of the saint, his icon painted on Athos was brought to Moscow. Like a hundred years ago, an endless stream of Orthodox people came from all over the country to worship the blessed shrine.

In the summer of 2000, the healing relics of St. The great martyr Panteleimon was visited by three capitals of the Russian state - Kiev, Moscow and St. Petersburg, which was perceived as a visible sign that the Great Patriotic War. Panteleimon prays for the whole of Russia. In Kiev, the ark with the honest head of the great martyr stayed in the Kiev-Pechersk Lavra, founded by the Monk Anthony, who transferred the image of a monastic life to Russia from Holy Mountain. In three weeks, more than a million people have joined the relics. In the Trinity Cathedral of the Alexander Nevsky Lavra of St. Petersburg for three days and nights, replacing each other, the priests continuously served prayers at the honest head. In Moscow, the ark with the relics of St. the great martyr was in different temples and monasteries. Thousands of Orthodox people got the opportunity, with faith and prayer, to resort to the help of the holy penless doctor, to bow to his holy relics.

Today, the Russian monastery on Mount Athos is gradually being restored. Several buildings and churches were repaired at the expense of donors, and the monastery library was put in order. The brotherhood of the monastery, headed by the holy archimandrite Jeremiah, has about fifty people and continues to replenish with new inhabitants. Today, as many centuries ago, Russian Athos remains a place of unceasing labors, spiritual achievement, repentance and prayer for the salvation of the Russian Orthodox land and the whole world.

• Postal address, postcode - 63087 Daphne Mount Athos
• Telephone of the monastery - (+30) 2377023252
• Fax - (+30) 2377024153
• Call Center - (+30) 2377023682
• Representation of the monastery in Caries (Mount Athos) - (+30) 2377023201
• Representation of the monastery in Thessaloniki - (+30) 2310321798
• Patronal feast - Holy Great Martyr and Healer Panteleimon
• Established in the 11th century, Thessaloniki Monastery, 1875 recognition of the Russian community-based system of monasticism, present place 1812.
• Hierarchical place - 19/20
• The monasteries with which are managed in the Athos Parliament - Dionysiath, Zograf, St. Panteleimon, Constamonite.
• The hostel system of the monastery from - 1803, the Blessing of Patriarch Kallinik Ε ′
• Hegumen - Sacred Archimandrite Eulogius (2016)
• The number of monks - 100 monastery, 3 kellyots
• Cells and Kathisma (hermitage settlements) belonging to the monastery - Skete of the Assumption of the Blessed Virgin Mary (Virgin), 12 Keliy (New Thebaida and Krumitsa), 2 Kathisma (Old Rosik)

History and Modernity

The Monastery of St. Panteleimon on Mount Athos (Greek: Μονή Αγίου Παντελεήμονος); also known as Rousikon (Greek Ρωσσικόν) or New Russik - one of the 20 “ruling" monasteries on Mount Athos in Greece. It is traditionally considered to be “Russian,” although the composition of the inhabitants became completely Russian only in the last quarter of the 19th century, when it came under the actual control of the Russian Church and the Russian government (until the outbreak of the First World War).

Byzantine period

The monastery of St. Panteleimon is mentioned for the first time in the document of the monastery Vatoped from 998, signed by his abbot Leonty, who signed after eleven years in another document as Leonty Thessaloniki. "Thessaloniki" is the second common name for the monastery, but in written sources there is also a third option, which sounds like: "St. Panteleimon Srendzis Thessaloniki". Perhaps Srendzis was the founder of the monastery or one of the abbots.

Over time, the monastery became known as the "Russian monastery" or "monastery of the Russians." In subsequent years, the monastery is not mentioned in written sources, which probably indicates its small significance in the hierarchy of Athos. In 1262, the abbot’s signature of the monastery is found, which he put in Latin letters: “Mefodie igoumenos ton Rouson”. As a result of the Mongol-Tatar yoke, the number of Russian monks greatly decreased, and a new flow of immigrants from Russia began only in the 15th century.

Throughout the XIV century, the monastery tried to find its national character. The signatures of its representatives are found both in Greek and in Slavic. In one of the documents of this time there is a signature in Greek: "Simeon ... Russian confessor." The fact that the confessor of the Russian monastery was a Greek monk suggests that most of the monks of this monastery knew Greek. Starting from the third quarter of the 15th century, the monastery comes to life again and a large number of monks from Russia arrive here, strengthening the status of a Russian monastery for the monastery.

Turkish rule

Despite the impressive support provided by the rulers of Russia, this monastery did not escape the fate of other monasteries during the period of Turkish rule and also experienced difficult times. In 1582 the monastery was closed for a while, and in 1661, due to its poverty, it was exempted from paying fees. In 1693, the monastery was closed again: "Here is the Russian monastery, deserted, and the monastery and its lands are in the possession of the Great Lavra." In 1725, two Russians and two Bulgarian monks lived here, and twenty years later, only a few Greeks. The monastery flourished in the early 19th century, when the family of the Wallachian rulers, Kalimaki, took care of it. The lands of the monastery outside Athos were located on the Halkidiki peninsula and in Thessaloniki, but also in St. Petersburg, Moscow, Odessa and Odessa. The 1808 census refers to the monastery of St. Panteleimon 57 monks, of which 27 lived within its walls.

Our days

The monastery is located on the picturesque territory of the southeast side of the Athos peninsula. The monastery complex consists of all kinds of multi-story buildings, impressive with their grandeur. Until the First World War, the monastery was blessed with numerous donations from the Russian government.

The territory of the monastery was expanded first to the north and east, and then a further expansion was programmed, which could not be completed due to the loss of support from Russia. Outside the monastery are other impressive buildings. In one of them today is a hotel, which before the fire of 1968 was in the old wing of the monastery.

The main temple of the monastery is dedicated to St. Panteleimon and was built shortly before the Greek uprising. It is decorated with eight magnificent domes. The walls of the temple are painted with amazing frescoes of the Russian school. Services are conducted alternately in Greek and Russian.

The refectory is located on the western side of the monastery opposite the entrance to the main temple. It was built in 1892 and is so spacious that it can accommodate up to 1000 people. Above its entrance is a bell tower with a pyramidal roof, a bell with a diameter of 2.71 m and a weight of 13 tons, as well as two smaller bells. In addition to these three bells, there are 32 more bells of various sizes. The ringing of bells creates a feeling of blissful harmony. For the largest bell, two bells are required. An experienced monk ringer can simultaneously work with 16 small bells.

There is a font in front of the refectory. Also in the courtyard of the monastery is a separate library building.

The monastery includes 35 chapels. Of particular note is the chapel of the Intercession of the Blessed Virgin Mary and St. Alexander Nevsky (1852). This is a kind of second main temple, where all services are conducted in Russian. In the courtyard, west of the library, is the chapel of St. Mitrofan, which was used as the first Russian temple that arrived at the monastery in 1840.

The monastery includes 2 cells in Caries, one of which is used as a representation, three other cells are located in different places of the Holy Mountain. On the way to Caries, where the Thessaloniki Monastery used to be, the cell of Palomonastro existed. The monastery was empty in 1765 and began to be used as a cell. Later, Russian monks built magnificent buildings and a magnificent temple, which, unfortunately, were empty. According to written sources, the old main temple was decorated with amazing frescoes from the late Macedonian school.

The monastery also owns: the Skete of the Assumption of the Virgin (Vogoroditsa), the settlement of New Thebaid and Khromitissa.

The monastery’s treasure is a library that was badly damaged during the fire of 1959, and several priceless shrines, including the relics of St. Panteleimon, the foot of St. Andrew, the honest head of the Apostle Luke, the relics of John the Baptist, the apostles: Peter, Philip, Thomas, Bartholomew and Barnabas; the first martyr Stephen, Isaac of Dalmatia, Dionysius the Areopagite, the disinterested Cosmas and Damian, Cyril of Jerusalem, Tryphon and many others.

Monastery Guide

The main entrance of the monastery, recently decorated with frescoes, is located in the south wing. The main entrance leads to a large courtyard, surrounded by the coastal wings of the buildings, as well as the restored archondarik (hotel for pilgrims). A covered passage leads to a spacious, stone-paved courtyard.

The east wing, the old hotel building, parts of the northeast and southeast wing were destroyed by a major fire in 1968. On the upper floor of the north wing is the chapel of the Intercession and Alexander Nevsky. On the lower 3 floors are the cells of the monks. The recently restored south wing includes the chapel of St. John the Baptist, a new hotel, as well as the cells of the monks.

The main temple of the monastery is dedicated to St. Panteleimon. The commemorative inscription of the narthex suggests that the construction was begun in 1812 and completed in 1821. It also mentions the ruler of Moldavia, Callimachus (1809-1889), the clerk of the monastery.

The main temple of the monastery in its architectural type follows the traditions of Greek and Russian architecture. The temple is decorated with 8 domes of the Russian type. Similar domes are found in chapels. The richly decorated iconostasis also comes from Russia. Narteks and the main temple are decorated with frescoes of 1855, created during the abbess Gerasim. Many of them were subsequently restored.

According to the patriarchal decree of 1875, services in the main church of the monastery are held alternately in Russian and in Greek. This temple is also called the Greek Catholicon (main temple), in contrast to the chapel of St. Mitrofan of Voronezh, which was used as the main temple by the Russians, starting in 1858.

The monastery has 36 chapels. The Chapel of the Assumption of the Virgin is a separate building behind the main temple. Services are held in Greek. In the chapel of St. Mitrofan, west of the library, services are held in Russian. There are 9 chapels in the north wing, including: Ascension of the Lord, St. Sergius, St. Dmitry and St. Alexander Nevsky, with a capacity of up to 2000 people, as well as the chapel of the Protection of the Most Holy Theotokos of 1888 with richly decorated, gilded, iconostasis and many icons with silver gilded salaries . Among the notable icons, it is worth noting the mosaic icon of St. Alexander Nevsky.

There are 8 chapels in the south wing, of which only 3 survived after the fire: St. Sava, St. Nicholas and John the Baptist. Other chapels of the monastery are located outside the monastery.

The font of the monastery, located between the main temple and the refectory, differs in that it is not surrounded by a monumental structure with a dome. This font, decorated with bas-reliefs, became a gift from the Joasaph Brotherhood to the monastery at the end of the 19th century.

The refectory is located in the western part of the courtyard, opposite the main temple. This is a freestanding rectangular building, built in 1893, designed for 1000 people. Above the entrance to the refectory is the bell tower, built in 1893. This is a tall but strong building, capable of supporting the weight of 32 bells, amounting to more than 20 tons. The large bell over the refectory has a diameter of 2.7 m and its circumference is 8.7 m. The bell is dedicated to the memory of Andrei Dmitrievich Samgin and keeps the name of its creator, Joakim Vorobyov. On the same floor there are three more bells, each of which weighs 3 tons. On the second floor there are smaller bells associated with the bell tower clock.

The sacristy of the monastery occupies a two-story building, attached to the north side of the refectory. Icons are stored in a separate building north of the main temple, next to the chapel of the Assumption. Among other icons, the icon of the Virgin of Jerusalem is also kept here.

The rich library of the monastery also occupies a separate two-story building in the courtyard. About 1300 codes are stored here, of which 110 are written on parchment. It is worth noting that 600 codes are in Slavic. There are about 30,000 printed books in the library.

The monastery has two cemetery temples. The old church, the Holy Apostles Peter and Paul, was built in 1820, simultaneously with the main temple of the monastery. It features a frescoed dome and a ridge in the basement. The new temple was built in 1896 and is a two-story building, which includes two temples, a ossuary and 2 independent cells. In its architectural style, it resembles Russian churches of the 19th century. The temple on the second floor is dedicated to the Holy Archangels, and on the first - to St. Seraphim of Sarov and St. Theodosius of Chernigov.

The old pier of the monastery was located a short distance from the monastery in the direction of the port of Daphne. It was destroyed by a hurricane in the 19th century. The new pier was a temporary wooden structure, preserved in this form until 1998. Then a stone structure was built at this place.

Icons

Particles of Relics

Honest Heads of the Miracle Worker Panteleimon, Evangelist Luke, Silwan of Athos, Rev. Martyr Stephen the New, donated in 1815 by the wife of Scarlet Kallimach (cantor of the Panteleimon Monastery) Domna Roxandra. Apostles Peter, Thomas, Bartholomew, Saints Dionysius the Areopagite, Gregory of Niski, Tikhon of Zadonsky, Barsanuphius and Gury Kazan.