From May 3, 1990, in connection with the death of Patriarch Pimen, to June 10, 1990, and from December 5, 2008 to February 1, 2009, in connection with the death of the ruling bishop of the city of Moscow, Patriarch Alexy II, ruled the Moscow (city) diocese.

Childhood and education

Born on September 22, 1935 in Yaroslavl into a family of employees. Relatives on my father's side were Old Believers.

Since 1946, he was among those serving at the altar of the Yaroslavl Cathedral under the Yaroslavl archpastors.

He graduated from high school in Yaroslavl.

Religious education was carried out by the mother, who was the spiritual daughter of Archbishop Varlaam (Ryashentsev), whom she even visited in exile, then priest Vladimir Gradusov (later Archbishop of Yaroslavl).

After Bishop Isaiah (Kovalyov) of Uglich, his “permanent spiritual leader<…>until the day of his blessed death” was, starting from the time of the hierodeaconry of Nikodim (Rotov). He attributes his appointment as DECR chairman in 1972 to Metropolitan Nikodim: “I think that he, too, was confident in subsequent years of my devotion to the Church, for after he suffered his first heart attack in 1972, he recommended me as his successor to the post of chairman of the Department of External Church Churches. relations."

In 1953 he entered the Leningrad Theological Seminary, from which he graduated 1st category.

In 1957 he entered the Leningrad Theological Academy.

Monasticism and ordination

On October 10, 1959, in the St. John the Theological Church at the Leningrad Theological Academy, he was tonsured a monk by Archimandrite Nicodemus (Rotov) with the name Juvenal, in honor of St. Juvenal, Patriarch of Jerusalem.

On November 4, 1959, Metropolitan Pitirim (Sviridov) of Leningrad and Ladoga ordained him a hierodeacon. On January 1, 1960, Bishop Alexy (Konoplev) of Luga ordained him a hieromonk.

Nikodim (Rotov), ​​who became a bishop and chairman of the Department for External Church Relations in July 1960, transferred Hieromonk Juvenal to Moscow, and therefore he graduated from the Moscow Theological Academy (1961).

On July 7, 1962, for his diligent service to the Holy Church, His Holiness Patriarch Alexy I awarded Hieromonk Juvenal with the rank of hegumen with the laying of a cross with decorations, and on July 14 - the right to bear a club.

Bishopric

On November 25, 1965, by the decision of His Holiness Patriarch Alexy I and the Holy Synod, Archimandrite Juvenaly was determined to be Bishop of Zaraisk, vicar of the Moscow diocese, retaining the post of Deputy Chairman of the Department of External Church Relations.

On December 25, 1965, in the St. John the Theological Church of the Leningrad Theological Academy, the naming took place, and on December 26, in the Trinity Cathedral of the Alexander Nevsky Lavra, the episcopal consecration took place, which was headed by Metropolitan Nikodim of Leningrad and Ladoga, Chairman of the Department of External Church Relations.

March 20, 1969 - appointed Bishop of Tula and Belevsky, retaining the post of Deputy Chairman of the Department of External Church Relations.

On June 18, 1971, for his diligent work in holding the Local Council of the Russian Orthodox Church on May 30 - June 2, 1971, he was awarded the rank of archbishop by His Holiness Patriarch Pimen.

On May 30, 1972, by decision of His Holiness the Patriarch and the Holy Synod, he was appointed chairman of the Department for External Church Relations, a permanent member of the Holy Synod.

On April 16, 1976, in connection with the celebration of the 30th anniversary of the Department for External Church Relations, His Holiness Patriarch Pimen awarded him the right to wear two panagias.

On June 11, 1977, he was appointed Metropolitan of Krutitsky and Kolomna, Administrator of the Moscow Diocese, its ruling bishop (within the boundaries of the Moscow region, with the exception of the city of Moscow), and a permanent member of the Holy Synod.

On April 25, 2007, together with Metropolitans of Smolensk and Kaliningrad Kirill and Metropolitans of Kaluga and Borovsk Kliment performed the funeral service for the first President of Russia B.N. Yeltsin.

On August 3, 2007, he led the delegation of the Russian Orthodox Church at the funeral of Patriarch Theoctista of Romania, and on March 21, 2008 - at the funeral of the First Hierarch of the ROCOR, Metropolitan Laurus.

After the death on May 3, 1990, Patriarch Pimen ruled the Moscow diocese until the enthronement of Alexy II, and also after the death of Patriarch Alexy II on December 5, 2008, according to the Charter of the Russian Orthodox Church, he ruled the Moscow diocese until the enthronement of Patriarch Kirill.

Since July 27, 2009, member of the Inter-Council Presence of the Russian Orthodox Church. On January 29, 2010, he was elected chairman of the commission of the Inter-Council Presence of the Russian Orthodox Church on issues of interaction between the Church, state and society..

On October 10, 2010, for services to the Russian Orthodox Church and in connection with his 75th birthday, he was awarded the highest hierarchical award - the right to present the cross during services within the Moscow Regional Diocese.

Awards

Church

• Order of the Holy Equal-to-the-Apostles Grand Duke Vladimir, 1st and 2nd degree,
• Order of St. Sergius of Radonezh, 1st degree,
• Order of the Holy Apostle and Evangelist Mark (Alexandrian Orthodox Church)
• Order of St. Innocent I and II degrees
• Order of St. Mary Magdalene Equal to the Apostles (Polish Orthodox Church)
• Two orders of Saints Cyril and Methodius Equal to the Apostles, 1st degree (Bulgarian Orthodox Church)
• Order of the Holy Blessed Prince Daniel of Moscow, 1st degree
• Order of St. Equal-to-the-Apostles Nina, 1st degree (Georgian Orthodox Church)
• Order of the Holy Apostles Peter and Paul (Antiochian Orthodox Church)
• Order of Saints Cyril and Methodius Equal-to-the-Apostles I, II and III degrees (Czechoslovak Orthodox Church)
• Order of the Holy Great Martyr Catherine (Sinai Orthodox Church)
• Medal of St. Apostle Paul (Greek Orthodox Church)
• Grand Cross of the Order of the Holy Sepulcher (Jerusalem Orthodox Church)
• Order of St. John of Rila (Bulgarian Orthodox Church)
• Order of St. Seraphim of Sarov, 1st degree,
• Order of the Holy Lamb (Finnish Orthodox Church)

Secular

• Order of Merit for the Fatherland, III degree (September 20, 2010) - for his great contribution to the development of spiritual and moral traditions and active educational activities
• Honorary citizen of Podolsk region (2004)
• Order of Friendship of Peoples (1985)
• Honorary citizen of the Moscow region (2002)
• Medal "In memory of the 850th anniversary of Moscow"
• Certificate of Honor from the Presidium of the Supreme Soviet of the RSFSR (1988)
• Honorary citizen of the city of Kolomna (2002)
• Honorary citizen of the city of Vidnoye (2007)
• Honorary citizen of the city of Dmitrov (2004)
• Insignia “For Services to the Moscow Region” (May 24, 2007)
• Order of Honor (August 11, 2000) - for his great contribution to the strengthening of civil peace and the revival of spiritual and moral traditions
• Honorary citizen of the city of Podolsk (2000)
• Silver medal “For strengthening the penal system” (Ministry of Justice of Russia, 2002)
• Order of Merit for the Fatherland, IV degree (April 10, 2006) - for his great contribution to the development of spiritual and cultural traditions

Requisites

The guest of the program is Juvenaly, Metropolitan of Krutitsky and Kolomna, Patriarchal Vicar of the Moscow Diocese.

Presenter - Armen Hovhannisyan.

Video version of the program:

Oganesyan: Happy Easter, I congratulate you. You are also congratulated by the guest of our program - His Eminence Metropolitan Juvenaly of Krutitsky and Kolomna. By the way, Bishop Yuvenaly is a member of the Synod of the Russian Orthodox Church and the Patriarchal Vicar of the Moscow Diocese. Hello!

Metropolitan Yuvenaly: Hello! Christ is Risen!

Oganesyan: Truly He is Risen! Vladyka, this is not your first time in this studio - it has become a good tradition. There are many questions from listeners. I think that when you answer them, you will be lenient in the fact that these are questions from people who are not necessarily churchgoers. My first question is from someone who probably goes to church. He's quite interesting.

From Kaluga they ask you: “Your Eminence, I am a regular listener of radio programs on the Voice of Russia with your participation. I would like to congratulate you on the holiday of Holy Easter and ask if there is evidence that Jesus came to Earth in the two thousand years that have passed since His Resurrection and Ascension? I ask because there is evidence of appearances to people, for example, the Mother of God, in Portugal at the beginning of the 20th century.”

Metropolitan Yuvenaly: Thank you for your question. I also congratulate you, dear listener, on the holiday of Holy Easter. I want to draw your attention to the words of the Lord, which are reproduced by the holy evangelists. The Lord said: “I am with you always, even to the end of the age.” And we in the Orthodox Church have the greatest happiness of meeting Christ every time during the Divine Liturgy. In the sacrament of the Holy Eucharist, the transubstantiation of bread and wine into the body and blood of Christ takes place.

When the chalice is brought out for the communion of the faithful, in response to the clergyman’s exclamation “come with the fear of God and faith,” the choir on behalf of the people responds, “Blessed is He who comes in the name of the Lord!” God is the Lord and appear to us!” And as for the appearance of the Lord, Christ the Savior warned about false appearances when he said in a conversation with his disciples: “If they tell you whether Christ is there or there, do not believe it.” But he persistently spoke about his second coming, when he would come to earth to judge the living and the dead.

Oganesyan: I would like to say “Amen.” A listener asked a question asking if Christ appeared 2000 years after he was resurrected. It must be said that historical evidence of his coming to earth, of his resurrection in many chronicles, testimonies of contemporaries - for example, Josephus... It is interesting that many pagans, and not Christians, testified to his appearance on earth, his baptism, resurrection . By the way, not a single world religion, including Muslim, denies this. The Bishop answered your question regarding whether he appeared in the flesh after his resurrection.

Metropolitan Yuvenaly: If we talk about the lives of the righteous, the saints, they always have Christ in their hearts, they feel his closeness through faith in him. And faith comes through knowledge of the Holy Scriptures and, in particular, the Holy Gospel.

Oganesyan: Thank you, sir. Is it possible to say so (I think it is possible, but I leave it to your judgment) that Christ appeared to individual people - saints, martyrs, righteous people - after death? We know that he appeared to the first martyrs and strengthened them. The Lord appeared, but not as it was in the time of the Gospel, but strengthening His faithful slaves, children and martyrs. An interesting question from Nizhny Novgorod: “Easter is called Red Easter. During the service we see red vestments, eggs are painted red. What does it symbolize?

Metropolitan Yuvenaly: We call a lot of things “red.” I think everyone knows that our main square in Moscow is called Red. It's a wonderful color, it's something beautiful, wonderful. Therefore, when celebrating Easter, we chant this in church prayers, in church hymns.

As for traditions, they were different in the church. The service, for example, of the Divine Liturgy on Easter was also in white robes. This custom has still been preserved: when the Easter service does not pass quickly, but somewhat slowly, fully, then the clergy have enough time to change their clothes. During the canon, the color of the vestments is changed at each song. They wear white, green, and blue. So this is simply an expression of our celebration.

Oganesyan: From Warsaw, a question: “How was Easter celebrated in ancient times, in the times of the first Christians?”

Metropolitan Yuvenaly: I think it’s the same as now. And in ancient times, the center of celebration was always the divine liturgy. Naturally, the liturgical cult was only developing into what we have today, but our faith in the Risen Lord has always been expressed in the Eucharistic prayer.

Oganesyan: So it was still around the liturgical action?

Metropolitan Yuvenaly: Absolutely correct.

Oganesyan: Question from Moscow: “Vladyka, the Mother of God is revered in our country as the guardian and protector of Russia. This can only be explained by one thing: does this mean that the Mother of God has something connected with Russia?”

Metropolitan Yuvenaly: I would pose the question a little differently - in Russia, among the people, it is connected with the Mother of God, because now we celebrate Easter, and during Great Lent we read the Gospel about the suffering of Christ, performing these services in the evenings, on Sundays. At the last Passion the Gospel of John was read. There is a very touching narrative there that I would like to recall.

Evangelist John the Theologian says that hanging on the cross, Christ, seeing his mother and the disciple whom he loved, said to his mother: “Woman! Behold your son,” and then to the disciple: “Behold your mother.” And in this story we see and believe that Christ the Savior adopted the entire human race, and therefore Christians all over the world approach the Mother of God with a special, touching prayer. In all circumstances of their lives, most often sad and difficult, they turn to the Blessed Virgin Mary for help.

Throughout history, our people have had enormous experience of such prayer, since they have had to endure many troubles and suffering. And he actually received help, believing in this help. This year we celebrate the 200th anniversary of the Battle of Borodino. I want to remind you that Field Marshal Kutuzov, together with his soldiers, knelt before the image of the Mother of God before the battle.

Oganesyan: Smolensk Icon of the Mother of God?

Metropolitan Yuvenaly: This icon has survived to this day. It is located in the Smolensk Cathedral, and His Holiness Patriarch Kirill plans that in September it will again be brought for veneration, for prayer, on the Borodino field.

But it was not only this episode, known to everyone, that made the Blessed Virgin close to the Russian people. Several hundred miraculous icons are venerated in our church. Through them, the Mother of God showed her miraculous help to those who turned to her. Our people are closely connected with the Mother of God, because through their prayer, through their faith, the Blessed Virgin was so close to our people and to our country.

Oganesyan: Russia is called the destiny of the Mother of God. You said it very well. Apparently, many sufferings and trials forced the Russian people to turn to help, the protection of the Mother of God. The Don Icon of the Mother of God and the Vladimir Icon are associated with dramatic events in the life of the country.

Metropolitan Yuvenaly: Absolutely right.

Oganesyan: They are all connected with danger to the people.

Metropolitan Yuvenaly: We are close to the prayer that everyone knows by heart - “There are no imams of other help, no imams of other hope, except for You, Most Pure Virgin”...

Oganesyan: You survived the war. Was it true or a legend that they flew around Moscow on an airplane together with the icon of the Mother of God? Now, we know, there is a tradition - some pious Christians pray, board a plane, fly around the perimeter, protecting the country. Surely you heard about this case during the war years.

Metropolitan Yuvenaly: You called this a legend at the very beginning of your presentation, so I would not like to comment on it.

Oganesyan: I see, that means there is no complete reliability. Question from St. Petersburg: “A movement has appeared in Russia called “Rodnovers,” that is, adherents of their native faith, in other words, people who worship Russian gods (pagan, meaning). What do you say about this trend? By the way, there are such pagans in the Moscow region.

Metropolitan Yuvenaly: Following you, I would call it neo-paganism and comment as follows. Of course, it is human nature to strive for something supernatural, to seek supernatural help. We lived through the 20th century very hard, being in a spiritual vacuum. Many (I am not talking about everyone, because the Church lived) were in it. Then the search began, and perhaps this neo-paganism can be characterized as a search that has not yet led them to God.

Oganesyan: A question, Vladyka, now from me as the presenter about the fate of Christians in the East today, in the conditions of the “Arab Spring”, revolution, in the conditions of the revival of radical Islam. It is no coincidence that I am asking you this question, because you had experience working in the Holy Land in the mission of the Russian Orthodox Church in Jerusalem. You, of course, communicated with Eastern Christians there. This is a special experience and flavor.

The traditions of Eastern Christianity stand out in some way, perhaps they are more vibrant - after all, this is the proximity to holy places. You yourself probably felt how Orthodox Arabs express their joy at Easter, childishly for us, who are accustomed to standing motionless in church, facing the altar. And there is this jumping, this galloping. But we forget about the prophet David, who expressed his joy as he walked before the ark of God. This childishness and simplicity of Eastern Christians attracts attention.

It is very sad that the exodus of Christians from Palestine, Egypt, and other places has begun. It seems that they are now abandoned by everyone, including by their authorities, which previously in a number of countries, such as Jordan, more firmly and harshly protected the rights of religious minorities, which include Christians. In Palestine, for example, there are now fewer and fewer Christians left. If we take the Muslim East in general, then they were 25 percent, and now they are only 5 percent.

200 thousand Christians left Egypt at one time and left this country. In some small countries in North Africa and the Middle East, up to 70 thousand people are leaving their homes without any chance of returning because their homes are looted and destroyed. What do you think the Russian Orthodox Church, and possibly the state, can do in this situation? I understand that our state is separated from the Church, but nevertheless the Church is the conscience of the state. I would like you to think about this topic.

Metropolitan Yuvenaly: I feel that you are reflecting on the pages of your article, which I recently read in RIA Novosti. There you talk about this in more detail. And not only through this article can I get acquainted with this situation, because manifestations of Christianophobia in the East concern, I emphasize, everyone. I really liked what was said in one of the statements of the heads of the Eastern churches who recently gathered in Cyprus. They drew attention to the fact that followers of different religions in the East have always lived peacefully and amicably.

You mentioned that I had experience with this. Yes, indeed, in the 1960s everything was exactly like this, and I saw that during the holiday, followers of different religions visited each other, and nothing disturbed these celebrations. Representatives of the Eastern churches made an appeal to return these times of grace and to promote this to both the authorities and the leaders of world religions.

Of course, the Russian Church knows all these events in detail. I recently read statements from our representative in Damascus in which he says that his parish literally “melted away” due to the events you mentioned. The Russian Church is not silent; it has its own forms of influence on the world - word and prayer. Both are present in our hierarchy. His Holiness the Patriarch, the Holy Synod (I will not list all the documents, it would be boring for our radio listeners, but you can watch everything, get acquainted with it) have repeatedly stated their concern and calls to normalize the state of affairs and return those grace-filled times when followers different religions lived side by side with each other.

Oganesyan: Maybe a few words about how and where you serve during Bright Week?

Metropolitan Yuvenaly: I always perform the main services at the Novodevichy Convent, but during Bright Week I use the time to travel a little around the region and communicate with believers. The main trip will be on Wednesday to Kolomna, because this is my second cathedral city, or rather, even the first, because Krutitsy is a titular name, and Kolomna is a real one. There will be a traditional meeting with the clergy, with believers. We usually give Easter concerts. This time there will be concerts for children, and children will be performers. Every year on this day I meet with teachers and heads of municipalities throughout the Moscow region.

Oganesyan: Why with them?

Metropolitan Yuvenaly: Because teachers are considered as our co-workers. They are also engaged not only in education, but also in upbringing. In any case, I always encourage them to do this. More than 10 years ago, we established very fruitful cooperation with the Ministry of Education and with teachers.

Now, when we are talking about introducing the fundamentals of Orthodox culture and other subjects throughout Russia, we introduced this already 10 years ago. We have a wealth of experience. At Easter they meet with close people, and I always want to meet with teachers (they are close to me as co-workers in the matter of education) and talk with them about where we are going in our work. Of course, I will visit the far corners of the Moscow region.

Oganesyan: Thank you, sir. You said “I’ll travel a little.” I know how often you visit the parishes of your diocese.

Metropolitan Yuvenaly: 40 days Easter. I will travel for 40 days.

Oganesyan: Vladyka, a pressing issue that is being discussed very hotly in our society is what happened in the Cathedral of Christ the Savior. I will quote a listener’s question: “The obscenity that some girls committed in the Cathedral of Christ the Savior, to the surprise of many, sparked a movement in support of these girls.

Moreover, voices were heard that, supposedly, some kind of installation art was demonstrated, and this was a cultural provocation that should be perceived only as such. My opinion is that the girls should not be sent to prison for a term, as some advise, but flogged in public in Moscow at Lobnoye Mesto. What is your opinion about what happened? How would you punish them? Or, on the contrary, were you forgiven?”

Metropolitan Yuvenaly: Unfortunately, at Easter we have to touch on this topic. The fact is that the Church does not perform either police or judicial functions in our country; it acts from a moral position. And the state, which is called upon to protect the rights of citizens, must make a decision through its bodies, which must correct them and not give others a reason to repeat them. Of course, the significant event is that, as you said, after reading the question, many people support them. This shows the moral level of our society.

Oganesyan: And this is even sadder than the event itself. By the way, I also didn’t expect that on television intelligent people who consider themselves cultured came to the defense of these girls. To be honest, it was a shock for many. They didn't even know who they were communicating with. It's like a moment of revelation - sometimes you don't know what kind of person is next to you. For example, someone who considers such obscenity worthy of justification, under any - liberal, democratic, whatever - theses.

I agree with you, sir. There is an opinion in the Church that the business of the Church is not to punish, the business of the Church is to pray. By the way, here's what's interesting. More recently, in the memoirs of Bishop Arseny (Zhadanovsky), who was a participant in the Council and a witness to the revolutionary events in the Kremlin in 1917... On the eve of the revolution, the defeat of the empire and the Church, drunken soldiers broke into the Assumption Church and violated the reliquary of the relics of Patriarch Hermogenes, the man who led the patriotic movement.

You may be an unbeliever, but the personality of Patriarch Hermogenes, his historical mission and role in Russian history inspired the militia. He collected it spiritually. This action was more than vandalistic. It was a challenge to both Russian history and faith. It is interesting that the participants of the Council said approximately the same thing. Maybe more words were said there, but, in essence, they said that it is not our business to punish them, our business is to pray for them.

However, society must realize the full extent of the decline in its attitude towards faith and the Church, since such events simply do not pass away. By the way, I would pay attention to a sad sign. If such events occur in our country, if this process deepens, lest we suffer in the future the hardships that befell Russia after this blasphemy in the Assumption Cathedral. I think this is a warning sign and a worrying symptom in many ways.

Metropolitan Yuvenaly: We can say in the words of Holy Scripture: “They do not know what they are doing.” But we've already been through this. You were talking about something in the future. But, without looking into the future, return your memory to the entire twentieth century - what blasphemy and sacrilege led to. On the one hand, we must pray for our society and fallen people, because Christ came for everyone and wants everyone to be saved and to come to the mind of truth. And we must contribute to this in every possible way. We welcome the repentance of those who sin. And in addition to prayer, we must engage in even more educational and educational work on behalf of the Church.

Oganesyan: By the way, you talked a lot about this a few minutes ago - about working with teachers. You're probably right, uniting the efforts of the Church and our teachers is very important. Unfortunately, the processes that take place in our education, especially new ones, do not always contribute to this. I mean the transition from live communication between teacher and student to a system of tests and formal control. After all, a teacher educates through knowledge, and not through formal “yes” and “no” to some sketchy questions. Thank God we still have good teachers. Are they making contact with you? I felt this movement in you, you want to communicate with them. Do you feel counter-movement from them?

Metropolitan Yuvenaly: I feel it. And many are eager to take on or have already taken on the task of teaching these subjects. I have already started the selection. I said at our meetings: “It’s very good that you take these items when performing these programs. But I would prefer if religious teachers did this, because they will convey this faith with their hearts, not just with their words.” This way the dialogue has been going on for 10 years.

I mentioned that I meet with the principals at Easter, and in the fall I meet with the principals of the schools where I teach. I meet with those who won some competition in religious education. For example, at the end of Lent in Shchelkovo we had a meeting with teachers. Our governor and the minister of education were there. I was invited. We talked, sharing our experiences of parenting. We have already put this process on stream, so to speak.

Oganesyan: Vladyka, you touched on a very important topic: the fundamentals of Orthodox culture should be taught by a believer. But one of the Russian theologians expressed it aphoristically. “You can’t learn to swim while lying on the floor,” said Pavel Florensky. Of course this is true. A non-believer cannot convey all the colors, all the completeness, even the content, and not just the aesthetic. It’s the same as comparing an icon hanging in a museum and an icon hanging in a temple that people pray to.

We need the entire cosmos, the entire performance, the breath of spiritual life that gave birth to this work. We are talking about what was born from this - this work was born from faith. How can you explain it if you do not understand and do not share the spirit that gave birth to this creation? So you are absolutely right, we need to pay attention to this. Although, I think, they will not always support you in everything.

Metropolitan Yuvenaly: And then, since you are calling me to this conversation, I would like to continue it. The fact is that, since now this subject will be taught in all schools, we will not immediately achieve the ideal, just as we started 10 years ago in the Moscow region. But I was very inspired by a meeting with Vladimir Vladimirovich Putin, when at a meeting with religious leaders (I was among the participants) he said that theologians and priests should go to schools. This was the first time this was heard at this level. Of course, our priests need to be trained for teaching. I know this from experience in my seminary. Not every priest can teach. But the fact that there is such an opportunity is very inspiring to us.

Oganesyan: I dare, somewhat boldly, to express the idea that, perhaps, even at the level of seminary education, some young people... You said correctly, you need a vocation, talent. He may be a good priest, his parish may be in order, he may be a man of prayer and a wonderful confessor. But a pedagogical gift is a pedagogical gift.

Even from the experience of the Church of the pre-revolutionary period, we know that not everyone could do this. Personalities came forward - strong missionaries, strong teachers. Maybe it makes sense to take a closer look already at the seminaries, to specially prepare people for this kind of unique mission - teaching in schools?

Metropolitan Yuvenaly: I can say about the Moscow diocese that this is practiced here. Seminarists meet with students and peers at universities. There are universities in Kolomna. They go to schools, meet, look closely, they have clubs. This is exactly what we are doing.

Oganesyan: Great. This is exactly the water in which you need to swim.

Metropolitan Yuvenaly: Yes. And we say that, they say, you live in a completely different time, not in which we lived, when in the seminary and academy we were prepared only for performing divine services, taught how to correctly perform the liturgy and prayer. Now they should be open to the world and participate in social, educational, and missionary activities very widely. This is our task.

Oganesyan: I hope that your experience will spread to other dioceses.

Metropolitan Yuvenaly: I must say that, of course, all of us in our Church are at the beginning of the journey. We cannot yet safely say that everything has already been put on stream, as I said regarding teaching in the Moscow region.

Oganesyan: This is understandable, given the historical path that the Church went through during Soviet times, and how many clergy were destroyed.

Metropolitan Yuvenaly: We are still rising from the ruins.

Oganesyan: Yes. And most importantly, missionary schools were also destroyed.

Metropolitan Yuvenaly: In the full and literal sense of the word.

Oganesyan: We are still rising. Tamara from Tver brings us back to the topic of what happened in the Cathedral of Christ the Savior: “I watched a discussion program about what happened in the Cathedral of Christ the Savior. I was surprised that the priests were somehow confused, but the simple believers were more convincing. I thought that this was just my impression, but it turned out that my opinion is shared by many of those who were deeply offended by the behavior of these unfortunate people.” You see how interesting they are called - “unfortunate”. This is the Orthodox attitude. “Maybe the priests should be somehow prepared for such a program?”

Metropolitan Yuvenaly: I often watch similar programs that our listener talks about. And I have a wild impression from these discussions, because the one who shouts the loudest comes out “more convincing”. But the behavior of the priest is somewhat different. Even his clothes, different from everyone else, oblige him to be responsible for every word.

Oganesyan: And more restrained.

Metropolitan Yuvenaly: Yes. And our clergy are deeply involved in social and educational work - where they are listened to, where there is no need to shout down anyone. But as for speaking on television and radio, where we are now happily received, I agree with the listener: this requires special preparation. I often told our clergy: you were not born experts in this field, so those who feel that they can be heard should go there.

Oganesyan: A question also from a listener from Tver: “When Christ said: “Turn the other cheek,” what did he mean - forgiveness of scoundrels?”

Metropolitan Yuvenaly: In our society of the last century, especially the atheistic one (I came from that century - I always return to that time, because it was deeply embedded, most of my life was lived in it), these words of Christ were always used in relation to believers mockingly. But I understand that there is a different tone here. Therefore, I would calmly like to answer Tamara that we are talking about personal grievances, and a person is called to forgiveness. But Christ also uttered other words: “Greater love has no one than this, that someone lay down his life for his friends.” Based on these words, we have a thousand-year tradition of protecting our neighbors and the Fatherland.

Oganesyan: And the Church, of course?

Metropolitan Yuvenaly: Yes, the Church inspires.

Oganesyan: But sometimes the Church itself needs to be defended, especially for believers.

Metropolitan Yuvenaly: We must stand up in defense of everything holy, because by trampling on this, the soul of the people is trampled on.

Oganesyan: The Bishop answered completely in the spirit of the patristic understanding of resisting evil by force. The famous philosopher Ivan Ilyin cites a statement by Theodosius of Pechersk, one of the founders of monasticism in Rus', who said: “We are talking about your cheek, but no one forces you and even warns you against turning your neighbor’s cheek.”

Metropolitan Yuvenaly: These words need to be popularized as an explanation of such issues.

Oganesyan: I think it is very important that you explained it this way. Many people confuse Tolstoyanism and non-resistance to evil by force with the Christian attitude to resistance to evil. The Lord has now drawn the red line along which this division runs. Let's return to Easter days. From Vologda: “Easter week flies by quickly. What can be done to ensure that Easter joy is preserved in the soul for a long time, as it was with St. Seraphim?”

Metropolitan Yuvenaly: I want this feeling to be kept in the hearts of our Orthodox Christians always. This year, in my Easter message, I especially drew attention to this, so that prayer and participation in divine services would warm. Each service kindles faith in a person. In prayer we communicate with the risen Christ. And if such prayer is warm and constant, then in the souls of the Orthodox, like St. Seraphim, there will always be Easter joy.

Oganesyan: Vladyka said very important words. Do you know what sometimes upsets some priests? During Lent, during Holy Week, people go to churches, and then a lot of attention is paid to the tables. Breaking your fast is good, of course. But the feeling of the holiday somehow moves into this plane - you can drink a little more, eat a little.

The feast and the outside of the holiday are captivating. It turns out that fewer people go to churches on Holy Week. You just said very correctly: we must not forget that, after all, the services of Easter Week and Bright Week are especially blessed. They are illuminated by Easter light and special grace. And I think that Vladyka now drew attention to this at the right time.

Metropolitan Yuvenaly: You asked me at the beginning of our conversation whether I would limit myself to one Easter service at the Novodevichy Convent. I want to testify to you that year after year, when I visit parishes during Bright Week, the churches are overcrowded. So don’t criticize our believers in vain.

Oganesyan: This is not my criticism, but it happens both ways. I think that when Vladika Juvenaly appears... You are forcing me to say. You can say: “You flatter me.” But I was at your services and I can say: your appearance is always accompanied by a large number of believers.

Metropolitan Yuvenaly: And I try to encourage their appearance in churches.

Oganesyan: But still, objectively speaking, firstly, the parishes are different. I'm not generalizing. I think those priests who complained about this...

Metropolitan Yuvenaly: I would not like you to take a critical approach to breaking the fast and to Easter food. Everything in a person must be harmoniously combined - both fasting and breaking the fast. The Apostle Paul said: “Let no one hate his own flesh, but rather nourish (I emphasize this word) and warm it.”

Metropolitan Yuvenaly: This is the second time I have heard this question here. And I would like to repeat myself a second time. This is one of my childhood Easters when I lived in Yaroslavl. There was only one functioning temple in this large city, ancient and small in capacity. A sea of ​​people gathered for Easter. My mother and I, when she led me by the hand to this crowd, stood on a raised platform, and we could only see the temple from a distance. And when the religious procession took place, my mother said: “Well, son, Christ is Risen!” Let’s go break our fast.”

Oganesyan: Vladyka, do you often visit your small homeland, Yaroslavl?

Metropolitan Yuvenaly: Unfortunately, very rarely. I am so involved in the management of the Moscow diocese that I do not consider it possible to spend any day being absent. Even when I need to undergo medical examinations and improve my health, I do not go anywhere outside the diocese, but try to do all this within the borders of the Moscow region.

Oganesyan: Your last greeting to the listeners of the Voice of Russia radio company, the readers of the International Life magazine.

Metropolitan Yuvenaly: I would like to thank you for the excellent questions that were addressed to me. I really hope that I will continue to be invited.

Oganesyan: Of course, you can have no doubt about this.

Metropolitan Yuvenaly: I will gladly attend these meetings and your studio. The wish suggests itself. It comes from a question that was asked to me: how to preserve the joy of Holy Easter? As I already said. I wish all listeners from the bottom of my heart to preserve Easter joy for the rest of your life, until the grave, which will help you overcome any trials that you will encounter while bearing your cross in life.

Oganesyan: God bless you, sir. Thank you.

Metropolitan Yuvenaly: Thank you. Christ is Risen!

Born on September 22, 1935 in the city of Yaroslavl into a family of employees.

In the world - Poyarkov Vladimir Kirillovich.

From 1946, before entering the seminary, he was among those serving at the altar of the Yaroslavl Cathedral under the Yaroslavl archpastors.

In 1953 he entered the Leningrad Theological Seminary, and upon graduation - the Leningrad Theological Academy.

On August 15, 1960, he was appointed referent of the Department of External Church Relations and transferred to the Moscow Theological Academy, from which he graduated in 1961 with a candidate of theology degree for his course essay “External relations of the Russian Orthodox Church in the period from 1917 to 1944.” Continuing his work at the DECR, in the 1961/1962 academic year he taught the Holy Scriptures of the New Testament at the Moscow Theological Seminary.

On January 23, 1963, by resolution of the Holy Synod, he was appointed Head of the Russian Spiritual Mission in Jerusalem and elevated to the rank of archimandrite.

On December 22, 1964, by resolution of the Holy Synod, Archimandrite Yuvenaly was appointed deputy chairman of the Department for External Church Relations of the Moscow Patriarchate.

By the decree of His Holiness Patriarch Alexy I of Moscow and All Rus' and the Holy Synod of November 25, 1965, Archimandrite Juvenaly was determined to be Bishop of Zaraisk, vicar of the Moscow diocese, retaining the post of Deputy Chairman of the DECR.

On December 25, 1965, in the St. John the Theological Church of the Leningrad Theological Academy, Archimandrite Juvenaly was named Bishop of Zaraisk, and the next day, during the Divine Liturgy in the Holy Trinity Cathedral of the Alexander Nevsky Lavra, he was consecrated bishop by Metropolitan Nikodim (Rotov) of Leningrad and Ladoga , Archbishop of Yaroslavl and Rostov Sergius (Larin), Bishop of Volokolamsk Pitirim (Nechaev), Bishop of Ryazan and Kasimov Boris (Skvortsov), Bishop of Tikhvin Filaret (Vakhromeev), Bishop of Tegel Jonathan (Kapolovich). On March 20, 1969 he was appointed Bishop of Tula and Belevsky.

On June 18, 1971, for his diligent work in holding the Local Council of the Russian Orthodox Church, His Holiness Patriarch Pimen was elevated to the rank of archbishop.

On April 27, 1972 he was elevated to the rank of metropolitan and on May 30 of the same year he was appointed chairman of the DECR, a permanent member of the Holy Synod. He served as DECR chairman until 1981.

On April 16, 1976, in connection with the celebration of the 30th anniversary of the DECR, His Holiness Patriarch Pimen awarded him the right to wear two panagias.

On June 11, 1977, he was appointed Metropolitan of Krutitsky and Kolomna, Permanent Member of the Holy Synod.

Since 1980, he was deputy chairman of the Anniversary Commission for preparations for the solemn celebration and holding of the anniversary of the 1000th anniversary of the Baptism of Rus'.

In 1988 he was awarded a diploma of honor from the Presidium of the Supreme Council of the RSFSR.

From April 11, 1989 to March 22, 2011 - Chairman of the Synodal Commission for the Canonization of Saints.

From 1993 to 1998 - member of the government commission to study issues related to the research and reburial of the remains of the Russian Emperor Nicholas II and members of his family.

Since 1993 - co-chairman of the organizing committee for the preparation and holding of the Day of Slavic Literature and Culture, celebrated on May 24 on the feast of Saints Methodius and Cyril, Equal-to-the-Apostles, Slovenian teachers.

From 1995 to 1998 - Chairman of the Commission for the Artistic Decoration of the Cathedral of Christ the Savior in Moscow.

Participated in meetings of Local Councils of the Russian Orthodox Church in 1971,1988,1990 and 2009. He took part in the work of the Bishops' Councils of the Russian Orthodox Church, held in Moscow in 1989,1990,1992, 1994,1997, 2000, 2004, 2008, 2009 and 2011.

Metropolitan Yuvenaly was awarded church orders of Alexandria, Antioch, Jerusalem, Russian, Georgian, Bulgarian, Czech Lands and Slovakia and the Sinai Orthodox Churches.

In 1985 he was awarded the Order of Friendship of Peoples, in 2000 - the Order of Honor.

Since 2002 he has been an honorary citizen of the Moscow region.

October 6, 2006 in the Kremlin, President of the Russian Federation V.V. Putin presented Metropolitan Juvenaly of Krutitsy and Kolomna with the Order of Merit for the Fatherland, IV degree.

On September 22, 2010, Metropolitan Yuvenaly notified His Holiness the Patriarch of his achievement of 75 years of age. At a meeting of the Holy Synod on October 6, it was decided (Journal No. 95): “To ask His Grace Metropolitan Juvenaly of Krutitsy and Kolomna to continue governing the Moscow regional diocese. To express gratitude to His Grace for his many years of work in caring for the Orthodox flock of the Moscow region.”

On October 10, during his primate visit to Orekhovo-Zuyevo, His Holiness Patriarch Kirill of Moscow and All Russia said, addressing Metropolitan Yuvenaly: “Taking into account your great services to our entire Church and in connection with the 75th anniversary of your birth, I consider it fair to honor you with the highest hierarchical award of the right to serve in presenting the cross of the Lord within the Moscow regional diocese.”

In connection with the anniversary of Metropolitan Juvenaly, President of the Russian Federation D.A. Medvedev awarded him the Order of Merit for the Fatherland, III degree.

In Orthodox literature you can find the book of Metropolitan Yuvenaly of Krutitsky and Kolomensky “Life in the Church”. The book is autobiographical and is an extensive interview that touches on such important issues in the life of a Christian as raising children and youth, education, family relationships and communication with other people.

Path to the temple

Metropolitan Yuvenaly (birth name - Poyarkov Vladimir Kirillovich) was born on September 22, 1935. The parents of the future shepherd were employees. Relatives on the paternal side adhered to the Old Believer tradition. Our hero spent his childhood in the city of Yaroslavl.

In his book, the 9th Metropolitan of Krutitsky and Kolomna cites the following facts from childhood. The spiritual education of the child was carried out by the mother, who grew up in an Orthodox family and from an early age had spiritual mentors from among the local priesthood and bishops. From that time on, the entire life path of Metropolitan Yuvenaly was inextricably linked with the church, which he himself calls the most important in his life and in the life of every believer, since it is the church that opens for a person the gates to eternal life and to the truth.

Childhood

According to the Bishop, in the early years of his life he felt like an outcast surrounded by people who were far from church life, who often showed their misunderstanding, manifested in disrespectful attitudes. He found congenial people only among true believers and priests.

In dealing with people who were hostile to the Orthodox faith, it was often necessary to put up a defense based on visible external calm and coldness.

Speaking about those times, the Metropolitan characterizes them as an era of atheism, incredibly difficult for the Orthodox Church, and also as a time of numerous errors, among which was the renovationist movement.

However, Vladyka does not regret that his childhood was not spent in the traditional fun and entertainment of this age, and his upbringing was strict and based on Orthodox traditions. This served as a solid foundation for further spiritual life and preparation for serving the church.

Education

From the age of eleven, the future archpastor served during church services with priests, some of whom were his spiritual mentors. He received his secular education at a comprehensive school. Thanks to the positive examples of righteous life that he found among the clergy, by the age of eighteen the desire to devote himself to the church took root in the mind of the young man. The result of this was his admission to the seminary in 1953, and in 1957 to the Theological Academy in Leningrad.

Later he took monastic vows and the rank of hieromonk.

Metropolitan Nikodim (Rotov), ​​who was the spiritual mentor of the future patriarch, transferred Hieromonk Juvenaly to the Moscow Theological Academy.

The importance of Orthodox upbringing and education

Metropolitan Yuvenaly of Krutitsky and Kolomensky speaks about the desire of the church to instill the foundations of morality in the younger generation through spiritual education and upbringing, which has been carried out in our country since perestroika. Currently, under his leadership, teaching aids have been created, and teachers are being trained in subjects speaking about Orthodoxy.

The Bishop notes the high importance of the family in the matter of education and personality development. In a family, he said, a person should acquire such spiritual qualities as love, self-sacrifice, and self-restraint. In the process of acquiring professional knowledge, young people should not forget about another, no less important side of life - spiritual improvement. It is precisely the lack of spiritual education, according to the patriarch, that explains such terrifying phenomena of modern reality as death groups on social networks.

The most important biographical facts

• In 1960, while studying at the Moscow Theological Academy, he was appointed to the position of assistant in the department dealing with foreign church policy.
• In the same year, he was appointed rector of the church in Berlin and headed the editorial board of the Voice of Orthodoxy magazine.
• In 1964, he led the first pilgrimage of the Orthodox clergy to Jerusalem and other holy places.
• In 1967, he headed the management of parishes of the Russian Orthodox Church in Japan.
• In 1969, on Mount Athos, he dealt with issues of monasticism at the Panteleimon Monastery.
• Since April 10, 1970, he has led the Patriarchal parishes in the USA.
• On June 11, 1977, he was proclaimed the 9th Metropolitan of Krutitsky and Kolomna.
• In 1989, Metropolitan Yuvenaly of Krutitsky and Kolomna headed the Synodal Commission for the Canonization of Saints.
• Since 1993, he has been organizing the Days of Slavic Literature and Culture.
• In 1993-1998, he was a member of the committee for the examination and reburial of the royal family.
• In 1994, he headed the management of the Moscow Novodevichy Convent.
• In 1995-1998, he supervised the interior decoration of the Cathedral of Christ the Savior in Moscow.
• On April 25, 2007, he took part in the funeral service for the first President of Russia B.N. Yeltsin.
• On December 25, 2012, he was appointed chairman of the Church and Public Council for the Canonization of New Martyrs.

Metropolitan Yuvenaly of Krutitsky and Kolomna about his activities

The Bishop named two points on which the church’s charity is carried out. Firstly, it is caring for people in difficult life situations. These are all kinds of points providing basic necessities, as well as food distribution points.

Secondly, the restoration of lost shrines: in the Moscow region there are several hundred churches destroyed during Soviet times and in need of major repairs. This activity is entrusted to a specially created charitable foundation.

Another area of ​​activity of the bishops of the Russian Orthodox Church is perpetuating the memory of the new martyrs. The Bishop says that people of the 21st century need an example of selfless service to God and fidelity to faith. Many similar examples can be found in the lives of saints of the twentieth century. To acquaint the broad masses of believers with examples of holiness is the task of the Council, headed by Metropolitan Juvenal.

Election: December 25 Predecessor: Vicariate established Successor: Chrysostom (Martishkin) Birth name: Vladimir Kirillovich Poyarkov Birth: September 22nd(1935-09-22 ) (84 years old)
Yaroslavl, Russian SFSR, USSR Taking Holy Orders: January 1, 1960 Acceptance of monasticism: October 10, 1959 Episcopal consecration: December 26, 1965 Awards:

Metropolitan Yuvenaly(in the world - Vladimir Kirillovich Poyarkov; September 22, Yaroslavl) - bishop of the Russian Orthodox Church. Metropolitan of Krutitsky and Kolomna since 1977, Patriarchal Vicar of the Moscow Diocese, permanent member of the Holy Synod of the Russian Orthodox Church since 1972.

Currently, he is the oldest (by consecration on April 27, 1972) Metropolitan of the Russian Orthodox Church and the oldest by the date of consecration (December 26, 1965) active bishop of the Russian Orthodox Church.

Childhood and education

Born on September 22, 1935 in Yaroslavl into a family of employees. Relatives on my father's side were Old Believers.

Nikodim (Rotov), ​​who became bishop and chairman in July 1960, transferred Hieromonk Juvenal to Moscow, and therefore he graduated from the Moscow Theological Academy (1961).

Bishopric

On November 25, by the decision of His Holiness Patriarch Alexy I and the Holy Synod, Archimandrite Juvenaly was determined to be Bishop of Zaraisk, vicar of the Moscow diocese, retaining the post of Deputy Chairman of the Department of External Church Relations.

On May 30, 1972, by decision of His Holiness the Patriarch and the Holy Synod, he was appointed Chairman of the Department for External Church Relations, a permanent member of the Holy Synod ex officio.

Currently, he is the oldest (by elevation to the rank) metropolitan and the oldest active hierarch of the Russian Orthodox Church by the date of consecration.

Awards

Church

• Order of the Holy Equal-to-the-Apostles Grand Duke Vladimir, 1st and 2nd degree
• Order of St. Alexy, Metropolitan of Moscow, 1st degree
• Order of St. Sergius of Radonezh, 1st degree
• Order of St. Seraphim of Sarov, 1st degree
• Order of the Holy Blessed Prince Daniel of Moscow, 1st degree
• Order of St. Innocent I and II degrees
• Order of the Holy Apostle and Evangelist Mark (Alexandrian Orthodox Church)
• Order of the Holy Apostles Peter and Paul (Antiochian Orthodox Church)
• Grand Cross of the Order of the Holy Sepulcher (Jerusalem Orthodox Church)
• Order of St. Equal-to-the-Apostles Nina, 1st degree (Georgian Orthodox Church)
• Two orders of Saints Cyril and Methodius Equal to the Apostles, 1st degree (Bulgarian Orthodox Church)
• Order of St. John of Rila (Bulgarian Orthodox Church)
• Order of St. Mary Magdalene Equal to the Apostles (Polish Orthodox Church)
• Order of Saints Cyril and Methodius Equal-to-the-Apostles I, II and III degrees (Czechoslovak Orthodox Church)
• Order of the Holy Lamb (Finnish Orthodox Church)
• Order of the Holy Great Martyr Catherine (Sinai Orthodox Church)
• Medal of St. Apostle Paul (Greek Orthodox Church)
• Patriarchal sign "700th anniversary of St. Sergius of Radonezh" (July 18, 2014)
• Medal of St. Mark of Ephesus, 1st degree (Department for External Church Relations of the Moscow Patriarchate, May 19, 2016)
• The right to wear two panagias ()
• The right to present the cross ()

Secular

• Order of Merit for the Fatherland, II degree (February 15, 2016) - for his great contribution to the development of spiritual and cultural ties, active educational activities
• Order of Merit for the Fatherland, III degree (September 20, 2010) - for his great contribution to the development of spiritual and moral traditions and active educational activities
• Order of Merit for the Fatherland, IV degree (April 10, 2006) - for his great contribution to the development of spiritual and cultural traditions
• Order of Honor (August 11, 2000) - for his great contribution to the strengthening of civil peace and the revival of spiritual and moral traditions
• Order of Friendship of Peoples (1985)
• Silver medal “For strengthening the penal system” (Ministry of Justice of Russia, 2002)
• Order of Merit, III degree (Ukraine, July 27, 2013) - for significant personal contribution to the development of spirituality, many years of fruitful church activity and on the occasion of the celebration in Ukraine of the 1025th anniversary of the baptism of Kievan Rus
• Certificate of Honor from the Presidium of the Supreme Soviet of the RSFSR (1988)
• Insignia “For Services to the Moscow Region” (May 24, 2007)
• Badge “For Services to the Moscow Region”, 1st degree (October 1, 2015)
• Order of the Star of Bethlehem (Imperial Orthodox Palestine Society, 2015)
• Honorary citizen of Zaraysk and Zaraisk municipal district (2013)
• Honorary citizen of the city of Podolsk (2000)
• Honorary citizen of the Moscow region (2002)
• Honorary citizen of the city of Kolomna (2002)
• Honorary citizen of the city of Dmitrov (2004)
• Honorary citizen of Podolsk region (2004)
• Honorary citizen of the city of Vidnoye (2007)
• Honorary citizen of the city of Yegoryevsk (2013)

Books

• M.: ed. Rarity, 1999
• M.: ed. Rarity, 2002
• M.: ed. Sretensky Monastery, 2008
• M.: ed. Sretensky Monastery, 2015

Write a review about the article "Juvenaly (Poyarkov)"

Notes

1. Interview with Metropolitan Juvenaly NG Religion February 20, 2008
3. On the official MP website December 6, 2008.
4. NEWSru December 6, 2008.
9. // Patriarchia.Ru
10. // Patriarchia.Ru
15. Decree of the President of the Russian Federation of April 10, 2006 No. 348
17. . // Official website of the President of Russia. Retrieved August 4, 2016.
21. / website of the Ministry of Finance of the Moscow Region

Links

Excerpt characterizing Juvenaly (Poyarkov)

To each of Napoleon’s phrases, Balashev wanted and had something to object to; He constantly made the movement of a man who wanted to say something, but Napoleon interrupted him. For example, about the madness of the Swedes, Balashev wanted to say that Sweden is an island when Russia is for it; but Napoleon shouted angrily to drown out his voice. Napoleon was in that state of irritation in which you need to talk, talk and talk, only in order to prove to yourself that you are right. It became difficult for Balashev: he, as an ambassador, was afraid of losing his dignity and felt the need to object; but, as a person, he shrank morally before forgetting the causeless anger in which Napoleon, obviously, was. He knew that all the words now spoken by Napoleon did not matter, that he himself, when he came to his senses, would be ashamed of them. Balashev stood with his eyes downcast, looking at Napoleon’s moving thick legs, and tried to avoid his gaze.
- What do these allies of yours mean to me? - said Napoleon. – My allies are the Poles: there are eighty thousand of them, they fight like lions. And there will be two hundred thousand of them.
And, probably even more indignant that, having said this, he told an obvious lie and that Balashev stood silently in front of him in the same pose submissive to his fate, he turned sharply back, walked up to Balashev’s very face and, making energetic and quick gestures with his white hands, he almost shouted:
“Know that if you shake Prussia against me, know that I will erase it from the map of Europe,” he said with a pale face distorted with anger, striking the other with an energetic gesture of one small hand. - Yes, I will throw you beyond the Dvina, beyond the Dnieper and will restore against you that barrier that Europe was criminal and blind in allowing to be destroyed. Yes, that’s what will happen to you, that’s what you won by moving away from me,” he said and silently walked around the room several times, trembling his thick shoulders. He put a snuff box in his vest pocket, took it out again, put it to his nose several times and stopped in front of Balashev. He paused, looked mockingly straight into Balashev’s eyes and said in a quiet voice: “Et cependant quel beau regne aurait pu avoir votre maitre!”
Balashev, feeling the need to object, said that from the Russian side things were not presented in such a gloomy way. Napoleon was silent, continuing to look at him mockingly and, obviously, not listening to him. Balashev said that in Russia they expect all the best from the war. Napoleon condescendingly nodded his head, as if saying: “I know, it’s your duty to say so, but you yourself don’t believe in it, you’re convinced by me.”
At the end of Balashev’s speech, Napoleon took out his snuffbox again, sniffed from it and, as a signal, tapped his foot twice on the floor. The door opened; a respectfully bending chamberlain handed the emperor his hat and gloves, another handed him a handkerchief. Napoleon, not looking at them, turned to Balashev.
“Assure Emperor Alexander on my behalf,” said the father, taking his hat, “that I am as devoted to him as before: I admire him completely and highly value his high qualities.” Je ne vous retiens plus, general, vous recevrez ma lettre a l "Empereur. [I don’t hold you back any longer, general, you will receive my letter to the sovereign.] - And Napoleon went quickly to the door. From the reception room everyone rushed forward and down the stairs.

After everything that Napoleon said to him, after these outbursts of anger and after the last dryly spoken words:
“Je ne vous retiens plus, general, vous recevrez ma lettre,” Balashev was sure that Napoleon not only would not want to see him, but would try not to see him - the offended ambassador and, most importantly, a witness to his obscene fervor. But, to his surprise, Balashev, through Duroc, received an invitation to the emperor’s table that day.
Bessieres, Caulaincourt and Berthier were at dinner. Napoleon met Balashev with a cheerful and affectionate look. Not only did he not show any expression of shyness or self-reproach for the morning outburst, but, on the contrary, he tried to encourage Balashev. It was clear that for a long time now the possibility of mistakes did not exist for Napoleon in his belief and that in his concept everything that he did was good, not because it coincided with the idea of ​​​​what is good and bad, but because he did This.
The Emperor was very cheerful after his horseback ride through Vilna, in which crowds of people enthusiastically greeted and saw him off. In all the windows of the streets along which he passed, his carpets, banners, and monograms were displayed, and the Polish ladies, welcoming him, waved their scarves at him.
At dinner, having seated Balashev next to him, he treated him not only kindly, but treated him as if he considered Balashev among his courtiers, among those people who sympathized with his plans and should have rejoiced at his successes. Among other things, he started talking about Moscow and began asking Balashev about the Russian capital, not only as an inquisitive traveler asks about a new place that he intends to visit, but as if with the conviction that Balashev, as a Russian, should be flattered by this curiosity.
– How many residents are there in Moscow, how many houses? Is it true that Moscow is called Moscou la sainte? [saint?] How many churches are there in Moscow? - he asked.
And in response to the fact that there are more than two hundred churches, he said:
– Why such an abyss of churches?
“Russians are very pious,” answered Balashev.
“However, a large number of monasteries and churches is always a sign of the backwardness of the people,” said Napoleon, looking back at Caulaincourt to evaluate this judgment.
Balashev respectfully allowed himself to disagree with the opinion of the French emperor.
“Every country has its own customs,” he said.
“But nowhere in Europe is there anything like this,” said Napoleon.
“I apologize to your Majesty,” said Balashev, “besides Russia, there is also Spain, where there are also many churches and monasteries.”
This answer from Balashev, which hinted at the recent defeat of the French in Spain, was highly appreciated later, according to Balashev’s stories, at the court of Emperor Alexander and was appreciated very little now, at Napoleon’s dinner, and passed unnoticed.
It was clear from the indifferent and perplexed faces of the gentlemen marshals that they were perplexed as to what the joke was, which Balashev’s intonation hinted at. “If there was one, then we did not understand her or she is not at all witty,” said the expressions on the faces of the marshals. This answer was so little appreciated that Napoleon did not even notice it and naively asked Balashev about which cities there is a direct road to Moscow from here. Balashev, who was on the alert all the time during dinner, replied that comme tout chemin mene a Rome, tout chemin mene a Moscow, [just as every road, according to the proverb, leads to Rome, so all roads lead to Moscow,] that there are many roads, and that among these different paths there is the road to Poltava, which Charles XII chose, said Balashev, involuntarily flushing with pleasure at the success of this answer. Before Balashev had time to finish the last words: “Poltawa,” Caulaincourt began talking about the inconveniences of the road from St. Petersburg to Moscow and about his St. Petersburg memories.
After lunch we went to drink coffee in Napoleon’s office, which four days ago had been the office of Emperor Alexander. Napoleon sat down, touching the coffee in a Sevres cup, and pointed to Balashev’s chair.
There is a certain after-dinner mood in a person that, stronger than any reasonable reason, makes a person be pleased with himself and consider everyone his friends. Napoleon was in this position. It seemed to him that he was surrounded by people who adored him. He was convinced that Balashev, after his dinner, was his friend and admirer. Napoleon turned to him with a pleasant and slightly mocking smile.
– This is the same room, as I was told, in which Emperor Alexander lived. Strange, isn't it, General? - he said, obviously without doubting that this address could not but be pleasant to his interlocutor, since it proved the superiority of him, Napoleon, over Alexander.
Balashev could not answer this and silently bowed his head.
“Yes, in this room, four days ago, Wintzingerode and Stein conferred,” Napoleon continued with the same mocking, confident smile. “What I cannot understand,” he said, “is that Emperor Alexander brought all my personal enemies closer to himself.” I do not understand this. Didn't he think that I could do the same? - he asked Balashev with a question, and, obviously, this memory pushed him again into that trace of morning anger that was still fresh in him.
“And let him know that I will do it,” said Napoleon, standing up and pushing his cup away with his hand. - I will expel all his relatives from Germany, Wirtemberg, Baden, Weimar... yes, I will expel them. Let him prepare refuge for them in Russia!
Balashev bowed his head, showing with his appearance that he would like to take his leave and is listening only because he cannot help but listen to what is being said to him. Napoleon did not notice this expression; he addressed Balashev not as an ambassador of his enemy, but as a man who was now completely devoted to him and should rejoice at the humiliation of his former master.
– And why did Emperor Alexander take command of the troops? What is this for? War is my craft, and his business is to reign, not to command troops. Why did he take on such responsibility?
Napoleon again took the snuffbox, silently walked around the room several times and suddenly suddenly approached Balashev and with a slight smile, so confidently, quickly, simply, as if he were doing something not only important, but also pleasant for Balashev, he raised his hand to the face of the forty-year-old Russian general and, taking him by the ear, tugged him slightly, smiling with only his lips.
– Avoir l"oreille tiree par l"Empereur [Being torn out by the ear by the emperor] was considered the greatest honor and favor at the French court.
“Eh bien, vous ne dites rien, admirateur et courtisan de l"Empereur Alexandre? [Well, why aren’t you saying anything, admirer and courtier of Emperor Alexander?] - he said, as if it was funny to be someone else’s in his presence courtisan and admirateur [court and admirer], except for him, Napoleon.
– Are the horses ready for the general? – he added, slightly bowing his head in response to Balashev’s bow.
- Give him mine, he has a long way to go...
The letter brought by Balashev was Napoleon's last letter to Alexander. All the details of the conversation were conveyed to the Russian emperor, and the war began.

After his meeting in Moscow with Pierre, Prince Andrey left for St. Petersburg on business, as he told his relatives, but, in essence, in order to meet there Prince Anatoly Kuragin, whom he considered necessary to meet. Kuragin, whom he inquired about when he arrived in St. Petersburg, was no longer there. Pierre let his brother-in-law know that Prince Andrei was coming to pick him up. Anatol Kuragin immediately received an appointment from the Minister of War and left for the Moldavian Army. At the same time, in St. Petersburg, Prince Andrei met Kutuzov, his former general, always disposed towards him, and Kutuzov invited him to go with him to the Moldavian Army, where the old general was appointed commander-in-chief. Prince Andrei, having received the appointment to be at the headquarters of the main apartment, left for Turkey.
Prince Andrei considered it inconvenient to write to Kuragin and summon him. Without giving a new reason for the duel, Prince Andrei considered the challenge on his part to be compromising Countess Rostov, and therefore he sought a personal meeting with Kuragin, in which he intended to find a new reason for the duel. But in the Turkish army he also failed to meet Kuragin, who soon after the arrival of Prince Andrei in the Turkish army returned to Russia. In a new country and in new living conditions, life became easier for Prince Andrei. After the betrayal of his bride, which struck him the more diligently the more diligently he hid the effect it had on him from everyone, the living conditions in which he was happy were difficult for him, and even more difficult were the freedom and independence that he had so valued before. Not only did he not think those previous thoughts that first came to him while looking at the sky on the Field of Austerlitz, which he loved to develop with Pierre and which filled his solitude in Bogucharovo, and then in Switzerland and Rome; but he was even afraid to remember these thoughts, which revealed endless and bright horizons. He was now interested only in the most immediate, practical interests, unrelated to his previous ones, which he grabbed with the greater greed, the more closed from him the previous ones were. It was as if that endless receding vault of the sky that had previously stood above him suddenly turned into a low, definite, oppressive vault, in which everything was clear, but there was nothing eternal and mysterious.
Of the activities presented to him, military service was the simplest and most familiar to him. Holding the position of general on duty at Kutuzov's headquarters, he persistently and diligently went about his business, surprising Kutuzov with his willingness to work and accuracy. Not finding Kuragin in Turkey, Prince Andrei did not consider it necessary to jump after him again to Russia; but for all that, he knew that, no matter how much time passed, he could not, having met Kuragin, despite all the contempt that he had for him, despite all the proofs that he made to himself that he should not humiliate himself to the point of confrontation with him, he knew that, having met him, he could not help but call him, just as a hungry man could not help but rush to food. And this consciousness that the insult had not yet been taken out, that the anger had not been poured out, but lay in the heart, poisoned the artificial calm that Prince Andrei had arranged for himself in Turkey in the form of preoccupied, busy and somewhat ambitious and vain activities.
In 12, when news of the war with Napoleon reached Bukarest (where Kutuzov lived for two months, spending days and nights with his Wallachian), Prince Andrei asked Kutuzov to transfer to the Western Army. Kutuzov, who was already tired of Bolkonsky with his activities, which served as a reproach for his idleness, Kutuzov very willingly let him go and gave him an assignment to Barclay de Tolly.
Before going to the army, which was in the Drissa camp in May, Prince Andrei stopped at Bald Mountains, which were on his very road, located three miles from the Smolensk highway. The last three years and the life of Prince Andrei there were so many upheavals, he changed his mind, experienced so much, re-saw (he traveled both west and east), that he was strangely and unexpectedly struck when entering Bald Mountains - everything was exactly the same, down to the smallest detail - exactly the same course of life. As if he were entering an enchanted, sleeping castle, he drove into the alley and into the stone gates of the Lysogorsk house. The same sedateness, the same cleanliness, the same silence were in this house, the same furniture, the same walls, the same sounds, the same smell and the same timid faces, only somewhat older. Princess Marya was still the same timid, ugly, aging girl, in fear and eternal moral suffering, living the best years of her life without benefit or joy. Bourienne was the same flirtatious girl, joyfully enjoying every minute of her life and filled with the most joyful hopes for herself, pleased with herself. She only became more confident, as it seemed to Prince Andrei. The teacher Desalles brought from Switzerland was dressed in a frock coat of Russian cut, distorting the language, spoke Russian with the servants, but he was still the same limitedly intelligent, educated, virtuous and pedantic teacher. The old prince changed physically only in that the lack of one tooth became noticeable on the side of his mouth; morally he was still the same as before, only with even greater embitterment and distrust of the reality of what was happening in the world. Only Nikolushka grew up, changed, became flushed, acquired curly dark hair and, without knowing it, laughing and having fun, raised the upper lip of his pretty mouth in the same way as the deceased little princess raised it. He alone did not obey the law of immutability in this enchanted, sleeping castle. But although in appearance everything remained the same, the internal relations of all these persons had changed since Prince Andrei had not seen them. The members of the family were divided into two camps, alien and hostile to each other, which now converged only in his presence, changing their usual way of life for him. To one belonged the old prince, m lle Bourienne and the architect, to the other - Princess Marya, Desalles, Nikolushka and all the nannies and mothers.
During his stay in Bald Mountains, everyone at home dined together, but everyone felt awkward, and Prince Andrei felt that he was a guest for whom they were making an exception, that he was embarrassing everyone with his presence. During lunch on the first day, Prince Andrei, involuntarily feeling this, was silent, and the old prince, noticing the unnaturalness of his state, also fell gloomily silent and now after lunch went to his room. When Prince Andrei came to him in the evening and, trying to stir him up, began to tell him about the campaign of the young Count Kamensky, the old prince unexpectedly began a conversation with him about Princess Marya, condemning her for her superstition, for her dislike for m lle Bourienne, who, according to According to him, there was one truly devoted to him.
The old prince said that if he was sick, it was only because of Princess Marya; that she deliberately torments and irritates him; that she spoils little Prince Nikolai with self-indulgence and stupid speeches. The old prince knew very well that he was torturing his daughter, that her life was very hard, but he also knew that he could not help but torment her and that she deserved it. “Why doesn’t Prince Andrei, who sees this, tell me anything about his sister? - thought the old prince. - What does he think, that I’m a villain or an old fool, I moved away from my daughter for no reason and brought the French woman closer to me? He doesn’t understand, and therefore we need to explain to him, we need him to listen,” thought the old prince. And he began to explain the reasons why he could not stand his daughter’s stupid character.
“If you ask me,” said Prince Andrey, without looking at his father (he condemned his father for the first time in his life), “I didn’t want to talk; but if you ask me, then I will tell you frankly my opinion about all this. If there are misunderstandings and discord between you and Masha, then I can’t blame her at all - I know how much she loves and respects you. If you ask me,” continued Prince Andrei, getting irritated, because he was always ready for irritation lately, “then I can say one thing: if there are misunderstandings, then the reason for them is an insignificant woman, who should not have been her sister’s friend.” .