Home Palmistry Igor minaev isidor personal life. Isidore, archimandrite (Minaev Igor Vladimirovich). - And you don’t yearn for a solitary monastic life

Palmistry

Igor minaev isidor personal life. Isidore, archimandrite (Minaev Igor Vladimirovich). - And you don’t yearn for a solitary monastic life

From 1969 to 1977 he studied at the 12th secondary school in the city of Orel. In 1977 he entered the Moscow Theater Art and Technical School, from which he graduated in 1981 with a degree in theater lighting engineering. From 1981 to 1985 he studied at the Shchukin Higher Theater School at the acting department.

At the age of 24 (1985) he married an 18-year-old actress Ksenia Volintseva. Upon graduation, he received an invitation from four Moscow theaters, but due to difficulties with registration, he could not get a job. After graduating from college, he was assigned to the Omsk Academic Drama Theater, where he worked until April 1986. Marriage with Xenia did not last long.

From April 1986 to October 1987 he served in the army (military specialty BMP commander). After the end of the service, he was sent to courses for reserve officers.

Returning after the army to Moscow at the end of 1987, he began teaching at the acting department at the Shchukin Higher Theater School. He combined teaching with work in various theaters in Moscow under a contract.

From July 1991 to May 2001 he was a resident of the Spaso-Preobrazhensky Valaam stauropegial monastery.

On March 19, 1992, he was tonsured a cassock by the rector of the Valaam Monastery, hegumen Andronik (Trubachev).

On June 2, 1992, he was ordained a hierodeacon by Patriarch Alexy II of Moscow and All Rus' in Epiphany Cathedral city of Moscow.

On March 7, 1993, he was tonsured into the robes by the rector of the Valaam Monastery, Archimandrite Pankraty (Zherdev), with the name Isidore, in honor of the Monk Isidore of Pelusiot.

On May 25, 1993, he was ordained hieromonk by Patriarch Alexy II of Moscow and All Rus' at the Transfiguration Cathedral of the Novospassky Monastery in Moscow.

From 1993 to 2000 he studied at the Moscow Theological Seminary in the correspondence sector.

From May to July 2001, he carried the obedience of a sacristan in the church of St. George the Victorious in the city of Staraya Russa, Novgorod diocese.

On July 4, 2001, he was appointed rector of the Konevsky Nativity of the Theotokos monastery Petersburg diocese (appointed by the Holy Synod to the post of rector on October 6 of the same year).

In May 2003 he was elevated to the rank of hegumen.

In November 2005, he took advanced training courses for the leadership of the Russian Orthodox Church V Russian Academy public service under the President of the Russian Federation.

On April 15, 2008, he was appointed rector of the St. Nicholas Compound of the Russian Orthodox Church in Sofia (Bulgaria).

April 3 of the same year by Patriarch Kirill of Moscow and All Rus' in the church in honor of the Kazan icon Mother of God Vyritsa village was elevated to the rank of archimandrite.

By the decision of the Holy Synod of July 16, 2013, he was relieved of his post as head of the Russian Ecclesiastical Mission in Jerusalem and sent to the clergy of the St. Petersburg diocese.

December 2014

The status of a grain of being

This man is no stranger to changing places: fate threw him from Orel to Moscow, from Moscow to Valaam, from Valaam to Konevets, from Russia to Bulgaria, then to Israel. Do not get used to the change of life "roles": from the actor to the rector large monastery. A year ago Archimandrite Isidor (Minaev) was the head of the Russian Ecclesiastical Mission in Jerusalem, and now he is the rector of the Church of the Resurrection of Christ at the Warsaw railway station. Father Isidore takes all changes quite calmly: after all, a person does not just choose the monastic path, by this he agrees to subordinate his life to the will of God.

Archimandrite Isidor (Minaev)

Can't get alone

- Father Isidore, you were a monk on Valaam, a rector on Konevets, and the Russian Ecclesiastical Mission in Jerusalem is also, in fact, an island. And now they turned out to be the abbot big temple downtown…

- Yes, on the islands only in summer the services are crowded, and the rest of the time the church is almost empty. And in the Trinity Cathedral of the Russian Ecclesiastical Mission in Jerusalem, the Church of the All-Night is full, but there is no one at the Liturgy, because all the pilgrims went to the Church of the Holy Sepulcher. Well, a lot of people gather here, and I love it when there are a lot of people, grandmothers, children ... Here is the atmosphere that I was used to as a parishioner: both in Moscow churches and, as a child, in Oryol. Such a life has finally come for me, and this is a full-fledged church life.

– And don’t you yearn for the secluded monastic life?

- Yes, I have never been able to retire very much! On Valaam I had the obedience of a parish priest, I taught at Sunday school. On Konevets he was abbot - what kind of solitude is there? Half a week in St. Petersburg on business, you will come to the island - there is either a construction site, or a service, or guests ... There was a dream when I returned from Jerusalem to go to Valaam, live in a skete, but, firstly, there are health problems, and secondly, Metropolitan Vladimir appointed me here by his last decree, so the dream is postponed for some time. There was inner determination, and it still is. With age, ambition becomes irrelevant, because the same plot is always played out. It's time to live quietly, calmly ...

– It’s no secret that the ever-memorable Archpriest Vasily Yermakov, with whom you were friends, warned parishioners against talking with monks, saying: “If you want to go on a pilgrimage to the monastery, go, bow to the shrines, but don’t turn to the monks for spiritual advice.”

- You spoke correctly. It is unlikely that Father Vasily treated Father John (Krestyankin) badly. This was a real monk, and we are a fake. You have to become a monk, you have to earn this title, you have to live in a monastery for twenty-five years. And then, in the 1990s, we had "experience" - two or three years. People often have an overly admiring idea of monks: “oh, klobuk, long beard, hermit… he will probably answer all questions.” And he will answer no better than the parish priest, and sometimes worse. And if someone, not having sufficient spiritual experience, begins to instruct others, it’s a disaster in general.

Meaning of Christmas

Did you grow up in a believing family?

- No, in the most ordinary. Grandmother was a believer ... but what does “believer” mean? She sometimes went to the temple and took me with her. Later, when I was a teenager, a friend of mine explained to me what Communion is. And how was it before? “Go to the priest, say:“ Sinful, father, ”buy and light candles, here’s twenty kopecks for you. Then they will give you a porridge." No, my attitude was, in spite of everything, reverent, I always went to communion before the start of the school year - myself, without reminders. And only then, in the third year of the institute, I met one guy from Ukraine, he was in Oryol diocese applicant, was going to receive consecration. He was already telling me something more serious, explaining about the Church Sacraments. Well, then books and records appeared, dedicated to the 1000th anniversary of the Baptism of Rus', I also learned something from there. But all this knowledge was unsystematic. To be honest, I realized that Christmas is a holiday only when I was already a novice on Valaam. And so I thought, like all Soviet people, that the main winter holiday- it is a New Year.

- Initially, you chose a completely different path: you were an actor, you taught at a theater school. Does this affect your attitude towards bohemia, towards creative people?

- Yes, I have a normal attitude: I look who is talented, who is not. Since I was an actor, I still have friends and acquaintances in this environment. It is interesting to be friends with talented people. Drama theater is not show business, where many people have only sawdust in their heads. A real actor is a thinking person with an open mind. Many are receptive to the Word of God, but not all. Here, Maxim Sukhanov is my classmate, he is an atheist. We don’t talk about these topics, but I’m still waiting for him to ... grow up. All the same, each person will have to think about what is there, next.

Bird market as a cure for boredom

How does an Orthodox person who lives there permanently feel in Jerusalem? In isolation?

— Jerusalem is one of the world capitals, there are all the ways to develop normally; and people are quiet, downtrodden everywhere. Feeling isolated or not depends on the person. The Russian Ecclesiastical Mission has, for example, Deacon Roman Gultyaev. He is from St. Petersburg, his father serves in the Andreevsky Cathedral, he was the spiritual child of the ever-memorable father Vasily Ermakov. His native language is Russian, while he knows Hebrew, Arabic, leads excursions; he has four children, his wife is from repatriates. He is engaged in science, and serves in the church, and studies in Russia: he graduated from the Moscow Theological Seminary, often publishes articles in Russian periodicals. Is it possible to say that he is in isolation?

- Do you feel religious strife in the Holy Land?

- In Jerusalem, everyone lives in their own quarters: Jewish, Muslim, Christian. There is, of course, domestic aggressiveness, but not worse than ours. They are often outraged that religious Jews they can throw something at a priest or at a nun. But, imagine, we have past Orthodox church people in Hasidic clothes would walk - I'm not sure that zealous parishioners would behave politely and restrainedly. And it depends, of course, not on belonging to a particular religion, but on the internal culture. His Holiness Patriarch Kirill met with Ashkenazi and Sephardi religious leaders: the meetings were held in an atmosphere of mutual goodwill, common topics were discussed - the fight against secularism, atheism ... That's it for everyone. And in our country, unfortunately, half of those who knew how to behave culturally were simply liquidated at one time: they were either shot or expelled. Thus, to the end, and not outlived lack of culture is projected onto church life. Even in small things! For twenty years I have been explaining to cleaners that you cannot leave a mop with a rag and a bucket of dirty water in the middle of the temple: you are washing the floor, for some reason I took a break - put that bucket somewhere aside!

- In the Church of the Resurrection of Christ, there is traditionally a strong teetotaling movement. Do you believe that the situation with drunkenness in Russia can be changed?

- There are fruits of sober activity, but these are individual victories. And the state should fight on a large scale with drunkenness. So, we decided to fight smoking, and it’s good: now you can safely go to any cafe, all smokers are on the street. So it is with alcohol: we need prevention, limiting sales. A sober lifestyle should gradually become "fashionable", and it has already become: I have many friends among businessmen, and they do not drink at all, not a drop. All athletes, all driving. This is a new generation, they have something to do, and therefore they do not need a headache in the morning, or problems in the family.

It is important that people are busy with something...

Whether a person finds an occupation or not depends largely on himself. In Soviet times, I said: how can one sleep when there is a bird market? You come there - and there are lizards, and guinea pigs, and birds, and fish: start, for example, an aquarium - and you will have no time to drink too much. During my childhood, people collected stamps, badges. And now - how can you sleep when there are such wonderful bookstores? It used to be that you had to “get” books, but now, please, take any and read. There are not only books, but different games for adults and children.

— Father Isidore, do you yourself play these games? And in general - how do you relax?

- I now “rest” more in hospitals ... but I visit museums when I can, travel, go to the theater, read, watch a good movie. In general, nothing "earthly" is alien to the archimandrite. I used to play simple games to unload my head after a computer load: I “feed” the cows in the “Fun Farm”, “washed” the crocodile in the iPad ... Now there is less time and effort, now the main hobby is hospitals ... although recently I started two small aquariums and an aquaterrarium. Without such simple hobbies - to calm and relax - absolutely nothing.

Vulgar theology

For many, God is something like a social security: to have a job, to have money, to make children happy.
What problems do you see for the Orthodox today?

- For many, God is something like social security: to have a job, to have money, to make children happy. And almost something is wrong - failure, illness, they immediately think: “Is there a God?” It's as if Heaven is only there to meet their needs. Many believe that if they donate to churches or give the priest a car, they will be happy. One often hears: “I donated so much money to the temple, but my son died.” What is this, trade, or what? I call it vulgar theology.

Somehow he was carrying a watermelon to his godson, riding the subway. I scratched the green peel with my fingernail, and it turned out to be white. I thought then: if watermelon is the globe, then green is ours. cultural layer. He's so thin! And the ball itself does not lie in one place, but is worn in space, and inside it is still boiling. What can be regulated and predicted here? And we definitely need some kind of guarantees - political, economic, social.

If you realize your status as a grain of existence, then you will either go crazy or calm down. If you realize your status as a grain of existence, then you will either go crazy or calm down. Our ancestors - Suvorov, Ushakov, Pushkin, wealthy merchants, famous actors (by the way, before 1917, many actors donated to churches) - they all built their lives with the feeling "God gave - God took", without any fear of death. They say that before there were more healthy people ... this is because there were more healthy people: if you get a little sick, you will be sent to the next world. Everyone had a sense of the frailty of being, and it did not interfere with life: people built beautiful buildings, wrote poetry, made scientific discoveries- like, for example, Dmitry Ivanovich Mendeleev, a deeply religious person.

- Well, probably, the hope for some kind of "guarantee" is characteristic of all people, including your parishioners.

Of course, and I disappoint them all the time. Some people can fit in, some people can't. And someone just needs to be supported, to cry with him ... People forget history righteous Job. And Abraham? God gave him a son in his old age, and then ordered him to be killed. And Abraham said: "You gave me a son when I was already a hundred years old, so if necessary, You will give me another son." Such an attitude to life should be nurtured from childhood.

- Maybe our generation, which lived under the Soviet system, will die out, and everything will be fine?

No, it's an illusion. Moses led the people of Israel for forty years in the wilderness, the generation of slaves died out, and then what? All the same, there were deviations from the faith: they worshiped the golden calf, asked to put a king over them ... We must not hope that the new generation will grow up by itself, but educate it. For this, others need books and films, and of course, for the school to return to the function of education, which it abandoned in the 1990s. If a person is not educated, he will educate himself - according to the lowest rank, according to the principle of "spend less and get more."

Archimandrite Isidore(in the world Igor Vladimirovich Minaev; October 27, 1961, Oryol) - Archimandrite of the Russian Orthodox Church, member of the Imperial Orthodox Palestinian Society.

Biography

From 1969 to 1977 he studied at the 12th secondary school in the city of Orel. In 1977 he entered the Moscow Theater Art and Technical School, from which he graduated in 1981 with a degree in theatrical lighting engineering (Department of Chertok Alexander Abramovich). From 1981 to 1985 he studied at the Shchukin Higher Theater School at the acting department.

From April 1986 to October 1987 he served in the army (military specialty BMP commander). After the end of the service, he was sent to courses for reserve officers.

From July 1991 to May 2001 he was a resident of the Spaso-Preobrazhensky Valaam stauropegial monastery.

On March 19, 1992, he was tonsured a cassock by the rector of the Valaam Monastery, hegumen Andronik (Trubachev).

On June 2, 1992, he was ordained a hierodeacon by Patriarch Alexy II of Moscow and All Rus' at the Epiphany Cathedral in Moscow.

On March 7, 1993, he was tonsured into the mantle by the rector of the Valaam Monastery, Archimandrite Pankraty (Zherdev), with the name Isidore, in honor of the Monk Isidore of Pelusiot.

On May 25, 1993, he was ordained hieromonk by Patriarch Alexy II of Moscow and All Rus' at the Transfiguration Cathedral of the Novospassky Monastery in Moscow.

From 1993 to 2000 he studied at the Moscow Theological Seminary in the correspondence sector.

Signed the "Statement of the brethren of the Valaam Monastery" dated March 26, 1998, containing sharp criticism of ecumenism.

From May to July 2001, he carried the obedience of a sacristan in the church of St. George the Victorious in the city of Staraya Russa, Novgorod diocese.

On July 4, 2001, he was appointed rector of the Konevsky Nativity of the Theotokos Monastery of the St. Petersburg Diocese (appointed to the post of rector by the Holy Synod on October 6 of the same year).

In May 2003 he was elevated to the rank of hegumen.

In November 2005, he took advanced training courses for the leadership of the Russian Orthodox Church at the Russian Academy of Public Administration under the President of the Russian Federation.

On April 15, 2008, he was appointed rector of the St. Nicholas Compound of the Russian Orthodox Church in Sofia (Bulgaria).

On April 3 of the same year, Patriarch Kirill of Moscow and All Rus' in the church in honor of the Kazan Icon of the Mother of God in the village of Vyritsa was elevated to the rank of archimandrite.

By the decision of the Holy Synod of July 16, 2013, he was relieved of his post as head of the Russian Ecclesiastical Mission in Jerusalem and sent to the clergy of the St. Petersburg diocese.

On August 22, 2013, by decree of the Metropolitan of St. Petersburg Vladimir, he was appointed as a full-time priest of the Nikolo-Bogoyavlensky Naval Cathedral in St. Petersburg.

On February 21, 2014, by decree of the Metropolitan of St. Petersburg Vladimir, he was appointed to the post of rector of the Church of the Resurrection of Christ (near the Varshavsky railway station) in St. Petersburg.

Awards

In October 2011 he was awarded the Order of the Russian Orthodox Church Reverend Seraphim Sarovsky III degree and the order of the UOC "Insignia of the Primate of the Ukrainian Orthodox Church".

Archimandrite Isidore(in the world Igor Vladimirovich Minaev; October 27, Oryol) - Archimandrite of the Russian Orthodox Church, member of the Imperial Orthodox Palestinian Society.

Biography

By the decision of the Holy Synod of July 16, 2013, he was relieved of his post as head of the Russian Ecclesiastical Mission in Jerusalem and sent to the clergy of the St. Petersburg diocese.

On August 22, 2013, by decree of the Metropolitan of St. Petersburg Vladimir, he was appointed as a full-time priest of the Nikolo-Bogoyavlensky Naval Cathedral in St. Petersburg.

Awards

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An excerpt characterizing Isidore (Minaev)

“No, mom, I’ll lie down here on the floor,” Natasha said angrily, went to the window and opened it. Adjutant's groan open window heard more clearly. She stuck her head out into the damp night air, and the countess saw her thin shoulders tremble with sobs and beat against the frame. Natasha knew that it was not Prince Andrei who was moaning. She knew that Prince Andrei was lying in the same connection where they were, in another hut across the passage; but this terrible unceasing groan made her sob. The Countess exchanged glances with Sonya.
"Lie down, my dear, lie down, my friend," said the countess, lightly touching Natasha's shoulder with her hand. - Well, go to bed.
“Ah, yes ... I’ll lie down now, now,” said Natasha, hastily undressing and tearing off the strings of her skirts. Throwing off her dress and putting on a jacket, she tucked her legs up, sat down on the bed prepared on the floor and, throwing her short, thin braid over her shoulder, began to weave it. Thin long habitual fingers quickly, deftly took apart, weaved, tied a braid. Natasha's head, with a habitual gesture, turned first to one side, then to the other, but her eyes, feverishly open, fixedly stared straight ahead. When the night costume was over, Natasha quietly sank down on a sheet spread on hay from the edge of the door.
“Natasha, lie down in the middle,” said Sonya.
“No, I’m here,” Natasha said. "Go to bed," she added with annoyance. And she buried her face in the pillow.
The countess, m me Schoss, and Sonya hurriedly undressed and lay down. One lamp was left in the room. But in the yard it was bright from the fire of Maly Mytishchi, two miles away, and the drunken cries of the people were buzzing in the tavern, which was broken by the Mamon Cossacks, on the warp, in the street, and the incessant groan of the adjutant was heard all the time.
For a long time Natasha listened to the internal and external sounds that reached her, and did not move. At first she heard her mother's prayer and sighs, the creaking of her bed under her, the familiar whistling snore of m me Schoss, Sonya's quiet breathing. Then the Countess called Natasha. Natasha did not answer her.
“He seems to be sleeping, mother,” Sonya answered quietly. The Countess, after a pause, called again, but no one answered her.
Soon after, Natasha heard her mother's even breathing. Natasha did not move, despite the fact that her small bare foot, knocked out from under the covers, shivered on the bare floor.
As if celebrating the victory over everyone, a cricket screamed in the crack. The rooster crowed far away, relatives responded. In the tavern, the screams died down, only the same stand of the adjutant was heard. Natasha got up.
- Sonya? are you sleeping? Mother? she whispered. No one answered. Natasha slowly and cautiously got up, crossed herself and carefully stepped with her narrow and flexible bare foot on the dirty cold floor. The floorboard creaked. She, quickly moving her feet, ran like a kitten a few steps and took hold of the cold bracket of the door.
It seemed to her that something heavy, evenly striking, was knocking on all the walls of the hut: it was beating her heart, which was dying from fear, from horror and love, bursting.
She opened the door, stepped over the threshold and stepped onto the damp, cold earth of the porch. The chill that gripped her refreshed her. She felt bare foot sleeping man, stepped over him and opened the door to the hut where Prince Andrei lay. It was dark in this hut. In the back corner, by the bed, on which something was lying, on a bench stood a tallow candle burnt with a large mushroom.
In the morning, Natasha, when she was told about the wound and the presence of Prince Andrei, decided that she should see him. She didn't know what it was for, but she knew that the date would be painful, and she was even more convinced that it was necessary.
All day she lived only in the hope that at night she would see him. But now that the moment had come, she was terrified of what she would see. How was he mutilated? What was left of him? Was he like that, what was that unceasing groan of the adjutant? Yes, he was. He was in her imagination the personification of that terrible moan. When she saw an indistinct mass in the corner and took his knees raised under the covers by his shoulders, she imagined some kind of terrible body and stopped in horror. But an irresistible force pulled her forward. She cautiously took one step, then another, and found herself in the middle of a small cluttered hut. In the hut, under the images, another person was lying on benches (it was Timokhin), and two more people were lying on the floor (they were a doctor and a valet).
The valet got up and whispered something. Timokhin, suffering from pain in his wounded leg, did not sleep and stared at him with all his eyes. strange phenomenon girls in a poor shirt, sweater and eternal cap. The sleepy and frightened words of the valet; "What do you want, why?" - they only made Natasha come up to the one that lay in the corner as soon as possible. As terrifying as this body was, it must have been visible to her. She passed the valet: the burning mushroom of the candle fell off, and she clearly saw Prince Andrei lying on the blanket with outstretched arms, just as she had always seen him.
He was the same as always; but the inflamed complexion of his face, the brilliant eyes fixed enthusiastically on her, and especially the tender childish neck protruding from the laid back collar of his shirt, gave him a special, innocent, childish look, which, however, she had never seen in Prince Andrei. She walked over to him and, with a quick, lithe, youthful movement, knelt down.
He smiled and extended his hand to her.

For Prince Andrei, seven days have passed since he woke up at the dressing station in the Borodino field. All this time he was almost in constant unconsciousness. The fever and inflammation of the intestines, which were damaged, in the opinion of the doctor who was traveling with the wounded, must have carried him away. But on the seventh day he ate with pleasure a piece of bread with tea, and the doctor noticed that the general fever had decreased. Prince Andrei regained consciousness in the morning. The first night after leaving Moscow was quite warm, and Prince Andrei was left to sleep in a carriage; but in Mytishchi the wounded man himself demanded to be carried out and to be given tea. The pain inflicted on him by being carried to the hut made Prince Andrei moan loudly and lose consciousness again. When they laid him down on the camp bed, he lay with his eyes closed for a long time without moving. Then he opened them and whispered softly: “What about tea?” This memory for the small details of life struck the doctor. He felt his pulse and, to his surprise and displeasure, noticed that the pulse was better. To his displeasure, the doctor noticed this because, from his experience, he was convinced that Prince Andrei could not live, and that if he did not die now, he would only die with great suffering some time later. With Prince Andrei they carried the major of his regiment Timokhin, who had joined them in Moscow, with a red nose, wounded in the leg in the same Battle of Borodino. They were accompanied by a doctor, the prince's valet, his coachman and two batmen.
Prince Andrei was given tea. He drank greedily, looking ahead at the door with feverish eyes, as if trying to understand and remember something.
- I don't want any more. Timokhin here? - he asked. Timokhin crawled up to him along the bench.

ISIDOR (MINAEV)

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Attention, this article is not finished yet and contains only part of the necessary information.

Isidore (Minaev), archimandrite, head of the Russian Ecclesiastical Mission in Jerusalem.

He took tonsure and began his monastic service on Valaam. A few years later he was appointed governor of the Konevsky Monastery. Then he served in Jerusalem for six months. On Holy Week In 2008, he arrived in Sofia as rector of the St. Nicholas Church-Metochion of the Moscow Patriarchate.

By the decision of the Holy Synod of March 31, 2009, Abbot Isidore, rector of the Russian Orthodox Church in Sofia, was appointed head of the Russian Ecclesiastical Mission in Jerusalem. On April 3 of the same year, Patriarch Kirill elevated him to the rank of archimandrite.

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