(29.03.1863–10.08.1936)
Biography
Raised by his mother in a church-ascetic spirit, after graduating from high school with a gold medal, he entered the St. Petersburg Theological Academy.
In his early youth he was greatly influenced by Dostoevsky, often visited him, talked with him a lot, establishing himself in Christianity, Orthodoxy and monasticism. Khrapovitsky's friends suggested that it was not from him that Dostoevsky wrote Alyosha Karamazov, especially since the name was the same.
At the end of the 4th year at the Academy, Alexey accepted monasticism with the name Anthony and in 1885 was ordained hieromonk. he led a modest and strict life, fulfilled the vows of monasticism.
Academic career
In 1885, upon graduating from the Academy, Anthony was retained there as a professorial fellow and at the same time, serving as assistant inspector of the Academy from 1885 to 1886.
In 1886 he was appointed teacher of Homiletics, Liturgy and Canons at the Kholm Theological Seminary.
In 1887 he was elected acting assistant professor at the St. Petersburg Theological Academy in the department of Holy Scripture Old Testament. In the "Church Bulletin" for 1891 he is mentioned as a teacher in the department of "Introduction to the Circle of Theological Sciences" of the same Academy until 1890.
In 1888 he received a master's degree in theology after defending a dissertation on the topic: "Psychological evidence in favor of free will and moral responsibility." In the same year, he was appointed to the rank of Associate Professor at the Academy.
In 1889 he was appointed acting inspector of the St. Petersburg Theological Academy.
In 1890, he was appointed to the post of rector of the St. Petersburg Theological Seminary, with elevation to the rank of archimandrite, and a few months later he was transferred to the post of rector at the Moscow Theological Academy.
In 1895 he was appointed rector of the Kazan Theological Academy. This transfer occurred due to disagreements with the Metropolitan of Moscow, who insisted that one should not become a monk before the age of 30.
Vicar of the Kazan diocese
On September 7, 1897, he was consecrated Bishop of Cheboksary, Vicar of the Kazan Diocese. The consecration was performed in Kazan by: Archbishop of Riga and Mitavsky, as a representative of the Holy Synod, Bishop of Nizhny Novgorod and Arzamas Vladimir (Nikolsky), Bishop of Samara Guriy (Burtasovsky), Bishop of Sarapul Nikodim (Bokov) and Bishop of Balakhna Arkady (Karpinsky).
On March 1, 1899, he was appointed Bishop of Chistopol, first vicar of the Kazan diocese, retaining the position of rector.
The Reverend Anthony enjoyed the deep love of the youth and those around him, and his modesty and simplicity kept increasing the crowd of his followers. His charming charm “captivated the heart of every person into obedience to him from the first acquaintance, from the first meeting.” Those who did not know him closely were amazed at the irresistible power of his moral influence on the hearts and will of the students, and said that he had the power of “suggestion.”
He influenced people not with severity and legality, but with a kind, gentle word. Rev. Anthony has long gained wide popularity as a very zealous and zealous disseminator of spiritual enlightenment and theological science among the masses. At the St. Petersburg Academy, he was the soul of a circle of student preachers who carried the fruits of academic science to churches in extra-liturgical readings, public and private halls, factories, prisons, and shelters; He founded the same circles at the Moscow and Kazan academies.
An opponent of all administrative and educational strictures and restrictions, Rev. Anthony always strived to achieve student compliance with rules, regulations and programs of free will. Providence was pleased to take him to almost all academies, and everywhere he left a noticeable mark behind him. As a leader, teacher, scientist and educator, Bishop Anthony was an idol of student youth. Reverent at the height of monastic service, Bishop Anthony captivated academic youth with his mood and was one of the ideological founders of monasticism and the nurturer of numerous new school learned monasticism. He is considered the founder of scientific monasticism. Bishop Anthony was the first to justify the lifestyle of academic-administrative monasticism, which broke ties with the monastic retreat. The monastic intelligentsia grouped around Bishop Anthony, and under his influence many accepted monasticism.
During the period of his rectorship at theological academies, Bishop Anthony tonsured more than 60 students, most of whom subsequently became bishops. Already in later years In his teachings, he spoke a lot and convincingly about the difficult life consequences that befall those who, intending to take the path of monasticism, as if having heard the call of God, for some worldly reasons, deviated from this path.
Bishop of Ufa and Menzelinsky
At the suggestion of i.d. rector, inspector of the Kazan Academy on August 17, 1900, Rev. Anthony, Bishop of Ufa and Menzelinsky, was decided: to be elected as an honorary member of the Kazan Theological Academy in view of his eminence and fruitful activity, in view of his solid literary and scientific-theological works, in view of his outstanding church-oratorical talent and tireless preaching of the word of God and, finally, in view of his generous charity and financial assistance to needy students of the Academy.
At the Volyn department
On April 27, 1902, he was appointed Bishop of Volyn and Zhitomir, Holy Archimandrite of the Pochaev Dormition Lavra.
In 1906 he was elevated to the rank of archbishop.
In 1908, while ruling the Volyn diocese, he was the first of the Russian hierarchs to respond to judgments on the issue of restoring the patriarchate in Russia, publishing a brochure with the corresponding content as a supplement to the magazine "Russian Monk". From a young age, Anthony was a great supporter of the patriarchate. On Illovaisky’s Russian history textbook, he wrote notes praising and condemning Tsar Alexei.
In 1911 he was awarded a diamond cross to be worn on his hood.
In 1912 he was appointed a member of the Holy Synod, leaving him in his current chair.
At the Kharkov department
On May 1, 1917, he was retired, according to the petition, with the appointment of his place of residence in the Valaam Monastery of the Transfiguration of the Savior of the Finnish Diocese.
In the fall of 1917, at the All-Russian Local Council there was one of three candidates for patriarch, along with Bishops St. Tikhon of Moscow and Arseny of Novgorod. At that time, popular rumor rated him as the “smartest” of the bishops of the Russian Church - in contrast to the “most strict” Arseny and the “kindest” Tikhon. A brilliantly educated and talented church writer, a prominent church figure in the last two decades of the synodal era, a longtime champion of the patriarchate, Vladyka Anthony enjoyed the broadest support of the council of the three candidates as a fearless and experienced church leader. When voting he scored greatest number votes, but the Lord took this lot away from him.
Metropolitan of Kyiv
On May 19, 1918, he was chairman of the Kyiv diocesan meeting and was elected Metropolitan of Kyiv and Galicia. He retained the title of Metropolitan of Kyiv and Galicia throughout his stay abroad.
Emigration
At the end of 1919 he emigrated to Yugoslavia, where he organized the Karlovac Cathedral (November 21 - December 2, 1921). Became the founder and first hierarch of the Russian Orthodox Church Outside of Russia. IN recent years Metropolitan Anthony went blind during his life.
He died on August 10, 1936 and was buried in Belgrade in the crypt of the Iversky Church. A marble tombstone rises above the crypt.
Proceedings
In 1900, the complete collected works of Metropolitan were published in Kazan. Anthony in three volumes. These three volumes allow us to form a fairly complete picture of him as a writer. His philosophical dissertation, modest in scope, is buried in them as an inconspicuous and uncharacteristic particle. The fact of free will is proven here from its “givenness” in our consciousness and self-awareness.
Next scientific work Metropolitan Anthony, which grew out of his professorial studies, is “Interpretation of the Book of the Holy Prophet Micah” (St. Petersburg, 1891), it was also included in the collection of his works. Having paid tribute to science, Anthony in the rest of his works appears in the typical guise of a publicist. His language is distinguished by liveliness and lightness, not alien to sharp abandon in places. A responsive temperament, a good literary education, an agile mind and insight when meeting people gave him great power over the spiritual students. The young men sat for a long time with their incredibly hospitable and affectionate rector. “This is a university,” one of them exclaims; “This is an ancient Greek academy: here, among chatter and jokes, ideas are sown, each of which is worthy of growing into a dissertation.” Often, as it happened, but much more young monks of a special color emerged from there.
Anthony's theological views are not devoid of individuality and even innovation, causing him at some points to even engage in direct polemics with fixed orthodoxies.
He emphasized the social mission of the Church, and in relation to this task, he developed a whole system of pastoral counseling, close to the interests of life and to the intellectual level of society.
The metropolitan's directness, bordering on harshness, made a negative impression on many, especially dissenters. One of his brother’s comrades in his youth asked him: “Do you, an intelligent, educated man, believe that Christ ascended to heaven, and that prosphora and wine turn into His Flesh and Blood?” “I cannot doubt,” answered Anthony, “if I had doubted, then I would have no choice but to throw myself off the Liteiny Bridge headfirst.”
Everyone knew his wit of a somewhat rude nature. They said that he, it seems, while still a student, at a gala dinner, to a humorous question from the Khrapovitsky relative, Major General Krepke, why “metropolitan” and not “metropolitan shoot”, he answered: “Why, Your Excellency, “du- cancer"... Here he paused for a long time and calmly, looking into the eyes of the stunned general, finished in a lowered voice..., and not "du-fish"...
When the chief prosecutor proposed to the Synod to elevate the illiterate monk Barnabas to the rank of bishop, one of the members of the Synod began to object. Then it was made clear that this was what the Empress and Rasputin wanted. Metropolitan Anthony said (obviously sarcastically): “Well, well! We are ready to make a black hog a bishop, since they want it.”
For his learned theological works, which were originally published in Kazan and then republished by the book publisher I.L. Tuzov, Metropolitan Anthony received the title of Doctor of Theology.
He published his works mainly in academic publications: "Church. Vestn." (St. Petersburg Acad.), "Theological Vestn." (Moscow Academician), "Right. Social Security." (Kazan. Acad.), "Ufa. Eparch. Ved.", "Church. Ved.", "Mis. Review.", "Volog. Eparch. Ved.", "Volyn. Eparch. Ved.", Newspaper " Bell" (V. Skvortsov), etc.
In the above journals, Archimandrite. Anthony published many sermons and articles that were not included in our list of his works.
List of essays
"Psychological evidence in favor of free will and moral responsibility (master's thesis). St. Petersburg, 1887. 2nd edition St. Petersburg, 1888. "Conversations on the Orthodox understanding of life and its superiority over the teachings of L. Tolstoy." St. Petersburg, 1889. "Superiority Orthodoxy over the teachings of papism as presented by V. Solovyov." St. Petersburg, 1890. Conversations about the superiority of the Orthodox understanding of the Gospel in comparison with the teachings of L. Tolstoy." Ed. 2nd. St. Petersburg, 1891. "Interpretation on". Issue 7. "Interpretation of the book of the Holy Prophet Micah." St. Petersburg, 1891. “Pastoral study of people and life according to the writings of F.M. Dostoevsky” (from “God. Vestn.” 1893). [Source: BEL vol. III, stb. 778-780]. "From readings on Pastoral Theology." Kazan, 1896. “Critical review of the bibliographic message “Above the Gospel.” “Right. Sobes." 1897, February, p. 1. "Is moral life possible without the Christian religion?" (Regarding "Critique of Dogmatic Theology" by L.N. Tolstoy). "Right. Sobes." 1897, April, pp. 491-524. "The meaning of prayer for the shepherd of the Church." "Right. Social Security." 1897, May, pp. 587-607. "About love for neighbors" (Word on Maundy Thursday). "Right. Sobes." 1897, June, pp. 727-731. "Word before the thanksgiving service at the end of the 3rd All-Russian Missionary Congress." "Right. Social Security." 1897, September, pp. 239-243. "What is the significance of faith in Jesus Christ as God for moral life." Kazan, 1886. "Right. Sobes." 1896, September, pp. 3-21. Moral teaching in Tolstoy's work "The Kingdom of God is within you" before the court of Christian teaching. 2nd edition. Moscow, 1897. 3rd edition. Moscow, 1902 . Word at the burial of Bishop Michael of Tauride on August 22, 1898. Sobes." 1899, January, p. 68. "The moral idea of the dogma of the Holy Trinity". 2nd edition, Kazan, 1898. A word before the memorial service about Pushkin. (Said at Kazan University on May 26, 1899). "Right. Sobes." 1899, June, pp. 783-801. "On the spiritual gifts of youth." "Right. Sobes." 1899, October, pp. 408-419. Lectures on Pastoral Theology. Kazan, 1900. Works in three volumes: Volume 1 - Sermons, Volume II - Articles of dogmatic content, Volume III - Articles of philosophical and critical content. Word on memorial service for Grand Duchess Alexandra Petrovna, in the nuns Anastasia, said in the Kazan Cathedral on April 17, 1900. Sobes." 1900, May, pp. 481-485. In memory. "Voice of the Church" 1912, March, pp. 170-171. Russian Truth. "Voice of the Church" 1912, October, pp. 167-174. "Conversation of a Christian with Mohammedan about the truth of the Holy Trinity." 1903 "Son of Man." "Theological Bulletin", No. 11, 1903, p. 361-370. "A Tale of the Last Judgment and Contemporary Events." 1905 "Statement on Freedom of Religion in the 6th Section of the Pre-Conciliar Presence of May 19, 1906." Pochaev, 1906. “Letter addressed at the beginning of November 1905.” 1906 "On closer relations with the army of pastors and archpastors of the church." 1906 "The Moral Meaning of the Fundamental Christian Dogmas." Vyshny Volochek, 1906. “On Orthodox shepherding.” M., 1906. “From the district message.” "Appendix to "CV" 1907, No. 31, p. 1259. "Word at the thanksgiving service after the elections to the third State Duma". 1907. “A Word about the Chisinau Events.” Chisinau, 1908. “On the restoration of the patriarchate in Russia.” Pochaev, 1908. “A good reminder to a Russian recruit from an Orthodox archpastor.” M., 1909. Collection of lectures and articles on Pastoral Theology . M., 1909. Article: “Temple of Glory and Temple of Sorrow”. to "CV" 1909, No. 41, p. 1909. Article: “Pastoral Conversation.” "Appendix to "CV" 1910, No. 6, p. 228. Speech at the presentation of the staff to the newly ordained Bishop Gabriel of Ostrog in the Zhitomir Transfiguration Cathedral. "Approx. to "CV" 1910, No. 32, p. 1325. Sermon on the transfer of St. relics of St. Euphrosyne of Polotsk May 21, 1910. "Russian Palomn." 1912, No. 42, p. 656. Word delivered in the seminary church on September 9, 1910 at the 150th anniversary of the Kholm Theological Seminary. "Appendix to "CV" 1910, No. 46, p. 1943. District message to the Volyn flock about fasting. "Appr. to "CV" 1911, No. 11, p. 463. Speech at the meeting of the sovereign in the Ovruchensky temple. "Appendix to "CV" 1911, No. 37, pp. 1527-1528. Word on the day of memory of St. Sergius. "God. Vestn." 1892, November, p. 247. Word at the prayer service before the start of the teaching on September 12, 1893. "God. Vestn." 1893, October, p. 111. Word at the presentation of the bishop's staff to the newly installed Bishop Pachomius. "Approx. to "CV" 1911, No. 40, p. 1655. "Trouble from false brethren." M. 1912 and “Voice of the Church” 1912, October, p. 132-149. Message to all Old Believers separating from the Orthodox Church. "Appendix to "CV" 1912, No. 10, p. 395, "Voice of the Church." 1912, March, p. 30-47, Department of publishing. St. Petersburg, 1913. A word about Divine providence revealed in the events during the accession of the house Romanov. "Approx. to "CV" 1912, No. 19, p. 771, "Voice of the Church" 1912, May, p. 18-26. A word of truth to the concealers of the truth. "Appendix to "CV" 1912, No. 28, p. 1143, "Voice of the Church." 1912, September, pp. 27-43. "How the Orthodox faith differs from Western confessions." ("From Miss. Review.") 1901, July-August, With. 3. “How does serving the public good relate to concern for the salvation of one’s own soul?” "Russian Palomn." 1912, No. 42, p. 656. Treatise: “Christ’s as the guardian and interpreter of Divine Revelation.” "Russian Palomn." 1912, No. 42, p. 656. Word at the memorial service for the removal of the body of the late Bishop Met. Anthony in the Lavra Cathedral. M., 1912. "Approx. to CV" 1912, No. 45, p. 1821. Lamentation on the death of Patriarch Joachim III. M. 1912. "Appendix to "CV" 1912, No. 46, p. 1860, "Gol. Church." 1912, December, pp. 135-140. "The moral idea of the dogma of the Church." Complete works. vol. II, St. Petersburg, 1911. "Right. Social Security." 1913, January, p. 31. "On the new false teaching about the one who idolizes names and on the "Apology" of Anthony Bulatovich." "Approx. to "CV" 1913, No. 20, p. 869, "Russian Monk" 1913, issue. 9, p. 554-556. “What does a bishop need to be most concerned about?” The word spoken when presenting the staff to the newly installed bishop. Dionysius April 20, 1913 "Approx. to "CV" 1913 "Approx. to "CV" 1913, No. 21, p. 939. Word at the burial of the Most Reverend. Arsenia, archp. Kharkovsky and Akhtyrsky on May 1, 1914. "Approx. to "CV" 1914, No. 28, p. 1229. First word to the Kharkov flock. "Approx. to "CV" 1914, No. 28, p. 1229. Speech by the Archbishop of Kharkov. "Appendix to "CV" 1914, No. 32, p. 1403. "Moral justification of the most important Christian dogma." "Right. Social Security." 1915, November, December, p. 389. Word before the funeral service for the body of the deceased Metropolitan Flavian. "Approx. to "CV" 1915, No. 47, p. 2355. "Guidelines of the Most Reverend Anthony, Bishop of Ufa, to priests and other clergy in foreign and other parishes of the Ufa diocese." "Appendix to "CV" 1901, No. 48, pp. 1747-1751. District message to all Old Believers separating from the Orthodox Church. St. Petersburg, 1913. Letters to pastors. Speech at the presentation of the rod to Bishop Mitrofan of Sumy 5.IV.1916." Arr. to "CV" 1916, No. 25, p. 607-608. "Orthodoxy". Dogma of the Atonement. Karlovtsy, 1926 “Two paths of shepherding - Latin and Orthodox.” (From the Theological Vestn."). 1894. "On the pastoral calling." (From a manual for rural pastors). 1900 [?]. "New miracle from the Pochaev Icon Mother of God ". "Rus. Monk" 1911, July, issue 12, p. 50. "Who should monasteries educate?" "Rus. Monk" 1911, December, issue 48, pp. 11-13. Project on deaconesses. "Rus. Monk" 1911, December, issue 48, p. 58. Speech given to the Kamenets-Podolsk pilgrims who came to the Pochaev Lavra on May 18, 1911. "Rus. Monk" 1911, May, issue 10, p. 56. "On the reduction of inner life." Word at the tonsure of a student at the Moscow Theological Academy, Deacon Pavel Sosnovsky (Dionysius). "Rus. Monk" 1913, No. 2, pp. 101-104. "Monasticism is a feat of hope." Word at the monastic tonsure of a student of the Moscow Theological Academy Danilov (Stefan). "Rus. Monk" 1913, No. 3, pp. 165-168. "How and with what to find peace of soul?" Word at the tonsure of volunteers of the Moscow Theological Academy of Alekseev and Mashkin. Named: Micah and Serapion. "Rus. Monk" 1913, No. 4, p. 235. "The difference in the paths of monastic life." Word at the tonsure of Nikolai (Bessonov) Nikon, a student of the Moscow Theological Academy. "Rus. Monk" 1913, No. 5, pp. 291-294. "Abusive techniques of the enemy of the tempter." Word at the tonsure of a student of the Moscow Theological Academy Vladimir Nikolsky (Andronik). "Rus. Monk" 1913, No. 6, p. 357. Speech at the meeting of the Antioch Patriarch Gregory IV. "Rus. Monk" 1913, No. 6, p. 365. "On the sorrows of monastic life." Word at the tonsure of master's student of the Moscow Theological Academy Vasily Meshcheryakov (Evdokim). "Rus. Monk" 1913, No. 7, pp. 421-427. "Painful duality." The word spoken at the monastic tonsure of 4th year students of the Kazan Theological Academy: priest Nikodim Trinity (Nathanail) and 2nd year student Valentin Lebedev (Barsanuphia )."Rus. Monk" 1913, No. 8, pp. 494-498. "The voice of the calling of God in life's trials." Word at the tonsure of students of the Kazan Theological Academy, priests - Mikhail Pavlov (Makariy) and Pavel Raevsky (Feodosia). "Rus. Monk" 1913, No. 10, pp. 630-634. "What should Constantinople be?" "Rus. Monk" 1916, No. 1, pp. 14-21. "The Experience of the Christian Orthodox Catechism." Metropolitan Eleutherius. "The Conciliarity of the Church - God's and Caesar's." Paris. 1938. The public good from a Christian point of view and from a modern - positive point of view." Theologian Vestn." 1892, June, p. 413. "Sign of the Times" ("Novices." Tale by N. Leskov). "Theologian. Vestn." 1892, February, p. 415. "Two extremes - papists and Tolstoyans." "Theologian. Vestn." 1895, February, p. 181, May, p. 179. "Biblical teaching about the Hypostatic Word of God." "Theologian. Vestn." 1904, November, p. 387. The first response memo of St. Right Synod. "Theology. Vestn." 1905, December, p. 698. Word on the Day of the Intercession Holy Mother of God . "Theology. Vestn." 1894, November, p. 213. Word over the tomb of the deceased V. Metropolitan Theognost of Kyiv and Galicia on January 27, 1903. Proceedings of K.D.A. 1903, March, p. 343. Homily on the day of St. Nicholas. "Izv. Kazan. ep." 1896, No. 24, p. 429-436. A word to the graduating students of the Missionary Courses, delivered on April 7, 1896. "Izv. Kazan. ep." 1896, No. 9, p. 248-251. Reflections on the saving power of Christ's passion. "Izv. Kazan. ep." 1907, No. 15, p. 436 p/line Lecture on the topic: "Was Christ a revolutionary." "Izv. Kazan. ep." 1908, No. 1, p. 35-38. Nravstvennyja idei vaznejsich christianskich pravoslavnych dogmatov. New York 1963 (= N. Rklickij /Hg./, Zizneopisani... Bd. XI). F.M. Dostoevskij kak propovednik vozrozdenija (= Rklickij, Zizneopisanie... Bd. XII). Ucenie o pastyre, pastyrstve i ob ispovedi. New York 1966 (= N. Rklickij, Zizneopisanie... Bd. XIII). Nravstvennoe ucenie Pravoslavnoj Cerkvi. New York 1967 (= N. Rklickij, Zizneopisanie... Bd. XIV). Slova, besedy i reci (O zizni po vnutrennemu celoveku), New York 1968 (= N. Rklickij, Zizneopisanie... Bd. XV). I. Soglasovanie evangel "skich skazanij o voskresenii Christovom. II. Psychologiceskija dannyja v pol"zu svobody will i nravstvennoj otvetstvennosti. New York 1969 (= N. Rklickij, Zizneopisanie... Bd. XVI). Novyj opyt ucenija o bogopoznanii i drugija stat "i. New York 1969 (= N. Rklickij, Zizneopisanie... Bd. XVII). Conversations of an Orthodox with a Uniate. About the errors of the Latins and Uniates of the Greek Catholics. Sremski Karlovci. Ed... . 1922. 32 pp. Experience of the Christian [Orthodox] Catechism. Dedicated to His Beatitude Gregory IV, Patriarch of Antioch and the Whole East.... 1924. [This collection of articles and lectures by His Beatitude Metropolitan Anthony. religious issues from the field of science of pastoral theology, is a republished part of the 2nd volume of his Complete Works]. Harbin, 1935. 179 p. Messenger". 1929. 24 pp. Collection of Selected Works. With a portrait and biography of the author. Anniversary edition for the 50th anniversary of the priesthood. Belgrade. Published by [Printing house "Slovo"]. 1935. 11 + 431 pp. Church teaching about the Holy Spirit .Paris. Y.M.C.A.-PRESS. (1926). 40 s. Biography. Letters to various persons, 1919-1936. SPb.: Publishing house. Oleg Abyshko, 2006. 288 p. Collected works. T. 1-2. M.: Dar, 2007. Selected works, letters, materials. M.: PSTGU, 2007. 1056 p.
The fate of the Suzdal sufferers could, at any day and hour, be shared by the supreme saint of the Russian Old Believers, Archbishop Anthony. Only the mercy of God saved him from prison. Protected by providence, Anthony led the Church for many years.
Andrei Illarionovich Shutov, the future archbishop, was born in the village of Nastasino near Moscow into a poor peasant family that belonged to the Synodal Church.
His parents were ordinary people and they kept no chronicles or genealogies. Therefore, we do not know the exact year of birth of the bishop. According to some sources, he was born in 1800. According to others - and this seems most likely - in 1812.
At the age of ten, Andrei, taught to read and write, was sent by his parents to work in the office of a weaving factory located in Nastasino. Three years later, Andrei was sent to Moscow to study drawing. After studying for two years, the young man returned to the factory and worked, drawing patterns for fabrics.
In 1827, Andrei's father died. A year later, the young man married under his mother’s coercion. But in 1833, Shutov, leaving his mother Anastasia and wife Irina, secretly went to the Bespopov Fedoseevites, to the Intercession Monastery.
This monastery was located in Starodubye, near the Zlynka settlement. Here Andrei was again baptized according to the teachings of the Fedoseyevsky Concord. He wanted to accept monasticism and stay in the monastery forever, but due to the severity of the laws of that time, this was impossible.
Shutov moved to Moscow and entered service in the office of the weaving factory of the merchant Guchkov, trustee of the Preobrazhensky cemetery.
In the office, Shutov rose to the position of senior clerk, and then served as treasurer at the Preobrazhenskoye cemetery. His wife Irina, who also converted to the Old Believers, lived here. Here she died in 1847.
Several times Andrei Illarionovich tried to leave Moscow and the treasury position for the sake of a solitary life in a remote monastery. But each time the Bespopovites persuaded him to return to the Preobrazhenskoye cemetery. Only in 1849 was he finally able to leave the bustle of the city and go to the Intercession Monastery, where he took monastic vows and was named Anthony.
In 1850, Anthony moved to the Old Believer Voynovsky Monastery in Prussia. A year later - to a monastery near the village of Klimoutsi in Austria. In this village, located two miles from Belaya Krinitsa, lived the Fedoseevites.
And in the Belokrinitsky monastery lived the memorable monk Pavel, whom Anthony met. They often talked about the Christian priesthood and Orthodox sacraments. These conversations convinced Anthony of the infidelity of the priestless teaching. And he wished to join the Church.
The inhabitants of Klimouci, having learned about this, attacked Anthony, took off his clothes and shoes, reproaching him in every possible way for leaving their faith. Chernets, wearing only his shirt, was locked in a cell and kept in custody for at least five weeks.
Despite this, Anthony managed to leave Klimoutsi and go to the Belokrinitsky Monastery. In February 1852, he joined the Church, was tonsured again and blessed to bake bread for the brethren.
A year later - on February 3, 1853 - Metropolitan Kirill ordained the monk to the priesthood. Anthony became Archbishop of Vladimir.
Fearing falling into the hands of the police, the bishop returned to his homeland. All Russian Old Believer clergy recognized him as the supreme shepherd.
The saint's tireless labors for the good of the Church soon attracted the attention of the tsarist government. The bishop was put on the wanted list. A huge reward of 12,000 rubles was promised for his capture. Therefore, many detectives appeared who abandoned all their studies and cared only about how to catch Anthony.
The bishop had to hide in villages, dress in peasant clothes, and spend the night in haylofts and attics. Many times he was raided, he was surrounded by police, detectives and Cossacks. But miraculously he always avoided capture. This required great ingenuity.
For example, the saint did this: he soaked a handkerchief in vodka and put it in his pocket. When detectives attacked him, he took out a handkerchief and rubbed it on his face. The detectives, sensing a strong smell of vodka from him, began to doubt that he was the one they were catching. And Anthony, pretending to be drunk, left them.
Constantly hiding, the archbishop ordained clergy and tonsured monks, consecrated camp churches and secret house churches. In the first years of his priesthood alone, he ordained 54 priests.
In 1863, the Church Council elected Anthony Archbishop of Moscow and All Rus'.
The saint constantly acquired spiritually beneficial books and supplied them to bishops, zealous priests and pious laity. He donated many manuscripts and publications to monasteries. But Anthony donated more than just books. He decorated many churches with icons.
The archbishop sent alms to clergy who found themselves in prison or exile and, through reliable intercessors, petitioned the authorities for their release. Anthony placed orphans left without means after dying priests good places for food. He helped the priest's widows and clergy who had grown old or retired from service.
Living in constant concern for the Church and in daily expectation of capture, the bishop strictly observed his monastic vows: he prayed intensely every day, and fasted so strictly that he abstained not only from intoxicating drinks, but also from simply drinking warm water. Even in weakness, the saint did not give up worship. Having served about a hundred liturgies in a row, on the night of November 2-3, 1881, Anthony felt pain in his heart, from which he had suffered before.
Realizing that death was near, the archbishop began to give final orders on all current matters.
The cell attendant told him:
- Why do you, Vladyka, order everything so definitively? Perhaps the Lord will improve your health, and then you yourself will see the end of these affairs.
But the bishop answered:
- No, I don’t dare ask God about this now. When I was very sick, I asked God for health for two years. And He, in His mercy, gave me five. So I should be happy with this.
After being ill for several days, the saint died peacefully on November 8, 1881 in his modest home in Moscow. And he was buried on November 10 at the Rogozhskoye cemetery in front of a huge crowd of people.
Nastasino is a village in the Kolomensky district of the Moscow region.
Zlynka is now a city in the Bryansk region.
Voinovsky Monastery is now a New Believer monastery in Poland.
Archbishop Anthony Golynsky-Mikhailovsky(1889 - 1976) was a deeply educated theologian and missionary, knew six foreign languages. He firmly defended the purity of Orthodoxy. When he was asked to sign the Declaration of Renovation, which allowed children to be baptized by dousing, he refused to do so. They offered him a diocese, a car and a driver, and he, as a missionary, exposed their evil plan. After this, in 1927-28, he was arrested and sent to prisons and camps, where he spent more than 20 years. He was sentenced to death three times, but there were people who decided to go to death in his place. The Lord kept him for our guidance. One of these martyrs was a former Baptist who was converted to Orthodoxy by Archbishop Anthony. He told him: “You are a bishop. People need your life more than mine. When your name If they push you out to be shot, then I will get up and go in your place. But I still have a wife and several children left. Promise me that you will go to them and tell them about me, and if necessary, help them. " So said the former Baptist (according to another version, an Armenian). He gave him the address of his wife. He kept his word and went to be shot instead of Archbishop Anthony. [Archbishop Anthony found the wife of this man.] He told her about the death of her husband. She She sheltered Archbishop Anthony in her house. He helped her and registered her children on his passport.
Metropolitan E. writes: “In prisons and camps he was terribly tortured: his arms were broken, his teeth were knocked out, hair was pulled out of his beard, he was dragged by his feet along concrete steps so that his head was hitting them. He was kept in a cell of criminals who forced him under bunks , where he lost consciousness and was on the verge of death. But, thanks to God, a foreign commission was sent to examine the prisoners. When checking the barracks in which Archbishop Anthony was, one of the prisoners said with irony that there was an archbishop under their bunks. The commission was convinced that this was indeed the case. At her request, the dying Archbishop Anthony was sent to the hospital. Thanks to God, the doctor was a believer, she treated him and spoon-fed him until he came to his senses. acquaintances and wrote to them, asking them to take him on bail. He wrote to the city of Sochi, and his spiritual children took him on bail. So Archbishop Anthony became a free settler. He had to report to the police once a month, showing that he was. doesn't go anywhere. His spiritual children paid the police money so that he could travel around visiting believers. When Archbishop Anthony arrived in the city of Kyiv, Father Theodore was also invited to meet him. I, as a close student, accompanied Father Theodore on this trip to Kiev. The meeting was touching. When Father Theodore saw Vladyka, he approached the Vladyka on his knees with tears and sobbed like a child in front of him.
Father Fyodor was already sick, and performed services only while sitting; but when he served the service with Vladyka Anthony, he stood the entire service. The Bishop gave him monasticism and made him hegumen, and then archimandrite. When we returned home, Fr. Theodore was in such spiritual delight that he said: “This is not earthly man, I stood weak and sick throughout the entire service. “This is how the spiritual union of our Father Theodore with Archbishop Anthony took place, in which he came to know the Lord by the grace of God... I spent 20 years under the leadership of Archbishop Anthony. I, a sinner, consider myself unworthy of being guided by an elder of such a high life. He is everything I spent my nights in prayer, and I was in awe of him, realizing my unworthiness. Archbishop Anthony was very strict in relation to the service. He did not miss anything in the services and was always dressed in full uniform as a soldier of Christ. or he did not serve the service without an omophorion. I am an eyewitness of all this; when he went out to talk with the people, he always wore an epitrachelion. When rumors spread that Archbishop Anthony was a man of honor, I, a sinner, asked him about it, and he did. He meekly and humbly answered me that he is bringing people from the name-glorifying to Orthodoxy, and explained to me what kind of heresy this is. Therefore, I am a living witness of his actions and his life. I am not worthy to untie the belt of his boots. but I ask God not to let me fall into madness, say anything like that or agree with it. During his lifetime, Vladyka Anthony cast out demons, and eyewitnesses of this are still alive. He was perspicacious, and everything he predicted for anyone came true. This is only what we saw, and we don’t know how many of his exploits - they are known only to God alone. Therefore, he remains in my soul as a lamp of our Russian land. During this difficult time, he was a good shepherd for Orthodox Christians; he did not abandon his sheep, but comforted, fed and taught.
He always told us that we should not be afraid of death if we need to die for our Orthodox faith. His work knew no bounds, and he served as a model of Christian life. He completely devoted himself to serving God and the people. When the Archbishop was freed from the camps, he did not go to the parishes of the official Church, but chose the catacombs and lived in them with his people until his death." Archbishop Anthony did not recognize the Soviet Moscow Patriarchate. He excommunicated his nuns for six months if he found out that they went to the temple of the Moscow Patriarchate. At the time of his death, 14 hieromonks and several very large parishes were under his omophorion. But he did not quickly ordain people. One day, Lazar (Zhurbenko), the current archbishop and head of the Free Russian Orthodox Church, came to him. writes: “He pestered three times to meet him and accept hieromonasticism from him. But Vladyka Anthony refused him three times. Then he went to Vladyka Seraphim (Pozdeev), who received him, treated him and sent him away with nothing. Then Lazar, knowing all the lies of the renewal (of the Soviet Moscow Patriarchate), went to the city of Irkutsk, where he received hieromonasticism from Bishop Benjamin. After this, he served for some time in the Patriarchate, and then disappeared. When the KGB caught him with the people, he came out and showed documents, after which the KGB said: “this is our man.” But when the KGB caught our people and priests, they were put in prisons and camps."
Archbishop Anthony rested in the Lord in 1976. (Sources: Metropolitan E., Abbot E., Priest V., Reader Gregory Mukhortoe)
Date of birth: October 12, 1984 Country: France Biography:In 1991-1995 studied at secondary school No. 19 in Tver. In 1995 he entered the municipal educational institution Tver Lyceum, from which he graduated in 2002 with a gold medal.
While studying at school, he served as an altar boy and subdeacon in the Resurrection Cathedral in Tver.
April 3, 2010 in the Cathedral of Christ the Savior His Holiness Patriarch Kirill as hieromonk with the laying on of the gaiter.
By the decision of the Holy Synod of March 22, 2011 () he was appointed clergyman of the St. Nicholas Stavropegic Parish in Rome.
By the decision of the Holy Synod of May 30, 2011 () he was released from the post of cleric of the St. Nicholas Church in Rome and appointed rector of the stauropegial church in honor of the Holy Great Martyr Catherine in Rome.
On July 12, 2011, by decree of His Holiness Patriarch Kirill, he was appointed secretary of the parishes of the Moscow Patriarchate in Italy.
By the decision of the Holy Synod of December 28, 2017 () the manager and dioceses with the title “Vienna and Budapest” and the retention of the post of head of the Moscow Patriarchate Office for Foreign Institutions. Also, by decision of the Synod, temporary management of the parishes of the Moscow Patriarchate in Italy was entrusted.
On February 1, 2018, at the Liturgy in the Cathedral of Christ the Savior in Moscow, His Holiness Patriarch Kirill consecrated him to the rank of archbishop.
By the decision of the Holy Synod of October 15, 2018 () he was released from temporary management of the parishes of the Moscow Patriarchate in Italy.
By the decision of the Holy Synod of May 30, 2019 () he was appointed His Grace of Korsun and Western Europe, Patriarchal Exarch of Western Europe, temporarily managing the parishes of the Moscow Patriarchate in Italy, with release from the administration of the Vienna-Austrian and Budapest-Hungarian dioceses and retaining the post of head of the Moscow Patriarchate Administration for foreign institutions.
Andrei Ilarionovich Shutov, the future Archbishop Anthony, was born in the village. Nastasino Podberezinskaya parish. Kolomna district, Moscow province, in a family belonging to the dominant church. His father, Ilarion Terentyevich, was a peasant. In his youth, Andrei Ilarionovich moved to the Fedoseevsky consent. He lived first with the Moscow merchant F. Guchkov, and then at the Preobrazhenskoye cemetery, taking up the post of treasurer. After 1845, he accepted monasticism in one of the priestless monasteries of the Chernigov province. and soon retired to eastern Prussia, where he entered the Voynovsky Monastery. The abbot of the monastery received him very unfriendly, so around 1851 he crossed the Austrian border and settled with other Fedoseyevsky monks in the village. Klimoutsi, near Belaya Krinitsa.
Soon he met the monk Pavel Belokrinitsky. Frequently talking with him, Anthony, as they say, learned first-hand the details of the emergence of the Belokrinitsky hierarchy and became convinced of its legitimacy. In February 1852 he joined the Old Believer Church. In the Belokrinitsky Monastery on February 10, he was tonsured again, on October 1, Metropolitan Kiril ordained him a hierodeacon, on December 6, a hierarch, and on February 3, 1853, Metropolitan Kiril ordained him archbishop of Vladimir.
The next day, the newly installed archbishop set off on his journey. When the government learned about the arrival of Archbishop Anthony in Russia, it appointed a large cash reward for his capture - 12,000 rubles; Many detectives were looking for him, incl. voluntary. However, this did not frighten him. He was inaccessible to the government, moved from village to village, sleeping in haylofts and attics, and during this time appointed several dozen priests.
This persecution continued until 1862, when, by decree of the Emperor. Alexander II the Old Believer priesthood was temporarily freed from persecution. Upon the Bishop’s arrival in Russia, the rector of the Rogozhsky cemetery, the most authoritative Old Believer priest of that time, Archpriest John Yastrebov, as well as the priest Pavel of Tula, recognized his power over them, began to mention him in litanies and use the newly consecrated chrism received from him.
However, not everything in the new place went smoothly. In addition to strict supervision and persecution by the government, Archbishop Anthony also faced a test in Russia due to the fact that Bishop. Simbirsk Sophrony, the first appointed for the Russian Old Believers, did not obey him and began to plan the creation of a special hierarchy. Nevertheless, despite all the difficulties and obstacles, in the first nine years of his archpastoral service in Russia, Anthony ordained four deacons, 70 priests, 23 monks, and six bishops for the Old Believers.
In 1863, by the determination of the Consecrated Council of Russian Bishops, he was elected to the holy throne of Moscow; this was a recognition that he is the head of all Old Orthodox Christians of the Belokrinitsa hierarchy in Russia. At the same time, he became the head of the supporters of the District Epistle (although, for the sake of restoring fraternal peace and ending non-circular discord in the Church, he agreed to cancel the “Message”).
Among his other views, it should be noted that he strongly advocated the canonization of the holy martyrs and confessors of Archpriest Avvakum, priests Lazarus, Nikita and other victims for ancient piety. At that time, the expression of such views was very dangerous, since the listed martyrs were considered enemies of the royal house.
Archbishop Anthony was an extraordinary person. He built temples and consecrated several hundred so-called churches during his life. marching, or traveling, antimises, the supply of which has not dried up to this day. Taking care of the spiritual food of his flock, he did not leave anyone in material need. Old Believers throughout Russia and abroad knew him as a generous benefactor, a helper in need and misfortune. To support Russian and foreign Old Believer monasteries, Archbishop. Anthony made numerous donations both in money and various church utensils and books.
Having become familiar with the book in the famous library of the Laurentian Monastery, he collected his library all his life. This unique collection included many rare manuscripts and early printed books. After Anthony's death, his library entered the book depository of the Rogozhsky cemetery. Archbishop Anthony specially kept several scribes in his office in order to distribute various apologetic works among the Old Believers. For the same purpose, already in his declining years, he took care of the establishment of an Old Believer printing house in one of the foreign monasteries.
The active work of Archbishop Anthony to strengthen the Old Believers made him the main target for all enemies of the Belokrinitsky hierarchy, both external and internal. Even in weakness, the archbishop did not give up worship. Having served about a hundred liturgies in a row, on the night of November 2-3, 1881, Anthony felt “heart disease, from which he had suffered very seriously before.” After being ill for several days, receiving unction and receiving communion, the bishop died on November 8 (November 21, new style) at 7 o’clock in the morning in Moscow, in his small apartment on Empty Street (now Marxistskaya). On November 10, he was the first of the Old Believer bishops to be buried at the Rogozhskoye cemetery.
“The external image of Vladyka Anthony presented a most reverent appearance: his face was of extraordinary whiteness, his brace was quite long, wide and white - like silver. His speech was quiet and pleasant. It can be said about him in all fairness that he was in all respects an exact imprint of the former true shepherds of Christ’s verbal sheep,” G.A. Strakhov wrote about him.