Archpriest of Enthusiasm. Vostorgov Ivan Ivanovich He tried to publish sermons as quickly as possible in order to expand the audience

Ivanovich Vostorgov (01/20/1864, the station of the Caucasian Kuban region - 09/05/1918, Moscow), schmch. (commemorated on August 23, in the Cathedral of Moscow Saints and in the Cathedral of New Martyrs and Confessors of Russia), mitred archpriest, missionary, church and political figure. The son of a priest. In March 1868, the Vostorgov family moved to the village of Novoaleksandrovskaya (now the city of Novoaleksandrovsk, Stavropol Territory). After graduating in 1887 with the title of a student of the Stavropol DS, he was appointed overseer of the Stavropol DS, then appointed there as a teacher of Russian. and clergy. languages.

Aug 1 1889 ordained Bishop of Stavropol Vladimir (Petrov) as a deacon, on August 6 - as a priest to the temple in the name of arch. Mikhail pos. Kirpilsky. The remote parish was mostly inhabited by Old Believers; for almost 100 years there was no Orthodox priest, clergy, or church building here. During the year of service, I. built the temple and provided it with utensils, with his own money he opened a parochial school. Returned more than 100 people to church communion. Old Believers, founded the parish sobriety society. On May 12, 1890, he was appointed observer of church schools in the 12th district. Kuban region 15 Sept. In the same year, he was transferred to the position of teacher of the law at the Stavropol Men's Gymnasium, where he was also a class teacher, secretary of the pedagogical council, and a teacher of the Russian language. Simultaneously with 21 Aug. 1891 was the rector of the gymnasium church. In 1893 he was elected a member of the council of the diocesan wives. school, and soon became a member of the board of the DC.

29 Sept. In 1894 he was transferred as a teacher of the law to the gymnasium of the city of Elizavetpol (now Ganja, Azerbaijan), was a class teacher, a teacher of Russian. language and calligraphy; from 7 sept. 1895 Member of the Elizavetpol Branch of the Georgian Diocesan School Council. On July 17, 1897, he was transferred to Tiflis as a teacher of the law and rector of the St. 1st female led the gymnasium. kng. Olga Feodorovna, from 20 Aug. 1898 teacher of the Law of God in the 1st Tiflis husband. classical gymnasium. In Tiflis, he became involved in active missionary work under the direction of. Archbishop of Kartalya and Kakheti, Exarch of Georgia ssmch. Vladimir (Bogoyavlensky; later Metropolitan) and the archbishop who replaced him. Flavian (Gorodetsky; later Metropolitan). In 1900, head. 8 newly opened parish missionary schools (“what in Cooks”). Among the 500 students were the children of sectarians, about whom I. wrote: “Let them see love for them and concern for them. It can’t be that later they didn’t respond to love with love. ” In teaching Georgian children, he used the “silent method” of immersion in a Russian-speaking environment. In May 1900, with the active participation of I. in Tiflis, a department of the Association of Advocates of Russian Historical Education in memory of the emperor was opened. Alexander III. From 7 Nov. the same year, he temporarily headed the parish and was in charge of the school at the 1st missionary Intercession Church. Tiflis. By the definition of the Holy Synod of December 8-22. 1900 I. was relieved of his posts as a teacher of the law and head. schools and was appointed diocesan supervisor of parochial schools and literacy schools with the elevation to the rank of archpriest (January 6, 1901). In addition, I. was in charge of the educational part of the 4-class wives. schools at the Mtskheta Samtavr wives. mon-re, was the editor of the Spiritual Herald of the Georgian Exarchate, was a member of the Council of the Society for the Restoration of Orthodox Christianity in the Caucasus. Decree of the Synod of 3-21 Aug. In 1901 he was appointed district supervisor of the church schools of the Exarchate. From 10 Apr. 1902 Member of the Georgian-Imereti Synodal Office, November 11 the same year he was elected a member of the Tiflis City Duma from the spiritual department. In 1903 he was elected secretary of the Tiflis Department of the Imperial Orthodox Palestine Society (IOPS).

In Aug. In 1901, I. was sent to Urmia (North-West Iran) to review the affairs of the Urmian spiritual mission and to revise the schools attached to it. As a result of I.'s activity, the Syro-Chaldean bishops Elijah, John and Marian expressed their desire to join the Russian Orthodox Church. Dec. In 1904 I. was sent to the Stavropol and Vladikavkaz eparchies to check the work of non-Russian parochial schools. In Aug. In 1905 he was sent to the Irkutsk, Trans-Baikal and Amur dioceses to get acquainted with the needs of church schools and religious and educational institutions. In the future, business trips on behalf of the highest church authorities with inspection and organizational purposes become regular for I.. He became known as an "all-Russian missionary", who did a lot to organize church life and spiritual enlightenment of immigrants to the outlying regions of the country.

Jan 25 1906 on the initiative of the Moscow Metropolitan. Vladimir (Bogoyavlensky) by the decree of the Synod I. was transferred to the Moscow diocese and appointed to the position of a preacher-missionary. 5 Apr. of the same year included in the editorial committee of the "Moscow EV", from June 29 and. about. editor. On June 1 he was appointed a member of the Pre-Council Presence. From 16 Aug. supernumerary member of the School Council under the Synod with the resignation of official duties in the institutions of the Moscow diocese. Aug 25 of the same year by the Moscow Metropolitan. Vladimir was appointed a member of the All-Russian Orthodox Missionary Society. He was also a member of the Council of Peter the Metropolitan Brotherhood. In Aug. In 1907 he participated in a missionary congress in Nizhny Novgorod, after which he was sent to check missionary activity in the cities of the central, Volga and southern regions. dioceses. He visited Tver, Ryazan, Tambov, Voronezh, Yaroslavl, Vologda, Vyatka, Kaluga, Kazan, Stavropol, Kharkov, Tula, Orel and other cities. In private, he received instructions to collect data on the mood of the clergy in the dioceses in connection with the upcoming elections to the State. thought. During the trip, I. regularly wrote letters-reports addressed to the Chief Prosecutor P. P. Izvolsky.

Oct 29 In 1907, Mr.. I. was appointed district supervisor of church schools in the Volga dioceses and a synodal preacher-missionary, he retained the position of a member of the School Council. I. was relieved of his post as a Moscow preacher-missionary and ranked among the c. Holy Fathers of the Seven Ecumenical Councils at the Synod. Nov. sent on the affairs of church schools to the Podolsk, Stavropol and Turkestan dioceses. In the beginning. In 1908, on the royal command, he made a trip to Siberia. diocese, in order to “outline the main points in which the immediate assistance of the Church to the religious needs of the population is required.” During this trip, I. participated in the acquisition and examination of the relics of St.. Sophronius (Kristalevsky), bishop. Irkutsk.

In July 1908, he spoke at the IV All-Russian Missionary Congress in Kyiv with reports on the danger of sectarianism and the need to combat the propaganda of socialism, he considered this activity one of the main tasks of the clergy. The report said that religious issues should not be considered by the State. thought, they can only be decided by a church council or synod, followed by approval by the emperor. In March 1909 he visited 8 resettlement Siberians. and far east. dioceses with verification of theological seminaries and diocesan theological schools; his other task was to determine whether it was possible to open new parishes and schools. The Synod also instructed I. to study the state of affairs in the Beijing Spiritual Mission and settle disagreements between the Beijing Mission and the Vladivostok diocese regarding the management of the parishes of the North. Manchuria. In addition, I. had to familiarize himself with the state of Russian. spiritual missions in Korea and Japan. 9 Sept. 1909 I. was appointed by the Synod as rector of the Prince-Vladimir church. at the Moscow Diocesan House, a member of the Moscow Spiritual and Censorship Committee.

I. offered to organize pastoral and missionary courses for the training of priests and teachers of resettlement parishes, published methodological manuals for teaching students. The first pastoral courses were organized in Moscow, classes were held from Oct. 1909 to Feb. 1910 The courses were taught according to an original method, which assumed the participation of students in pastoral practice. The program included attending lectures, participating in divine services, delivering sermons, talking with sectarians, and pilgrimages. Dozens of students who completed the courses received holy orders and were sent to remote dioceses of the Russian Church. I. saw in pastoral courses a path to the revival of church life: “We must gather the children of the Church, strengthen them, unite the flock, arm them with spiritual weapons, and then we will be pastors, and not clerks, not formal lecturers-preachers from the church pulpit, but we will stand in the center of a living cause, surrounded by living people who are close to us, believing and zealous - and then all sectarianism will be put to shame.

In 1910, Mr.. I. made inspection trips to Wed. Asia to study the spiritual needs of immigrants, to Siberia - in connection with the possibility of establishing new, including missionary, mon-ray. He took part in a missionary congress in Irkutsk, organized in Harbin the brotherhood of the Resurrection of Christ at St. Nicholas Cathedral, which was supposed to take care of the safety of the graves of Russian soldiers who fell in the Russo-Japanese. war. After his return, he participated in the organization of new spiritual education courses. Oct 5 appointed by the Moscow Metropolitan Vladimir head. Moscow Higher Theological Courses for Women on the basis of a private circle under the arms. kng. S. A. Golitsyna. Nov. the same year appointed head. Moscow Diocesan Missionary Courses. He was known as the organizer of a large number of such courses, which were opened even in individual parishes.

In Jan. In 1911, he was sent to Italy to buy a plot in Bari for the construction of an orthodox church. temple and hospice for pilgrims who came from Russia to venerate the relics of St. and miracle worker Nicholas. In Apr. the same year he made another inspection trip to the Volga, Urals, Siberia. and far east. diocese. Returning 25 Aug. the same year he was dismissed from the church at the Moscow Diocesan House and again assigned to the Synodal Church of the Holy Fathers of the Seven Ecumenical Councils. In the summer of 1912, Mr.. I. was on a business trip in the dioceses of the Urals, Siberia, Wed. Asia and Far. East. He had to draw up a conclusion on the possibility of delimiting the dioceses, opening new resettlement parishes and spiritual schools. I. conducted classes at pastoral missionary courses in Khabarovsk, Tobolsk and Tashkent. In Nov.-Dec. In the same year, he organized regular diocesan courses for clergy in Moscow, after which he was again sent by the Synod to the Far East. and Siberian dioceses for "a review of missionary work in Siberia and drawing up a plan for opening new resettlement parishes and church and school construction." During a business trip, he organized pastoral courses in the dioceses of Siberia. In 1913, he audited parochial and missionary schools in the Volga region and the Urals, then was sent to collect information about the situation of missionary work in Mongolia, after which he audited church schools in the Orenburg province, Ural region. and Turkestan region.

I. was a moderate conservative, supported the policy of the head of the Russian government P. A. Stolypin, especially actively - on the resettlement issue. He repeatedly criticized liberal and socialist ideas. He was a staunch monarchist. With the blessing of Mr. Vladimir became one of the organizers of the monarchist movement in Moscow. He was a participant in the All-Russian Congresses of Monarchist Organizations (“Congresses of Russian People”) in Moscow in April. 1906 and in Kyiv in Sept. the same year. At the Kiev Congress, he was elected one of the 3 members of the coordinating body of the monarchist organizations - the Main Board of the United Russian people.

After the death in September 1907 of V. A. Gringmuth, he headed the Russian Monarchist Party (RMP), which he created, as well as the Russian Monarchist Assembly. Soon the RMP became part of the Union of the Russian People (SRN), whose chairman A. I. Dubrovin was hostile towards I., suspecting him of wanting to take the post of head of the RNC. In connection with the conflict within the monarchist movement, I. was removed from leadership positions in the Moscow department of the RNC, became the victim of a several-year-long slanderous campaign in the press, organized by the right-wing publicist N. N. Durnovo and others. In 1908, he was elected honorary chairman of the Moscow SRN, which broke away from the Main Council of the RNC (hereinafter the Russian Monarchist Union (RMS)). In March 1909 he was expelled from the RNC by Dubrovin's supporters. In the future, I. did not abandon attempts to unite all monarchist organizations. He acted as the initiator and organizer of the unifying Moscow Congress of Russian people in Sept.-Oct. 1909, so-called. Vostorgovsky congress, in which I.'s opponents did not take part. During his missionary trips, I. opened a large number of departments of monarchist organizations. He maintained close ties with the Russian People's Union organized by V. M. Purishkevich. Michael the Archangel (RNSMA). He continued to hold the post of chairman of the RMS (left him in 1913, after the Synod issued a decree banning the clergy from being in the governing bodies of political parties).

May 31, 1913 Moscow Metropolitan Macarius (Nevsky), on the proposal of the Chief Prosecutor of the Holy Synod I., was appointed rector of the Moscow Intercession of the Most Holy Theotokos on the Moat of the Cathedral (St. Basil's Cathedral). Through several days he was appointed dean. Dec. the same year he was elected deputy chairman and governor of the Moscow Council of Deans. In view of the new appointment, I. no longer served in the home church of the Synod, but was left in the position of a synodal missionary-preacher, district supervisor of church schools in the Volga and Ural dioceses, and a member of the School Council under the Synod. In Jan. In 1914, I. was elected by the Council of Deans of Moscow to the Moscow City Duma from the clergy with the right to vote, and later also became chairman of the pastoral and missionary circle of the clergy of Moscow. In May of the same year, he was sent to audit church schools and church and school authorities in the Stavropol province. and Kuban region.

During the First World War, he actively participated in the charitable ministry of the Church, connected with military needs. Aug 8 1914 was elected chairman of the military-charitable commission of the Moscow clergy. After some time, he also became a member of the Commission for the Satisfaction of Spiritual-Religions. the needs of the sick and wounded soldiers in the Moscow infirmaries and the soldiers who were in the barracks of Moscow. In Jan. In 1915, I. was sent to the active army to present an icon from the Moscow clergy to the Supreme Commander-in-Chief. book. Nikolai Nikolaevich, as well as for the distribution of warm clothes and religions to the soldiers. liters. From Aug. In 1915, he was in charge of the Moscow Clergy Commission on Military Needs and the Moscow Diocesan Committee for the Care of the Needs of Refugees. In the same year, he was elected to the position of the ruler of the affairs of the All-Russian Missionary Society, approved in the rank of chairman of the Moscow Metropolitan Council of Deans. In the summer-autumn of 1915, he visited a number of mon-rays near Moscow to study the possibility of accommodating wounded and sick soldiers and refugees there.

In the same year, I. was elected a member of the State. Council, but the Synod did not approve the election. After the death of his wife in Jan. 1915 I. increasingly expressed a desire to take monastic vows. 22 Apr. 1916 Metropolitan Macarius, who highly appreciated the activities of I., proposed to the Synod to elevate him to the rank of bishop, vicar of the Moscow diocese, with the aim of uniting the entire missionary work in the metropolis, but the decision was not made largely due to the newly unfolding slanderous campaign against I. V. May 1916 went on the last long trip to Siberia, Central Asia. and far east. dioceses, as well as to Mongolia "to clarify the spiritual needs of Russian settlers, to review missionary work and open new monasteries." During the trip participated in the official. celebrations in connection with the glorification of St. John (Maximovich), Met. Tobolsky.

Not only I.'s associates, but also ill-wishers recognized his intelligence, talent as a writer and orator, and organizational skills. Right. John of Kronstadt, according to the memoirs of one of his spiritual daughters, "praised the priest Vostorgov, saying that he was a marvelous person, possessing extraordinary eloquence, that he was Chrysostom, that he could bring great benefits to Russia." I. was familiar with the rights. John and several met him once. I. possessed an outstanding gift as a preacher, distinguished by crystal clearness of thought, the beauty of an expressive style, an amazing integrity of spiritual and moral appearance, imbued with the spirit of the church, sensitivity and responsiveness. I. defended the inviolability of the autocracy, criticized the socialist doctrine, atheism, and sectarianism. His sermons had a strong and beneficial effect on his contemporaries. Repeatedly acted with denunciation of drunkenness.

I. was a prominent publicist, publisher and editor of a number of church and patriotic newspapers: Tserkovnost (publisher-editor in 1914), Moscow Church News (news) (editor in 1906 and 1916), Patriot (Monarchist weekly newspaper RMS and the Russian Monarchist Assembly in Moscow; published in 1911-1912), "Russian Land"; magazines "Funny" and "Fidelity". In the summer of 1917 he published a weekly newspaper. "Orthodox Annunciator". Published in many magazines. Collections of I.'s teachings were repeatedly published. I.'s works devoted to the opposition of Christianity and socialist teachings were widely known: "Christianity and Socialism" (1906), "Christian Socialism" (1907), "Anti-Socialist Catechism" (1910), "History of Socialism" ( 1912). The issues of spiritual enlightenment were devoted to the separately published "Missionary Teachings" (1912) and "Church School" (1911). Since 1913, the publication of the Complete Works of I. began with the 5th volume, which should have included numerous sermons, speeches and articles. In 1913-1916. 5 volumes of this collection have been published; prepared for 1917, the 6th and 7th volumes were not published.

I. was awarded with a club (1904), miter (1906), orders of St.. Anna 2nd (1905) and 1st (1912) degree, St. Vladimir of the 3rd (1909) and 2nd (1916) degrees, a distinction "for work on resettlement and land management beyond the Urals" (1915). In honor of I. was named several. settlements in different regions of Russia. So, in 1913, the Nikolaev vol. Temirsky Ural region at the request of the settlers, it was renamed Vostorgovskaya, and the resettlement settlement - Vostorgovskiy.

With concern, I. received reports of the February Revolution of 1917. On March 7, he presided over a meeting of Moscow church leaders, where the issue of the attitude of the clergy to current events was discussed and it was decided “in the name of pastoral and patriotic duty” to submit to the Provisional Government. The revolutionary authorities received denunciations of I. as "the secret and convinced inspirer of the old system." From the commissioner of the Provisional Government of Moscow, they demanded the destruction of the warehouse of patriotic literature of the Vernost publishing house, which was in charge of I.

I. participated in the Local Council of the Orthodox Russian Church in 1917-1918. After Oct. 1917 was a resolute opponent of the Bolsheviks, called for the unification of the Russian. people around the Church. He continued to serve prayers on Red Square, preached without hiding his monarchical convictions, denounced the godless authorities, and emitted gas. "Churchhood", where he published his articles about events in the country. In connection with the January message of 1918, Patriarch St. Tikhon, regarding the decree on the separation of the Church from the state, wrote that “through processions, petitions, statements, protests, resolutions, everything that is permitted by the Christian conscience, we can and must manifest and carry out the sacred struggle for faith and the Church ... Let's go with crosses , icons, unarmed with prayers and chants - let Cains and Judas kill us. The time is coming for martyrdom and suffering.” In February, after receiving news of the martyrdom of the Kyiv Metropolitan. Vladimir (Bogoyavlensky), spoke at the Local Council with memories of him and comments on what happened: “The people committed a sin ... And sin requires atonement and repentance. And to atone for the sin of the people and to induce them to repentance, a sacrifice is always required. And the best are always chosen as victims, not the worst. This is where the mystery of the martyrdom of the elder metropolitan is.” St. Basil's Cathedral, where I. served, remained the most important center of church life in Moscow, I.'s sermons gathered thousands of listeners.

Vigorous social activity I. aroused the concern of the Soviet authorities. Initially, charges of anti-Semitism were brought against I.; as an occasion, a prayer service served by I. on May 3 in memory of martyr. Gabriel of Bialystok, whose relics were kept in the Intercession Cathedral. Without proving the accusations of anti-Semitism, the authorities tried to convict I. of an illegal attempt to sell the diocesan building, which belonged to the All-Russian Missionary Society. On May 30 (according to other sources, June 2), 1918, I. was arrested at his home together with Bishop Selenginsky. ssmch. Ephraim (Kuznetsov) and placed in the Butyrka prison. I. denied the charges brought against him and proved that the story of the sale of the diocesan house was a provocation by the Cheka. He appealed to the prison authorities with a request to allow worship in the prison church. The case initiated in the Moscow Revolutionary Tribunal against I. was not brought to trial. 4 Sept. I. was extrajudicially sentenced to death by the decision of the Investigation Commission of the Revolutionary Tribunal at the All-Russian Central Executive Committee and executed the next day near the Fraternal Military Cemetery, along with Bishop. Ephraim and ex. the highest state officials - the chairman of the State. Council I. G. Shcheglovitov, Ministers of Internal Affairs N. A. Maklakov and A. N. Khvostov, Senator S. P. Beletsky. According to legend, I. going to his death first, after a prayer, turned to the condemned with words about faith in the mercy of God and in the imminent revival of the Motherland. He was buried in an unknown common grave at the place of execution. In 1993, on the territory of the c. All Saints in memory of the clergy who were shot in the area of ​​the Fraternal Cemetery, a cross was erected. Glorified by the Bishops' Jubilee Council of the Russian Orthodox Church in 2000

Cit.: Speeches about. Vostorgov and Prince. A. G. Shcherbatova on Vseros. congress of Russian people 6 Apr. 1906 in Moscow. M., 1906; About socialism. St. Petersburg, 1906; Orthodoxy in the history of Russia. M., 1907; Five speeches in memory of W. A. ​​Gringmuth. M., 1907; Slander N. Durnovo. M., 1909; Spiritual fornication: A word in the Week about the prodigal son. M., 1911; Essays on the external mission. M., 1912; Full coll. op. M., 1913-1916. T. 1-5; St. Petersburg, 1995-1998 T. 1-5; During the War: The Voice of a Patriot Shepherd. M., 1914-1917. Issue. 1-4; Issues of Religion and Orthodoxy in the Modern Great War: (Collection of speeches and teachings). M., 1915; Pastoral Voice in the Days of Troubles: Sermons and Articles in Moskovskie Vedomosti and Zh. "Churchhood" in 1917. M., 1917. Issue. one; Memories of the February Revolution in Moscow / Publ.: L. F. Pavlikova // Zap. OR RGB. M., 2002. Issue. 51. S. 309-317; Asceticism and monasticism // ZhMP. 1994. No. 4. S. 60-65; On the fate of Russia: (Selected sermons). M., 1996; Letters to St. Tikhon / Publ.: prot. V. Vorobyov, O. V. Kosik // BSb. 2000. No. 6. S. 268-288; “I am writing privately, confidentially, and, God forbid, I am mistaken ...”: (Letters from Archpriest John Vostorgov to the Chief Prosecutor of the Holy Synod P.P. Izvolsky 1907-1908) / Public: A.I. Mramornov // http://www.bogoslov.ru [Electr. resource].

Arch.: GARF. F. R-9452 (I. I. Vostorgov); RGB OR. F. 59 (I. I. Vostorgov); RGIA. F. 796. Op. 436. D. 1526. F. 796. Op. 190. IV div. 3 art. D. 84a and 84b. F. 1569. Op. 1. D. 54.

Lit .: 3rd All-Russian Congress Rus. people in Kyiv. K., 1906; The truth about the split among the right: (From the Yaroslavl newspaper "Rus. people"). St. Petersburg, 1909; Sat. Congress of Russian people in Moscow. Sep 27 - Oct 4 1909. M., 1910; Women's Theological Courses in Moscow, 1910-1913: Brief Reporting Information for March 4, 1913. M., 1913; Father Delight // Our word. P., 1916. No. 140; Polish. Part 1. S. 187-192; he is. Prot. John Vostorgov // ZhMP. 1994. No. 4. S. 57-60; Svetozarsky A. Good Shepherd // Verbs of life. 1992. No. 1. S. 37-38; Acts of St. Tikhon. pp. 121, 180, 236, 242, 243, 272, 273, 853, 862; Kiryanov Yu. Vostorgov I. I. // Polit. parties of Russia, con. XIX - the first third of the XX century: Encycl. M., 1996. S. 131; Samoilenko P., prot. Shmch. arch. John Vostorgov: Stavropol period of life and activity, 1867-1894. // KhCh. 1997. No. 15. S. 15-28; Investigation case of Patriarch Tikhon. M., 2000. S. 278, 286, 287, 466, 661, 662, 845; Holy Orthodox Cathedral. Russian Church, 1917-1918: Review of Acts. 2nd session. M., 2001. S. 95, 270; ZhNIR: Mosk. June-Aug. pp. 152-172; Stepanov A.D. Doer of love: Shmch. arch. John Ioannovich Vostorgov (1867 or 1864-1918) // Host of St. George: Biography of Russian. early monarchists. 20th century / Comp. and editors: A. D. Stepanov, A. A. Ivanov. SPb., 2006. S. 156-177.

A. I. Mramornov

Archpriest John Ioannovich Vostorgov was born on January 20, 1864 in the Kuban into the family of a priest. His father, who moved from the Tula province to Stavropol, found a devoted flock here and won the love and respect of the parishioners. The silent and meek father was distinguished by his kindness and responsiveness, and when he died prematurely, the orphaned flock helped mother to raise three children: two boys and a girl. Since the modest pension was not enough, after the death of her husband, mother worked on the prosphora at the church where Father John served, and kind people helped in whatever way they could. It is not for nothing that our people have a proverb: "For the orphan, God Himself with a kalita."

The boys managed to arrange a seminary in Stavropol. Senior Ivan - after completing the course, he wanted to continue his education, but, yielding to the requests of his mother, he decided to accept the dignity and serve in his father's parish. However, this intention was not destined to come true. The diocesan bishop did not bless the young man to accept the priesthood, allowing him only to take the position of a psalmist. The “candidate for father” was too young. He was only nineteen...

The cramped financial situation of the family required the young man to search for sufficient income, and he became a teacher of the Russian language at the Stavropol Women's Gymnasium. It seemed that the life of the family was getting better: the older brother is a teacher with a decent salary, the younger one graduated from the seminary and serves as a psalmist, the sister managed to get into the institute at public expense. But it was at this time that the Lord judged a friendly and hardworking family to go through a new terrible test. As a result of an accident, a brother, a psalm reader, died. Ivan Vostorgov left teaching and took holy orders. Thus, through many sorrows and hardships, the Lord led his chosen one to enter the high service of the pastor of the Church of Christ.

But the young zealous priest did not have long to feed the flock he loved. Already in October of the following 1890, he said goodbye to his first parish and went to Stavropol, where he was transferred to the place of the teacher of the women's gymnasium. And soon the transfer to Tiflis follows. Father John, who has proven himself to be a bright and talented preacher, a tireless worker in the field of Christ, is appointed diocesan missionary of the Georgian Exarchate.

In Georgia, about John learned the language of the Persian Syro-Chaldean Nestorians, and then, going to Persia, laid the foundation of an Orthodox mission, the first fruits of which was joining Orthodox Church three bishops: Elijah, John and Marian.

In Tiflis, Fr. John with Bishop Vladimir (Bogoyavlensky), who was then Exarch of Georgia. This meeting provided big influence on the future fate of the priest-missionary. Metropolitan Vladimir, who was transferred to the Moscow cathedra, invited Fr. John, whom the Holy Synod appointed as a synodal missionary-preacher.

The personality of John was distinguished by the versatility of the talents given to him. And the most striking of these gifts was the gift of a preacher. His words, inspired by ardent and sincere faith, rooted in firm Orthodox views and love for the native people and Fatherland, produced, according to contemporaries, a beneficial and cleansing effect on listeners. Setting about. John Vostorgov for "all-Russian missionary work" was truly providential. Russia had to hear his voice, and he sounded throughout the country: from the Black Sea to the Pacific Ocean. If we look at the geography of Fr. John, the question involuntarily arises: when did he manage to do all this, how did he have enough strength? Moscow, Irkutsk, Vladivostok, Chita, Krasnoyarsk, Harbin, Tomsk, Omsk, Tauride province, Kuban, Kronstadt - this is not a complete list of his trips around Russia in 1908 alone.

The variety of topics of sermons and printed speeches of Father John is also striking. And in his preaching work and in all his church ministry, he always sought to cover all aspects of church, state, public and family life; I saw my task as a pastor and preacher in giving the events and phenomena of daily fleeting life an understanding that is consistent with the spirit of the Gospel.

He spoke about labor and patriotism, about the enlightenment of the people and culture, denounced social ulcers and vices. But always at the center of his sermons was the Gospel of the Kingdom of God, the Divine Person of the Savior of the world and the teaching of the Orthodox Church of Christ.

Reading the works of Fr. John, you involuntarily pay attention to the fact that they have not faded with time and still have not lost their relevance. Even those of them that were written or spoken clearly on the topic of the day. This is probably because his sermons and articles give a sound and strictly Orthodox view of many phenomena in the world around us, and besides, many situations, alas, are very similar to the current situation in our Fatherland.

During the revolution of 1905-1907. Father John Vostorgov took an active part in Orthodox patriotic organizations and monarchist unions, and again and again tirelessly preached, made appeals and appeals. Listening to the voice of the shepherd, people tired of the turmoil and reigning chaos were encouraged. And for a part of the intelligentsia, who acted as supporters and instigators of fratricidal discord, the calls of Father John, as well as the speeches of other archpastors and pastors of the Church, were, perhaps, the last warning before the impending fiery storm, which destroyed, among others, many zealots of disintegration and champions of enmity. .

The steadfast social and life position of Archpriest John Vostorgov aroused hatred in leftist circles. Father John was constantly subjected to attacks and defamation in the leftist press, which firmly attached to him the label of a "Black Hundred" and, of course, an anti-Semite. Although it was enough to look into any volume of his collected works and make sure that among his sermons, speeches and articles delivered and written on a variety of occasions, there was not a single call for violence, no insults addressed to anyone.

When the flames of the revolution subsided, and the resettlement movement called into being by the Stolypin reforms began in Russia, Father John was entrusted with organizing the spiritual guidance of the settlers. The main problem was the lack of priests. Archpriest John Vostorgov created seminar courses that prepared for pastoral work former teachers, psalmists - in general, all worthy and capable people who wanted to. The students of John were especially intensively preparing for preaching and, according to the methodology developed by him, in a year they perfectly mastered the art of church preaching.

In 1910, Father John organized the Brotherhood of the Resurrection of Christ in Harbin, which took care of the protection of the graves of Russian soldiers who died during the Russo-Japanese War. And in the following 1911, on his initiative, he acquired a piece of land in the city of Bari (Italy), on which a courtyard with a hotel was built for Russian pilgrims arriving in this city to worship the relics of St. Nicholas of Myra. This courtyard has survived to this day.

During the First World War, Fr. John Vostorgov was in the thick of things, and his pastoral word sensitively reacted to every new mood in society, caused by the tension of hard-to-experienced failures at the front, and then the glorious victories of Russian weapons. He himself could often be found among the wounded warriors. During the war, among the concerns about the needs of the sick and wounded soldiers, Father John does not forget about the matter of spiritual enlightenment. Thanks to his seething energy in Moscow in 1916, the Women's Theological Institute began its work, housed in the buildings of the Sorrowful Monastery, founded in 1890 by Princess Golitsina.

The events of February 1917 echoed deep sorrow in the heart of Fr. John, he took the news of the abdication of the Sovereign from the throne with particular pain. But even in these difficult days, foreseeing the collapse of the state and the beginning of persecution of the Church, he did not lose heart. And after February, and after October 17, Orthodox Muscovites flock under the vaults of the Cathedral of the Intercession on the Moat (St. Basil's Cathedral - the rector of which was Father John - Ed.). They come here for consolation, for the word of Father John. Contemporaries recall the special, deeply prayerful mood that prevailed in the Church of the Intercession in those days. Father John, despite all the changes that have taken place, extremely unfavorable for the Church, does not leave public activity. Between the two coups, in the summer of 1917, he even manages to publish a weekly newspaper (called "Churchhood").

A man of surprisingly integral nature, Fr. John could not and did not want to accept the new order, based on lies and violence, and did everything possible to resist him in an unequal struggle. Exposing the evil that came to power under the slogan of "freedom, equality and fraternity", explaining to the Russian people the inevitable disastrous consequences of what is happening, encouraging the faithful - that's what Fr. John Vostorgov in Last year his earthly existence.

Under the very walls of the Kremlin captured by the Bolsheviks, on Red Square, from the height of the Execution Ground, the beloved Muscovites weekly spoke his inspired sermons, and, fulfilling the duty of a shepherd, consciously went towards martyrdom. Of course, such a shepherd, speaking words of truth at a time when the blackest lie in its history was spreading across Russia, was terrible, dangerous for the "people's" commissars who had taken refuge behind the ancient walls.

Father John was watched, specially sent Chekists listened to his sermons, even tried to accuse him of anti-Semitism due to the fact that in St. Basil's Cathedral there was a particle of the relics of St. Martyr Gabriel of Bialystok (Comm. 20 April) - an infant who became a victim of a ritual murder arranged by Jewish sectarians. But even for those times, the accusation turned out to be unsubstantiated and absurd. Then they decided to resort to provocation.

Arrested at the beginning of the summer of 1918, together with Bishop Ephraim of Selingin, priest D. Korneev and headman of the Assumption Cathedral N.N. Remizov, Father John was charged with agreeing to the sale of the Diocesan House, which by that time had already been taken away by the Bolsheviks. Arrest about. John was made when the first broad anti-religious campaign began, when an open persecution of the Church began: political accusations against Patriarch Tikhon followed, spiritual educational establishments, the teaching of the Law of God at school was forbidden, and the desecration of the relics of some saints of God began. On June 8, 1918, the newspaper Izvestia of the All-Russian Central Executive Committee published an article entitled “Commercial deal of Patriarch Tikhon, Archpriest Vostorgov and Co.” The parishioners of Intercession on the Moat collected 20,000 rubles to hire a lawyer. People still believed in the power of the law, not understanding who now became the creator of all laws and regulations. Archpriest John Vostorgov was condemned as a "dark personality" and a "counter-revolutionary". It was decided to shoot him.

Father John was kept in the Lubyanka, but then transferred to the Taganka prison, where he was even allowed to serve in the prison church. And here, in this terrible prison, believing Muscovites came to pray together with their imprisoned priest. Before the execution, Father John was transferred back to the Lubyanka, where he confessed his comrades in misfortune, remaining faithful to his pastoral duty to the end.

On August 23, 1918, not far from the Moscow City Fraternal Cemetery, founded by the Grand Duchess-Martyr Elizaveta Feodorovna (+1918), the following were executed: Bishop Ephraim of Selinginsky, Archpriest I. Vostorgov, priest Lutostansky with his brother, former Minister of Internal Affairs N.A. Maklakov, former Chairman of the State Council I.G. Shcheglovitov, former Minister of Internal Affairs A.N. Khvostov and Senator Beletsky.

Hieromartyr Archpriest John Ioannovich Vostorgov was born on January 20, 1864 in the village of Novoaleksandrovskaya, Stavropol province, into the family of priest John. His father died early.

After graduating from the Stavropol Theological Seminary in 1887, John taught for two years, and in 1889 he accepted the priesthood. The first place of his ministry was the Kuban village of Kirpilskoye, most of whose inhabitants were Old Believers. At his own expense, the priest set up a parochial school in the village, did not miss a single opportunity to preach the Word of God, and opened a sobriety society. As a result, during the year of his activity, more than a hundred Old Believers of the village were reunited with the Orthodox Church.

In September 1890, the priest was appointed teacher of the Stavropol men's gymnasium. He becomes a true Christian teacher, teaching the boys to keep the Christian foundations of statehood and the family. Soon the priest was transferred to the Tiflis diocese and appointed to the post of diocesan missionary of the Georgian Exarchate. He devotes a lot of time to the study of the Suro-Chaldean language (Nestorians), after which he goes to Persia (Iran), where he begins organizing work on the unification of the Suro-Chaldeans to the Orthodox Church, the fruit of which was the reunification of three bishops with Orthodoxy.

Returning to his homeland in the midst of the riots of 1905, provoked by Jewish revolutionaries, Father John understands that a revolution, the overthrow of the God-given Autocracy as a stronghold of Orthodoxy, is necessary for the Zionists, the enemies of humanity and Russia, whom our Fatherland hindered on the path to gaining world domination and preparing for the coming of the Antichrist. Zionism, using its centuries-old practice, penetrated into all layers of society and corrupted it from the inside, seeking the fall and destruction of all states and governments inconvenient for it, acting primarily through the destruction of national self-consciousness among the peoples - on the one hand, and the magical secret satanic sacrifices of the best representatives of this people - on the other.

Father John understands that things have already gone so far that the struggle is not for life, but for death, but he chooses the path of struggle and confession. Together with his like-minded patriots, he creates the "Union of the Russian People", in whose activities the sons of the Fatherland are included. He makes numerous trips on organizational matters, starts publishing the newspapers "Tserkovnost", "Russian Land", the magazine "Fidelity", where he explains the essence of what is happening. And his labors bore fruit - the revolution of 1905, arranged with the money of the pathological Russophobe Yakov Schiff (later, in 1917, subsidizing the October Revolution) was suppressed precisely thanks to the rallying of the Russian people.

However, the government's mistake - the publication of the Manifesto on October 17, 1905 ("On the Improvement of the State Order") - made it possible, instead of tightening measures (which the holy righteous father John of Kronstadt constantly called for) and introducing a firm legal order, to provide the rebels with complete freedom of action - freedom of the press, freedom speech, freedom of assembly, people's representation in state administration - the introduction of the State Duma, which instead of really people's representatives, by hook or by crook, included for the most part precisely those who worked to destroy the country, armed with the experience of the first revolution.

In the future, the government did everything to break this union of people and power, thanks to which it was the only way to save the Fatherland. Provocateurs split the "Union" into separate organizations, which undermines confidence in the sacred cause of saving Russia. Members of the Union are being prosecuted on false charges.

As a result, by 1916, patriotic organizations were deprived of the right to keep weapons and disbanded. In 1917, the people turned out to be ideologically unprepared and unorganized, and the government thus acted as a traitor to the people and its own suicide.

Nevertheless, Father John continues his fruitful activity, he enjoys strong authority, all patriots listen to his word. In 1910, he went to distant China to the city of Harbin and organized the Brotherhood of the Resurrection of Christ there, entrusting him with the care of protecting the graves of Russian soldiers who fell in Manchuria.

In 1911, he organized the purchase of a plot of land in Italy in the city of Bari - for Russian pilgrims, so that they could have shelter, having come to the relics of the great Saint and Wonderworker Nicholas.

In 1913, upon his return to Moscow, the priest became one of the initiators of the opening of the Women's Theological Institute. In the same year, by decision of the Holy Synod, the priest was appointed Synodal missionary-preacher, in which position the Lord granted him to be present at the examination of the incorruptible relics of St. Sophronius of Irkutsk (Comm. 30 March).

In May 1917, he held the position of rector of the Pokrovsky Cathedral (St. Basil's Cathedral) in Moscow, where at that time particles of honest relics "from the Jews of the murdered" holy infant Gabriel of Bialystok rested. In front of his relics, Father John performed prayers almost daily - which was one of the reasons for the arrest of the priest and his murder by the communists.

When the news of the murder of the First Martyr Metropolitan Vladimir reached Moscow, the priest delivered a touching speech at the then Local Council, after which His Holiness Patriarch Tikhon approached him with gratitude, the priest then said: “Our people have committed a sin, and sin requires atonement and repentance, and in order to atone for the sins of the people and to induce them to repentance, a sacrifice is always required, and the best, and not the worst, are always chosen as a victim. This is where the mystery of the martyrdom of the elder metropolitan lies. Pure and honest, church-minded, truthful, humble Metropolitan Vladimir immediately grew up as a martyr in the eyes of believers, and his death, like all life, without posture and phrase, cannot pass without a trace. It will be a redeeming suffering and a call and arousal to repentance...”

The priest ardently urged the Orthodox to immediately unite in “flock squads” to defend the Church of Christ through parish meetings, religious unions and similar brotherhoods: “you, flock, should form around the pastors that squad, which is obliged to fight for the faith and the Church in the unity of the whole church”, - so he said to the laity. And he urged pastors to prepare for the confessional feat of the sacred struggle: “There is an area - the area of ​​​​faith and the Church, where we, pastors, must be ready for torment and suffering, must burn with the desire of confession and martyrdom ... "

Soon, on May 20 (June 2), 1918, the priest was arrested on charges of anti-Semitic propaganda and imprisoned in the Moscow Butyrka prison. There, one of the most difficult duties of the prisoners was burying the executed and digging deep ditches for the burial of the victims of the next execution. This work took place day after day. The prisoners were taken out on a truck under the supervision of armed guards to the Khodynka field, sometimes to the Vagankovo ​​​​cemetery, the warden measured out a wide, man-height ditch, the length of which determined the number of intended victims. They dug graves for 20-30 people, prepared ditches and dozens more. Forced laborers did not have to see the executed, for those were "covered with earth" by the hands of the executioners. The prisoners could only fill the ditches with earth and make an embankment along the moat, which had swallowed up the next victims of the Cheka.

One day the escorts announced that tomorrow morning - August 23, 1918 - an "important execution" of priests and ministers was to take place. The next day the matter was cleared up. They were: Bishop of Selenginsky Hieromartyr Ephraim (Kuznetsov), Archpriest John Vostorgov, Priest Lutostansky with his brother, former Minister of Internal Affairs N.A. Maklakov, Chairman of the State Council I.G. Shcheglovitov, former Interior Minister Khvostov and Senator Belsky...

The arrivals were placed along the grave facing it ... At the request of Father John Vostorgov, the executioners allowed all the condemned to pray and say goodbye to each other. Everyone knelt down and the ardent prayer of the “suicide bombers” poured out, after which everyone came under the blessing of Bishop Ephraim and Father John, and then everyone said goodbye to each other. Father John was the first to approach the grave, having said a few words to the others before that, inviting everyone with faith in the mercy of God and the imminent revival of the Motherland, to make the last atoning sacrifice. "I'm ready," he said, addressing the convoy. Everyone took their places. The executioner came close to him from the back, took his left hand, twisted it around the waist and, putting a revolver to the back of his head, fired, simultaneously pushing Father John into the grave. Other executioners proceeded to the rest of their victims. Beletsky rushed and quickly ran away from the bushes for 20-30 steps, but overtaken by two bullets, he fell, and he was dragged to the grave, shot again and thrown off.

The executioners, sprinkling earth on their victims, expressed their deep surprise at Father John Vostorgov and Nikolai Alekseevich Maklakov, who apparently struck them with their composure. Ivan Grigoryevich Shcheglovitov, according to the narrator, moved with difficulty, but also did not show any fear in anything.

Archpriest John Vostorgov was canonized as a Holy New Martyr and Confessor of Russia at the Jubilee Bishops' Council of the Russian Orthodox Church in August 2000 for general church veneration.

Troparion to Hieromartyr John Vostorgov, tone 5

We inflame love for God, / you laid down your life as a martyr for Christ and your neighbors, / for this sake you received the crown of truth from Him. / Pray to the All-good God, Hieromartyr John, save the Holy Church in the world // and save our souls.

Holy-no-mu-che-nick John was born on January 30, 1864, in the village of the Caucasian Ku-ban region. His father, priest John Vos-torgov, was the son of the ma-gi-stra of the god-word, prof-so-ra of the Vla-di-mir-sky Du-hov- Noah se-mi-na-rii Alexander-Sandra Vos-tor-go-va, mother's name was Ta-tya-noy Xe-no-fon-tov-noy.
In March 1868, the family re-re-eha-la in the village of No-vo-Alek-san-drovskaya. Here the childhood and birth of John passed. Pro-and-e-ray John remembered about Ra-but the deceased father as a kind and soft man-lo-ve-ke, useful-zo-vav-shem- Xia is a big love-bo-view pri-ho-zhan. After setting in 1908 the native village and performing the Divine Liturgy, pro-so-and-e-ray John in pro- he remembered his childhood: “I humble myself in front of God’s Providence that you led me out of this once deaf and for-the-abandoned-noy village, from the bitter-th-s-mouth and no-shche you on the wide path of life and service to God, Tsa -ryu and kind-no-mu on-ro-du, - tears of bla-go-go-wei-no-go humble-re-niya involuntarily pour from the eyes before God mo-e- of childhood and from-ro-che-stva. I stand in front of you and am not ashamed to admit and b-g-dar-but use-to-give that here, among the simplest ve-ru-yu-sche- go on-ro-yes ... for-lo-we-would it be in my soul the first and most strong feelings of devotion to God, Tsa- ryu and our Russian kingdom, - those feelings, somehow-ry-mi-dy-sha-whether then everything is here from ma-la to ve-li-ka: I am not ashamed to admit and give a trembling blessing to this-mu-on-ro-du, in the days of she saved my life and sheltered her from hunger and gi-be-li.
John Vos-tor-gov at the end of the hour in 1887, the Stav-ro-Polish Du-hov-noy se-mi-on-rii according to the first time-row (under the lane -vym no-me-rum, with the call of a student-den-ta) was determined on August 15-gu-hundred of the same year over-zi-ra-te-lem in Stav -ro-Polish Spiritual teaching-li-shche, and on September 30-rya, on-the-line teaching of Russian and church-no-sla -vyan-sko-go languages ​​in the same school. By 1887, from-no-sit-sya and sa-mine-earlier to-has-gone-to-our-neck co-chi-non-nie John-on Vos-tor-go-va - “Ras-kol-ni -Che-Austrian hierarchy from the point of view of church canons. This ra-bo-ta, dedicated to refuting me-old-ro-ob-row-tsev-races-kol-no-kov about ka-but-no-che- skoy za-kon-no-sti of the white-kri-niz-koi hierarchy, ka-zy-va-et, how ra-but determined-de-li-lis-church-kov-no-apo- lo-ge-ti-che-sky aspirations of bu-du-shche-go bla-stya-shche-go-shield-no-ka Church-vi from various pro-ti-vo- church-kov-th those. For-met-us in it and for-chat-ki yes-ro-va-ny, so brightly showing-shi-e-sya in the following years: deep more-no-ma-nie pre-me-ta, convincing-di-tel-ness of ar-gu-men-ta-tion, clarity of syllable.
Pre-po-da-val mo-lo-doy teacher for a short time. Bishop of Stav-ro-pol-sky Vla-di-mir (Peter-dov) on August 1, 1889, on the feast of the Pro-is-hot-de-niya of honest trees Zhi-vo -tvo-rya-shche-go Kre-hundred Lord-under-nya ru-ko-po-lo-lived John-on Vos-tor-go-va in dia-ko-on Mi-hi-lo-Ar-khan -gel church-vi se-la Kir-pil-skoe of the Ku-ban-region-la-sti, and on August 6-gu-hundred, on the two-on-de-sya-th holiday Pre-ob -ra-zhe-niya of the Lord-under-nya, John Vos-tor-gov was elevated to the rank of priest.
At his first service (August 20, 1889), he said how scary he was, with everything still young, to stand in the priesthood - no-che-clothes-dah before people, bele-len-ny-mi se-di-na-mi, teach and manage every soul entrusted to him to the Tsar -to the action of Heaven-no-mu. “But we-ver-sha-e-sya in-la-God, - and birth-de-ni-em, and re-pi-ta-ni-em, and in-call-ni-church-kov -noy power, and I-la-ni-em of my-th-heart-tsa I came to this you-with-that and the burden of the priesthood and go-to- to echo before the calling of God what the highest priests say at the same time, but at the head of the no-ki: accept, no -che-with-the same in-pre-ki gla-go-lu.
Mo-lo-do-mu pass-you-ryu pre-sto-I-lo priesthood in unusually-tea-but difficult conditions-vi-yah: most of the on-se-le-tion so-be-la-whether ras-kol-ni-ki, for about a hundred years there was no right-in-glory-no-ho-priest-no-ka. On-to-lo-sleep-cha-la to co-create and spirit-hov-but to re-pi-tate the arrival. But yes, the temple of the ba-tyush-ke itself had to be arranged by itself. “This temple was built by me, consecrated and filled with utensils,” he said 14 months after his hand in-lo-zhe-niya, saying goodbye to par-ho-m-na-mi.
For a year of service, a 25-year-old priest achieved a sensation of my results. People have become more bo-go-bo-yaz-nen-ny-mi, got used to go to the temple. More than a hundred people from the old-ro-ob-row-tsev joined the Pra-glorious Church. Father John opened a church school with his own money. They would have been os-no-va-but in the se-le society of sobriety.
In this de-I-tel-no-sti mo-lo-to-ho-priest-no-ka, we already notice those properties of his personality, which are so bright which manifested themselves in his further service: sacrifice, zeal in work and love for teaching, for someone mu he, no doubt, had a special vocation.
On May 12, 1890, re-she-ni-em Epar-khi-al-no-go Uchi-lisch-no-go co-ve-ta Father John was placed on the blu-da-te- lem of all church-but-priest-schools of the 12th b-go-chin-no-che-th district of the Ku-ban region.
On September 15, 1890, he is in-lu-cha-et a new sign-in-che-for-ko-but-teach-te-lem Stav-ro-pol-sky male gymnasium, and from August 21, 1891, a hundred-but-vit-sya on-one-hundred-I-te-lem church-vi of this gym-na-zii.
December 6, 1891, Bishop Stav-ro-pol-sky and Eka-te-ri-no-dar-sky Ev-ge-niy (She-re-shi-lo) on-gra- dil father John-on-bed-ren-no-one, as from-yas-not-but in the decree of Kon-si-sto-rii, “for the zealous use of the full-non- the obligation to-za-no-stay, for the pro-ve-do-va-tion of the word of God, the zealous pre-da-va-tion For-to-on-God, from -covered by them so-be-se-do-va-nia with pan-si-o-ne-ra-mi gim-na-zii.
So-hundred-yav-shiy-sya on August 24, 1893, Epar-khi-al-ny congress of the spirit of the Stav-ro-Polish diocese elected the father John-on a member of the So-ve-ta Stav-ro-pol-sko-go Epar-khi-al-no-go women's study for three years. On October 2 of the same year, he becomes a member of the Government of the Stav-ro-Polish Spiritual Se-mi-na-rii.
In 1894, in the life of Fr. she-go ar-khi-epi-sko-pa Vla-di-mi-ra (Bo-go-yav-len-sko-go), Ek-zar-ha of Georgia, Po-pe-chi-tel Kav -Kaz-s-th educational-no-go-district te-le-gram-mine from September 29-tab-rya-knows-it for-ko-but-teach-te-lem hym-on -zii in Eli-sa-vet-po-le.
As in Stav-ro-po-le, Father John, along with god-serve, vos-pi-ta-ni-em and teach-che-ni-em -on-zi-stov, leads to Eli-sa-vet-po-le differently-but-about-different-society-of-admi-no-stra-tiv-nuyu ra-bo- that: on September 7, 1895, he was appointed a member of Eli-sa-vet-pol-sky from de-le-tion of the Georgian Epar-hi- al-no-go Uchi-lisch-no-go co-ve-ta, 11 av-gu-hundred 1896 was elected for three years sec-re-ta-rem Pe-da-go-gi -che-so-co-ve-ta gym-on-zii.
Since 1897, Father John Vos-torgov has been living and serving in Ti-flis: on July 17, he is re-re-me-schen for-ko-no-teach-te-lem Ti-fleis -skoy 1st women's gymnasium Ve-li-koy prince-gi-ni Ol-gi Fe-o-do-ditch-ny. Arch-hi-bishop Vla-di-mir (Bo-go-yav-lena-sky) approves him in duty-to-sto-I-te-la to-my-howl gym -on-zi-che-church-vi in ​​the name of the holy equal-noap-o-so-prince-gi-ni Ol-gi. In August 1898, he was ru-cha-yut pre-po-yes-va-nie For-ko-on-God in the 1st T-fleece men's class -Che-sky gymnasium.
In 1900, bla-go-da-rya de-i-tel-no-sti Ti-flis-sko-go mis-si-o-ner-sko-th brotherhood, in one of the sa -my sky-go-arranged-en-paradise-o-news Ti-fli-sa, on-se-len-no-go sec-tan-ta-mi, three churches were opened -parish schools, in some they studied up to three hundred people. Soon the number of schools rose to eight. Father John was put in charge of the school. He not only ru-ko-vo-dil for-nya-ti-i-mi, but also performed a god-service (sleep-cha-la in classes, and then in arranging-en-noy his usi-li-i-mi to-my-howl church-vi), and also conducted be-se-dy about resurrection-by-mi-on- e-myh Church-to-view faces and co-be-ti-yah, about in-ve-de-nii in the temple, at school and at home. The number of students in a few months reached five hundred people, twenty percent of them were de-ti sec-tan-tov. “Let them come closer to the Pra-glorious Church-to-view,” Father John wrote, “let them see love for them and care for them. It cannot be that, for love, they are not from-ve-ti-whether love-bo-view.
In de-kab-re of 1900, Holy Si-nod approved Father John-on in the duty of Na-blu-yes-te-la churches-but-at- khod-sky schools and schools of the gra-mo-you of the Georgian diocese with the as-ve-de-ni-em in the rank of pro-to-and-e-ray.
Among the many labors in the must-ru-ko-vo-di-te-la church-no-school-no-go-de-la in the Georgian Ek- zar-ha-te Father John found strength and time to participate in the life of public organizations. On December 18, 1903, he was elected a member of the Caucasus-kaz-sko-go from de la Im-pe-ra-tor-sko-go Russian geo-gra- fi-che-th-th society. In the same year, the sec-re-ta-rem of Ti-fleece-sko-go from de la Pra-vo-glory-no-go Im-pe-ra-tor-sko-go-go was approved le-stin-sko-th society. The Caucasian District Administration of the Red Cross on January 25, 1905 gives him the title of life no-th member of the Society and from-bi-ra-et member of Ko-mi-te-ta of the Kav-kaz-th district of the Administration of the Red-no- th Kre-hundred.
From-me-che-na-gra-da-mi and sacred labors of Father John. Holy Si-nod on May 6, 1904, on-graded his pa-lyceu.
Twice ober-pro-ku-ror of the Holy-she-she-go Si-no-yes-sy-la-et him in the re-sponsible co-man-di-rov-ki: 16 de - Kab-rya 1904 to the North Caucasus (to the Stav-ro-Polish and Vla-di-Kav-Kaz-eparchies) for viewing a foreign-born che-church-kov-but-pri-khod-sky schools and for recognition-com-le-tion with de-la-mi local Epar-khi-al-ny Teaching-lisch-ny so-ve-tov , and on July 6, for you-yav-le-ne-needs and in the same way-the Ar-don Du-hov-noy se-mi-na-rii. Pro-to-and-e-ray John again, without reproach, did the deeds that were done to him. According to a special presentation of the Holy Si-no-yes dated August 27, 1905, “All-my-lo-sti-vey-she-so- rec-numbers for a personal-but-zealous and useful service to the or-de-well of St. Anne of the 2nd degree. Two days before this decree-for-the-civil-de-nii, the chief-pro-ku-ror of Saint-the-she-go-si-no-yes on-prav-vil him in the pro-long-liv- tel-nuyu and extremely difficult trip-ku for familiarization with the needs of the spirit-hov-but-educational for-ve-de-ny Ir-kut-sky, For -bay-kal-sky and Amur-sky eparchy.
Especially significant in the life of Father John was the day of January 25, 1906. By the decree of the Holy She-she-si-no-yes, he is on-know-cha-et-sya for the position of pro-po-ved-no-ka-miss-si-o-ne-ra. Na-chi-na-et-sya in the next - moscow - sky - re-ri-od of his life. Pro-and-e-ray John-well, then it would have been 42 years old. Bright and many different yes-ro-va-nia, combined with the experience of life, are you mature for new you-da-yu -shchih-sya labor-dov. God's forces of his own independent personality, he always gives the service to the Church that he loves. “In the Church of our spa-se-nie,” he wrote. - In the Church - peace, joy, happiness and life; without it, it’s not worth working, there’s nothing to strive for, without it - let’s say boldly, but ven-but - it’s not worth living, because it’s meaningless but live. So, we will be in the hearing of the Church. Let the beautiful word of the ancient biblical sage serve as our guide in this: sha-niu your shoulder and, carrying it, do not burden it with its bonds. Pu-you will be strong for you, and chain him with glorious clothes-I-no-eat (see).
In the next two-twenty years of life, would it be from-yes-by Father John Vos-tor-go-you to the holy de lu miss-si-o-ner -th service. His ki-pu-tea energy, brilliant gift of words, creative mind and you-so-some sense of duty are quite consistent with the answer tre-bo-va-ni-yam of this-th-important-her-she-go-general-church-kov-no-go de la.
August 25, 1906, mit-ro-po-lit Mos-kov-sky Vla-di-mir (Bo-go-yav-len-sky), as Pred-se-da-tel All-ros -si-sko-go Mis-si-o-ner-sko-go-society, introduced father John-on to the composition of the So-ve-ta Society. He also worked in the Miss-si-o-ner Brotherhood of St. Peter Mi-ro-po-li-ta, a member of So-ve-ta someone was appointed on January 25, 1906.
The holy Si-nod also laid on Father John-on a number of responsible people. Since June 1, 1906, he has been a member of the Pre-so-bor-no-go Presence at the Holy Si-no-de. In September 1906, he visited the Sa-Mar and Sim-bir dioceses, getting acquainted with the con-sto-I-no-eat there tser -kov-nyh schools. In August 1907, he participates in the work of the Mis-si-o-ner-th congress in Nizhny Nov-go-ro-de. August 22, 1907, Ober-pro-ku-ror of the Holy-she-she-go Si-no-yes-sy-la-et him in co-man-di-rov-ku for study che-niya so-sto-i-niya mis-si-o-ner-sko-go-de-la in 24 epar-hi-al-cities: Tve-ri, Rya-za-ni , There-bo-ve, In-ro-no-same, Yaro-slav-le, Vo-log-de, Vyat-ke, Ka-lu-ge, Ka-za-ni, Stav-ro-po-le , Khar-ko-ve, Tu-le, Or-le, etc.
On December 6, 1906, Father John was awarded the title of Metropolitan.
By these years, from-but-sit-sya rapprochement of him and a friendly community with St. Righteous John of Kronstadt. On the day of the pa-my-ty of St. Ni-ko-lai - December 6, 1907, Father John Vos-tor-gov in Kronstadt An-dre-ev-sky co-bo-re pro-from-carried an excited-but-van-noe word about our great-great-weed-no-ke: “Here, in this holy temple, the floor -ve-ka tre-pe-tal sa-my air-his-spirit from the voice of prayers and air-dy-ha-niy all-Russian-this-pas-you-rya and mo-lit- ven-no-ka ... He lit a sacred fire in thousands of souls; he saved from cha-i-niya you-sya-chi omitted-hundred-shen-nyh hearts; he returned to God and in the fence of the Church you-sya-chi dead children; he carried away to the service of the pastor-tyr-so-so-y-y-y-y-y-y-y-y-y people-days, some names, but in the person of Father John, on success -whether to see, appreciate the thread and love it to the sa-mo-forget-ve-niya of the beauty of that priesthood ... "
The Holy Righteous John of Kronstadt, you, so-so, appreciated Father John-on Vos-tor-go-va. From-ve-walls-calling him about him, for-pi-san-ny in the day-no-ke du-hov-noy to-che-ri John-on Kron-stadt-sko-go: “In-hwa -lil priest-no-ka Vos-tor-go-va, saying that this is a marvelous man, about-la-da-y-u-schy unusually-vein-red- but we-re-chi-em that this is Evil-mouth, that it can be of great benefit in the presence of Russia.
Father John was one of the or-ga-ni-for-the-ditch of the 4th Mis-si-o-ner-th congress-yes, pro-ho-div-she-go in Ki-e- ve from July 12 to July 26, 1908. General co-bra-ni-em congress-yes, he was elected pre-se-da-te-lem From-de-la according to or-ga-ni-for-tion measures to combat social qi -a-liz-mom, ate-iz-mom and pro-ti-vo-church-kov-noy-te-ra-tu-roy.
He made a report to the congress about the dangers of sectarianism. All 15 of the te-zi-owls before them would have been accepted by the general co-brothers of the participants in the congress. His other report: “After all, so-chi-a-liz-ma and its success among students is mo-lo-de-zhi and, the main thing is about-ra- Zom, among the ra-bo-chihs. Father John Vos-torgov, with an aggravated and anxious attention, followed the de-i-tel-no-styu of the so-ci-a-lists in Russia and for the success-ha-mi of their pro-pa-gan-dy. Many of his works about so-qi-a-lis-me are ka-zy-va-yut, how accurate his view would be -tion of the essence of pro-is-ho-div-shih social pro-cesses. None of the church pi-sa-te-lei of that time did not devote so much effort to spreading the bo-go-bor-che pri-ro-dy so-qi-a-liz-ma and com-mu-niz-ma. “Deceitful, pa-lip-nye speeches and secretly and obviously once-yes-yut-sya now all the way in Russia. They for-ma-ni-va-yut into their networks of people often is-roll-them and good-ro-shih, but not-no-ma-yu-th-th how they use the enemies of the faith, the Church and Russia. So-you are simple people - peasants, workers, someone-eye teaches falsely, but they promise all sorts of blessings; so-to-you are often people young, inexperienced, captivated-ka-u-schi-e-sya, from ob-ra-zo-van-nyh and in-lu-ob- ra-zo-van-nyh, du-ma-yu-shchie, that they are sa-mo-from-ver-wives-but sacrifice-vu-yut with-battle for the common good, but on sa -my de-le serving only general embarrassment, demon-in-a-row, gi-be-whether ro-di-ny. Father John decrees-zy-va-et on the bo-go-bor-che-sky nature of so-qi-a-liz-ma, someone is trying to re-sti all the external features of the re-li-gia and stand in the place of one hundred christ-en-stva. “Since so-ci-a-lism from-ri-tsa-et God, soul-shu, demon-death, free-spirit-du-hov-nuyu in man-lo-ve-ke, according to -hundred-yan-ny pra-vi-la of morals-no-sti, then he must turn to the only means of influencing the che- lo-ve-ka - to na-si-liyu. After-du-u-is-th-it-riya in the-she-th-father-of-things, this is half-confirmed by-tver-di-la.
So sober and thoughtful from-but-she-nie to all pro-yav-le-ni-yams "master-bo-di-tel-no-go-move", skill see in them the bo-go-bor-che-nature and raz-ru-shi-tel-ny goals (more often than all the covered words about common good) is the main reason for the participation of the father of John in the pat-ri-o-ty-che-so-u-zah. Man, not only thoughts and words, but also de la, Father John was convinced that everyone who saw things in the mo-nar-hi-che-su -gift for-shield-no-ka and protection-no-te-la right-of-glory, we must unite. It is clearer than others, no matter how small, that with the pas-de-ni-em of the tsarist government, harsh blows will be on-right-le-na against the saint Churches. “Pat-ri-o-ti-che-Russian so-u-zy, becoming right-in-glory-vie at the head of the corner of your-e-go-li-ti-che -so-is-on-ve-da-niya, de-la-yut is not according to “so-ti-che-so-ob-ra-same-ni-pits”, but deep-bo-ko -mu persuasion-de-niyu in truth, spa-si-tel-no-sti and is-klu-chi-tel-noy spirit-hov-no-cul-tour-noy si-le re-li-gyi ".
The demon-pre-del-but pre-given Church-vi, in-ko-ryav-shiy with the power of his unusual tea-but strong and bright word the hearts and minds of many people, Father John dedicated his time to society seeing in pat-ri-o-ti-che-sky so-u-zah means to external-her protection of the Church and the holy right-of-glory. “The people of the Russian people are the people of the right-to-glory-but-hri-sti-an-sky, con-stav-la-u-ing the kingdom of christ-sti-an-sky, I have -a world-calling, indicated by the Pro-mys-scrap, - a calling to preserve the thread and the ra-pro-country-thread of the holy is-ti- well, right-in-glory-via; our people enters the Church, his death is the shaking of the Church, next to the va-tel-but shaking the world and the lo-ve-che-stva, there is a mind-le-is-ti-we ... To serve in this sense-le-ro-du - means to serve God, Christ, Church-vi, true-thine, right-to-glory-via, spa-se-niyu of the world and man-lo-ve-che-stva. Pat-ri-o-tism and nationalism then are not a goal, but a means for a higher goal, for serving the eternal truth. In 1912, he left all the mo-nar-hi-che-so-u-cals, when he saw that their ru-ko-vo-di-te-whether became on -tsio-nal-but-on-whether-ti-che-sky goals-whether to set higher re-li-gi-oz-nyh.
Hot-tea jealousy of Father John-on Vos-tor-go-va for the good of the holy Church, courageous for-shield-that right-in-sweat Wii from kle-ve-you, sincere love for the tsar and, no doubt, active participation in pat-ri-o-ty-che-or- ga-ni-for-qi-yah on-vle-ka-whether on him on-pad-ki of those who, on-pi-tav-shis "pro-gres-siv-ny-mi" idea-i-mi , is-py-you-shaft a clear or hidden enmity to the right-to-glory and the ve-to-father-country tra-di-qi-yam. “Severe anxiety for-the-edges-dy-va-et-sya in the heart at the sight of this zi-i-u-schey without the bottom of hatred, surrounding -schey Church and true church people, - wrote Father John. - We see the danger: all these races-judgment, that hatred of the Church-vi, one-on-a-covered and for-mas-ki-ro -van-nye commons-whether-be-ral-ny-mi and pro-gres-siv-ny-mi fra-for-mi then about free-bo-de, gu-man-no-sti and pro- chih with-man-kah modern-men-no-sti, then about the freedom and strength of my own Church, de-la-yut their pa-lip-no de-lo.
Father John, all his co-lo-sal-ny forces and time from-yes-vav-shiy church-kov-no-mu de-lu, almost did not participate in the field - mi-ke. Father John tried not to respond to you-pa-dy against himself. Only once, when N.N. Fool-but-in you-pu-steel bro-shyu-ru, in some swarm of Father John-on Vos-tor-go-va about-vi-nya-whether in blu-de and pri-sva -and-va-nii of ka-zen-nyh de-neg, he-stepped-drank with a challenge-ver-the-same-no-eat. Upo-m-well-tho co-chi-non-nie and ana-logic-nye-li-ka-tions in-boo-da-yut for-think-mother-sya about mental and soul-shev-nome health-ro-vie av-to-ditch. So, Dur-no-vo pi-sal: “Russian re-vo-lu-tion you-dvi-nu-la almost on you-so-that ras-cut: ar-khi-mand-ri-ta Mi-ha-i-la-Ji-do-vi-na, po-pa Ge-or-gy Ga-po-na, Og-ne-va, Quiet-win-sko-go, Bril-li-an- then-va, Gri-go-ria Pet-ro-va and Fr. John-on Vos-tor-go-va. In his rebuttal, Father John wrote: “I believe that for many, and especially for me, it’s perfect but -vost that I would be “ras-stri-ga”. Who and when and for what removed my rank and stripped me, I don’t know and don’t remember. But I, after all, am standing in the service, doing divine service, preaching, I have a position with the Holy Si-no-de, I’m better-tea in different ways, and in for-mu-la-re it doesn’t mean to me that I’m deprived of sa-na. ”
False print-chat about-vi-non-nia, despite their fan-ta-stitch-ness, under-hva-you-wa-whether unkind-ro-same-la-te-li and ras-pro-country-nya-whether all over the place. In pro-ve-di, pro-from-not-sen-noy 24 a-gu-sta in the village of No-vo-Alek-san-drov-ska, in some swarm pro- the childhood of Father John went on, he said: -nya-e-my here, in my homeland, and I would have been sent to Siberia for something, committed a transgression, killed the same well, he ran to Amer-ri-ku. All this is slandered for the one thing that I remained faithful to duty and to God, to the Tsar and to the father, and, as now, red va-mi, vez-de, where God led me to teach, I de-li-chal smu-tya-nov, bun-tov-schi-kov and false-teach-te-lei. But you see, here I am in front of you, not co-slan, not accused, and was never-ever and by anyone about-vin-nya-em in a crime le-no-yah. With co-s-le-ni-it, you need to admit that among people, on-ho-diving-shih-sya in the church fence, including priest-no-kov, would those who, having given in-stroke-e-ni-yam so-qi-al-but-public le-nia or bu-duchi warm-lokhlad-ny-mi in the ve-re, pi-ta-whether to Father John-well hostility.
He was deeply saddened by this, but consoled himself by the fact that people who knew him and were united in schema de-le service to the Church, his wo-rya-cho love-bi-li. In-no-May in August 1912, after the completion of the past-tyr-sko-mis-si-o-ner-kur-owls as a gift to Al-ba-zin-skaya iko-well, God-she-her Ma-te-ri, he said: “This holy-you-nya will be a sign of our spirit-ho-ho-no-go with you about- schen-tion. Ve-do-mo to you and the fact that I come-ho-dit-sya go-ti often over the zi-i-yu-schey abyss of hatred of man. It’s scary to look at her, and often the heart shrinks from pain and natural fears. In these mi-well-you, your holy gift will be with me before my eyes - strengthen-le-ni-em and comfort-she-ni-em. He will tell me that on my way I met not only enemies, but I also met friends, not just hatred, but also love.
By decree of the Holy Si-no-da dated February 16, 1908, Father John Vos-torgov was appointed a member of the Special Bo-go So-ve - scha-tion at the Holy C-no-de about the mis-si-o-ner-de-le for the development of measures for the best arrangement internal-ren-her and external-her missions and to the revival of their de-I-tel-no-sti.
The year 1909 passed for Father John, like the previous one, in tense deeds and many difficult trips. Mit-ro-po-lit Moscow Vla-di-world approves it on January 4-th in the rank of To-va-ri-shcha Pre-se-da-te-la Brother -stva of the Resurrection of Christ in Moscow.
At the end of 1909, Go-su-dar Ni-ko-lai Alek-san-dro-vich in-ru-cha-et him to make a ride on eight lanes -se-len-che-sky eparch-khi-yam (including tea Vla-di-vo-stok-skuyu) to determine the de-le-niya in a row to open new ones in them parishes and schools, building churches and school buildings. Holy Si-nod made this ride even more rich, according to Father John-well: 1) vision of the standing and affairs of the Peking Spiritual Mission in China; 2) consideration on the spot of the question about the eparch-hi-al-nom administration of the church-wa-mi of the Northern Man-chzhu-rii in connection with with the rise-nick-shi-mi different-but-gla-si-i-mi between Pe-kin-sky and Vla-di-vo-stok-sky eparch-khi-al-ny-mi at the beginning stva-mi; 3) observation of spiritual se-mi-na-riy, spiritual male and female epars-khi-al-nyh schools in eight epars-khi- yah Za-ur-lya. In addition to that, the Council of the Right-in-glory-no-go of the Mi-si-o-ner-go-society in-ru-chil him to know with -sto-I-ni-eat mis-si-o-ner-sko-go-de-la in Japan and Korea with an overview of local mis-si-o-ner-ski institution.
In those many months, he made a journey through the vast expanses of C-bi-ri, China, Ko- rey, Man-chzhu-rii and Japan-nii. The use of such a multiplicity in-ru-che-ni was under the power of only a dozen-jin-no-mu in their spiritual and physical -che-skim si-lam che-lo-ve-ku. The days-no-no-pee-si, made by Father John-n on this ride, witness-de-tel-stu-yut about his you-with-whom the duty of duty and self-from-ver-wife-no-sti for the sake of the good of the holy Church and your own fatherland. For example, such a record: “Ki-tai and Japan passed, in-se-til Se-ul, Che-mul-no, but from-to-yes pro-re -hall the whole of Ko-ray to se-ve-ru with pain-shi-mi inconveniences-mi and li-she-ni-i-mi across the Yalu River and the mountains of Man-chzhu-rii, mi- mo-know-me-no-thing-Chyu-rin-che-na. Po-s-til all-du-gi-ly of the Russians in-and-new, co-performed all-de-pa-ni-hi-dy.
In-on-bly-giving for the life of the pe-re-se-len-tsev in the C-be-ri and in the Far East, and very well-ro-sho having understood their spirits -needs, Father John came to the cape-whether or-ga-ni-zo-vat in Moscow past-tyr-sko-miss-si-o-ner-kur-sy on under-go-to -ke priests and teach-te-lei for co-building-va-e-my in re-se-len-che-rai-o-nah parishes and schools. He issued a so-bee “Na-rod-no-Mis-si-o-ner-sky and Ka-te-khi-for-tor-kur-sy” with in-fractions about -gram-ma-mi for-nya-ty, with the indication-for-no-eat of study-no-kov and ru-ko-vo-dya-schi-mi hundred-tya-mi on this in-pro- su.
Moscow Kurs-sy, pro-ho-di-shi from October 15, 1909 to February 15, 1910, yes, less than everything in-ho-di-whether on pro-sve-ti-tel-sky lek-to-riy. They come to life, learn to listen, sha-te-lei in the past-tyr-sky prak-ti-ke: listen-sha-te-whether you-re-ra-for in a week in-se-scha-whether bo-ho-service, pro-from-but-si-whether pro-po-ve-di, ve-whether in different places of Moscow - you are mis-si-o-ner-be-se-dy with sec-tan-ta-mi and ras-kol-ni-ka-mi, pro-di-whether joint-local co-bras -nia with churches-but-pro-sve-ti-tel-ski-mi societies (Mis-si-o-ner-society, Pra-in-glorious Pa-Lestin-Society, Brotherhood of Pet-ra-mit-ro-po-li-ta, etc.), co-ver-sha-li pa-lom-no-che-skie trips to Tro-i-tse-Ser-gi-e-vu Lav-ru, to No-vo-Ieru-sa-lim-sky mo-na-styr, etc. Ra-bo-ta kur- owls eye-behind-successful: 105 listen-sha-te-lei would-lo ru-ko-po-lo-same-but for pe-re-se-len-che-sky arrivals in C-bi-ri and on the Far East East.
“This man-lo-century has no-near-number-of-mind and enormous energy,” wrote pro-to-pre-sweater Mi-kha-il Pol- about Father John sky, - from-personally coped with this difficult task-yes-whose, from-bi-paradise to the priests of the rural teachers and training them at special courses. Especially-ben-but in-ra-zi-tel-we would be re-zul-ta-you teaching pro-wid-no-thing. In a year, according to his method, teaching-no-ki co-top-shen-but ovla-de-va-li church-or-tor-sky art. Col-lek-tiv-but once-ra-bo-tan-nye his teachings-no-ka-mi pro-ve-di ne-cha-ta-fossil and raz-yes-va-lis after about -from-not-se-niya them in the churches-you. Father John himself wrote: “I can say to the brothers-tyam-pas-you-ryam one thing: try-buy-those only once for-ve-sti people- but-ka-te-hi-zi-che-sky or na-rod-but-miss-si-o-ner-kur-sy, take at least a few people for training che-niya, pro-ve-di-te in 4-6 months of great-vil-no-go training - ru-cha-yas, that in this way it’s holy th de la and ra-dost-no-th labor-yes sa-mi no longer depart-de-te. You will see-di-those pre-given pri-ho-zhan, from-personal and illuminating-house-of-labour-co-workers on the mission, in-is-ti-well children spiritual, love-bo-view of the pre-given Church-vi and past-you-ryu. Taste and see, come and see - this is the only way to convince yourself of the benefits of courses. We need to gather the children of the Church, fasten them together, unite the pa-so-my thread, arm-wield spiritual weapons, and then we will dem pas-you-rya-mi, and not tre-bo-is-half-ni-te-la-mi, not for-mal-us-mi lek-to-ra-mi-pro-po-ved-ni -ka-mi from the church department, and we will stand in the center of life-in-go-de-la, surrounded by living-you-mi people, close to us, ve-ru-yu-shi-mi and zeal-nost-us-mi, - and then shame all sek-tant-stvo. Then there will be success in the fight against what, perhaps, is dangerous for her from open sek-tant-stvo: with sek-tant-stvo-yu- build-e-no-eat, with co-me-no-me and under-me-no-me, some-rye often live a hundred long lives among the members of the Church -vi, in a degree-pen-but cooling-waiting for their devotion to right-to-glory.
Father John shi-ro-ko co-created a shaft on-rod-but-miss-si-o-ner-skie courses at the parish level. “Such chickens are now being conducted in many places in Moscow ... and they have up to 8 thousand listeners, some united in the “Brotherhood of the Resurrection”, they have their own newspaper “Church-kov-ness,” he wrote.
In 1910, Father John made another trip to study the spiritual needs of the re-settlers. This time he ob-e-hal Tur-ke-stan from the Persian border to the northern pre-de-catch of the Syr-da-rya region, according to -se-til Se-mi-re-chen-skuyu and Se-mi-pa-la-tin-skuyu region. In the same year, he participated in the work of the General-si-bir-th Mis-si-o-ner-th congress-yes, pro-ho-div- sixth in Irkutsk from July 24 to August 5, 1910. The general meeting of the congress, Father John was elected To-va-ri-sch Pred-se-da-te-la.
Did Father John come to the idea of ​​pro-ve-de-nii of such a congress back in 1908 during a trip around SI-bi-ri in ka-che -stve si-but-far-no-go about-by-ved-ni-ka-mis-si-o-ne-ra. Pred-lo-zh-ne-it was under-der-zha-but Ir-Kut-sky eparch-khi-al-nym-heads and approved-re-but Holy-shim Si-no- house.
Father John-well, it would be ru-che-but to do at the opening of the congress-yes-yes-treasure, in which he, in particular, said : “Miss-si-o-no-ry gathered here under the heavenly bless-go-dat-n-th in the blood at the shrine of the holy mis-si-o-ne- ra holy-te-la In-no-ken-tiya, the life of someone-ro-go, from earthly cliffs-not-and-sorrows to heavenly glory-you, there is, as it were, a sim - the ox of the path of all-to-miss-si-o-ner-sko-go-de-la-niya ... Here they will pass before us, like an encouragement and a living the teachings of mis-si-o-ne-ram, ve-li-cha-vye images of two modern apostles: one-no-go - ar-chi-episco -pa Ni-ko-laya, half-a-hundred-years of sub-vi-zav-she-go-sya in Japan and created-she-go there from nothing the Church from the tongue -ni-kov, his representative here is the reverend Ki-ot-sky Ser-giy; another, among us on-ho-dying-sya, the apo-table of Al-tai ar-khi-bishop Ma-ka-riy. Each of them half-a-hundred-anniversary burns at the Church of the Church, each transfers into history, each with its own measure her life and de-i-tel-no-sti in-ka-zy-va-et to us, how much jealousy, mo-lit-va and b-go-che can do -stie in the holy apostle de la.
Upon returning to Moscow, the indefatigable si-but-distant mis-si-o-ner participates in the organization of the Higher Bo -go-word-skih female courses-owls in Moscow. Mit-ro-po-lit Vla-di-world na-knows him on October 5, 1910, ru-ko-vo-di-te-lem kurs-owls. Two days later, he v-la-ga-et on Father John-on one more duty - Pre-se-da-te-la Co-ve-ta for the management of Moscow kovsky epar-khi-al-nym do-mom.
From November 15 to December 15, 1910, Father John ru-ko-vo-dit per-you-mi Mos-kov-ski-mi epar-hi-al-ny-mi mis- si-o-ner-ski-mi kur-sa-mi. In Jan-va-re 1911, by the blessing of St.-she-she-go Si-no-yes, Father John settled Rome and the city of Bari, where -obtained a land-sink for the construction of a right-of-glory-of-the-th temple and countries-but-with-im-no-go-house for pa- scrap-no-kov, coming from Russia according to the clo-thread of the relics of st. In August 1911, with the co-from-in-le-niya Go-su-da-rya Ni-ko-lai Alek-san-dro-vi-cha, he becomes a member -nom ko-mi-te-ta for construction in the city-ro-de Ba-ri of the temple-ma and countries-but-with-im-no-go-do-ma.
Opre-de-le-ni-em Holy-she-she-go Si-no-yes pro-that-and-e-ray John Vos-torgov was on-right-len in Bel-go-rod for pro -from-not-se-niya about-on-ve-days on the days of festive celebrations in connection with the opening of the holy relics of the saint-ty-te-la Joasa-fa Bel-go-rod-sko-go.
In 1912, Fr. Ner-sky courses: in July in To-bol-sk and in August in Kha-ba-rov-sk.
On November 25, 1912, you became the mit-ro-po-li-tom of Moscow, you-so-preo-priest Ma-ka-riy (Nevsky). He, like his predecessor in the department, you-co-evaluated the de-I-tel-ness of Father John and relied on him as one of the nearest of their own powers, first of all in the de lah of mis-si-o-ners.
In 1913, pro-to-and-e-ray John Vos-torgov was appointed to-st-I-te-lem Po-blood-so-bo-ra on the moat ( So-bo-ra Va-si-lia Bla-zhen-no-go). For Father John, this would be a very significant co-be-ty-eat. He, no doubt, had a special vocation to the priesthood: a person of a deep church -we-mi-pas-tyr-sko-pe-da-go-gi-che-ski-mi da-ro-va-ni-i-mi, you-da-y-u-scha-pro-po-ved- nickname, indefatigably-mi-mo-zealous-ny in the service and in listening-sha-ni-yah hri-sti-a-nin. Only one year of parish service to the mo-lo-to-go ba-tyush-ki in the village of Kir-pil-skoe brought for-me-cha-tel dy. Ho-the most part of his further life would-not-be-la-la-on-the-full-of-the-important-of-the-most-general-churches-of-services -sha-ny, he always considered his priesthood to be the most precious worth-I-I-e-eat. In the word for the feast of the Sre-te-niya of the Lord-under-nya (February 2, 1901) in the church of the Ti-flis Spiritual Se-mi-na- rii, he said: “The priesthood, in the way of the kingdom and pro-ro-che-ness, is not a co-word, it is higher than this usual de-le-tion of social life. If we, but-si-te-priesthood, speak of him as a spiritual first-kinship, then, as you see, go-to-rome with a sense of trem-pet-but-go media-re-tion and co-knowledge of one’s lack-of-worth-in-stva ... And to-now, and to the end -tsa of time, and for eternity, the priesthood in Christ's Church has a meaning similar to the first-kinship of Eeyore -ko-va: it is the first-crown of the spirit, it is the log of life-no spirit-ha, it is the seed of the world, it is the sacrifice of God all-on -kind-naya, all-world-naya.
Father John knew his priesthood as the great mercy of God to himself and strove until the last day of his earthly life to be faithful and worthy of this da-ra. On May 21, 1900, on May 21, 1900, from his children to the Persian cross, he said: th rank. And in these moments and in front of this cross, I cannot renounce the fact that I really love him more than life.
Pro-so-and-e-ray John gave you-with-kim a gift of pro-by-wid-no-ka. Is-key-chi-tel-naya si-la of his teachings and na-zi-da-nia closed-key-cha-las and in crystal-steel clarity creative thought-whether, and in beauty you-ra-zi-tel-no-th-syllable-ga, and in the udi-vi-tel-noy goal-no-sti of his spirit-but-moral -no-go-o-li-ka, through-no-zan-no-go with the spirit of the church-kov-no-sti, and of course-but in sensitivity and response- chi-in-sti to all the needs of his modern life. All his words, conversations, teachings and articles are full of not-we striving for all life questions to shed light on high -shay evangelical truth. Pro-ve-di its pro-from-in-di-whether on modern-men-ni-kov is a strong and blessed impact.
In the beginning of 1915, the same-la-on-the-and-rei John-na - Yele-na Yevplov-na (born Makov-ki-na) died. How ve-li-ko would it be-re-zhi-va-nie, from-west-but from a letter from Father John-on to mit-ro-po-li-tu Ma-ka-riy : “Lovely-len-ny and not-bven-ny Vla-dy-ko, my father and ar-hi-pas-tyr! From the bottom of my heart, b-go-da-ryu you for the word of participation and co-bo-lez-but-va-nie my-e-mu-go-ryu. It’s hard, it’s unspeakable, but it’s hard, but let it be and do the will of God. Now I no longer have anything on earth, in the sense of earthly carnal attachments: let love to the Holy Church and serving her is complete, but full of my life.
Mit-ro-po-lit Ma-ka-riy, tse-niv-shiy pro-to-and-e-ray John-on Vos-tor-go-va how you-y-y-y-o-o-o-tser -kov-no-go de-i-te-la, spe-tsi-al-ny Pre-becoming-le-ni-em dated April 22, 1916, pre-lo-lived St. she-mu Si-no-du e-ve-ve-sti from Father John-na on the admission of mo-na-she-stva to the rank of epi-sko-pa, vi-ka-ria of Moscow dioceses, with the aim of uniting in mit-ro-po-lyi of the whole mis-si-o-ner-sko-go-de-la. Vla-dy-ka Ma-ka-riy finished-chil Representing-le-ning on-de-de-doy find-ti in the person of John-on Vos-tor-go-va mind-lo-go and ver-no-go in a way in every good and church de-le, especially-ben-but in the de-le of a mission and o-ga-no-for- tions of the parish life.
The preposition is you-call-a new wave of slander-no-no-thing steps against Father John. In connection with the pro-med-le-ni-em of St.-the-she-go Si-no-yes in the decision of the question of the episcopacy of Father John-on-the-top -dy-ka Ma-ka-riy May 23 on-right-fork to-half-no-tel-noe Representation. As for publishing against Father John, he wrote: “For-notes and articles do not communicate evenly, but not something new-in-go-and-re-re-yut old glue-ve-you on the pro-and-e-ray Vos-tor-go-va, long ago and do-ku- men-tal-but op-verg-well-tye, pi-joking-sya his unkind-ro-la-te-la-mi - personal-us-mi for-whist-no-ka-mi, hunt- but not-cha-ta-yut-sya on the pages of pro-ti-in-right-vi-tel-stven-nyh and pro-ti-in-church-kov-nyh newspapers, obviously -but, in a way, that in the pro-so-and-e-ray I. Vo-tor-go-ve they are right-whether in opa-sa-ut-sya find-ti-strongly -th and dangerous for them a fighter for the Holy Church and for the state order, than he is to-se-le and from-li-cha-et -sya. To prove the wrongs of all of the ve-tov, I’ll come with a few ek-zem-plya-ditch of his bro-shyu-ry, having become-len-noy in from -vet on the ob-vi-non-niya of a certain N. Dur-no-vo, long-no-go and from-the-west-hoo-li-te-la Russian ar-chi- ere-ev and church de-i-te-lei.
In the Presentation of the mit-ro-po-li-ta Ma-ka-ria, the facts are you, ha-rak-te-ri-zu-yu-shchie of Father John -on how to-hundred-I-te-la Po-blood-so-bo-ra and sacred-no-ka-pro-po-ved-no-ka: “In co-bo-re St. Va-si-liya Bla-zhen-no-go, where on-st-I-tel-stu-et about. Vos-trading and where before there were no bo-go-mol-tsev, at the present time, thanks to his service and a hundred-yan-noy mis-si-o-ner-sky pro-po-ve-di, such a lot of bo-go-mol-tsev and such re-li-gi-oz-noe user-die that this council, by the number of pro-yes-va-e-my candles, took ... one of the first places in the diocese - 615 pu -dov per year. Closed go-lo-so-va-ni-em about. John was elected pre-se-da-te-lem of Mos-kov-th hundred-person-no-go So-ve-ta b-go-chin-nyh. “He is in a hundred-yan-but in-lu-cha-et inviting to serve and pro-ve-do-vat in the most-many-people-churches cities and dioceses, moreover, his ministry always attracts a special influx of god-moths ... All this is go-in -rit for the fact that in the rank of episco-pa de-I-tel-ness he will be even more fruitful-to-creative.
Re-in-lu-qi-on-nuyu turmoil of 1917 pro-so-and-e-ray John met when he was 53 years old. Despite the enormous labors performed by them in the field of priesthood, spiritual enlightenment and mis-si-o- nervousness, his spirit was full of fresh and vigorous forces. His life mood has not changed since the day when in the church of the Holy Trinity in St. Peter's burg-ge, he said: “In the general struggle of good and evil, incessantly breaking, but doing in the world, there are special times -me-on and time-ki, when such a struggle-ba is the most-bo-lea-is-whether-va-et-sya and aggravates-rya-et-sya, when we are on-observe-yes -I eat, as it were, some kind of especially intense spiritual battles, unusually-vein-but-a-hundred-chen-spiritual battles -nia ... And if we are fighters for the right deed, for God and His law, for re-li-gi-oz-but-moral foundations and os- but-you-no-sons-to-us-to-us-y-shche on the earth-le-great-to-glorious Christ Church a call, a sub-no-ma-y-ing spirit ... then we can find his name, but in the words of the present-day Gospel: “Do not be afraid- sya, just believe!” Oh, don’t be afraid, don’t be afraid, faithful! only in the way that they are not seen around from-by-ra, there is no bold co-op-against-le-niya ... Na-she de-lo - fight with evil, in the opening of faith and love; na-she de-lo - do your duty. And the Lord Himself will give in trouble. Ta-ko-in His both-the-va-nie. His strength in our weakness co-ver-sha-et-sya (). Do not be afraid, little flock: The Father of goodness-of-lil gave you the kingdom (). Amen".
The first news from Peter-ro-gra-da about na-cha-le co-existence, ending-chiv-shih-sya February re-vo-lu-qi-ey, Father John took it extremely anxiously: “Is it really “time-to-full”? It’s strange to me that Moscow does not sleep, but it’s a day you pay for your sins and the sins of your fathers ... ry, and only the Creator alone can hold back his pas-de-nie on vi-new and innocent-new go-lo-you ... "
Pro-to-and-e-rey John was arrested on May 31, 1918 and imprisoned in Bu-tyr-sky prison in Moscow. His ob-vi-ni-whether in a torture-ke-ne-kon-noy pro-da-zhi epar-khi-al-no-go mis-si-o-ner-go-do-ma. At the investigation, he convinced-di-tel-but did-ka-hall that all accusations against him were not only slander-ve-ta, but yav-la- yut-sya for-ra-her spl-ni-ro-van-noy about-in-ka-qi-her sa-my Cheka. In the beginning of June 1918, pro-and-e-ray John went to the head of the Bu-tyr prison with a request to decide to sew for him to perform divine service in the ty-rem-church-vi, then not yet closed. For-yav-le-nie was-lo re-re-yes-but in the Cheka, from-to-yes on June 25 after-to-val from-reply: “Pri-me-thread of the highest measure on-ka-za-niya.
September 4, 1918 la lik-vi-di-ro-vat de-lo from John-on in the out-of-su-deb-nome in a row. Pro-to-and-e-rey John Vos-torgov was shot on September 5, 1918, and in a row-ben on the Khodynsky field in Moscow.
Eye-witnesses ras-say-zy-va-li: “At the request of Father John-na-pa-la-chi, raz-re-shi-whether to all condemned-den-nym-po-pour- Xia and say goodbye to each other. Everyone got up on a ko-le-ni, and there was a hot-tea mo-lit-va ... And then everyone said good-bye to each other. First, bod-ro went to mo-gi-le pro-to-and-rei Vos-tor-gov, who said a few words before the rest, invited -shay of all with faith in the mi-lo-ser-die of God and the speedy resurrection of Ro-di-na with-not-sti after the last is-ku-pi- body victim. “I’m ready,” he concluded, turning to the con-howl. Everyone stood in the indicated places. The executioner came close to him from the back, took his left hand, turned it back by the waist and, putting it to the rear-ku re-vol-ver, you-shot, one-nowre-men-but pushed-zero from John-on in mo-gi-lu.

Co-sta-vi-tel priest Afa-na-siy Gu-me-rov

“Life of no-in-mu-che-ni-kov and is-po-ved-ni-kov of the Russian XX century of the Moscow diocese. June August". Tver, 2003, pp. 152-172.

Bibliography

Vos-tor-gov I.I. Enlightenment on-ro-yes. PSS. SPb., 1995. Vol.1.
Vos-tor-gov I.I. PSS. SPb., 1995. T. 4; 1998. Vol. 5.
According to the service list of pro-and-e-ray John-on John-no-vi-cha Vos-tor-go-va. Compiled by January 1, 1912. RGIA. F. 796, op. 436, unit 1526.
Vos-tor-gov I.I. Kle-ve-ta N. Dur-no-vo. M., 1909.
Pol-sky M., pro-pre-sweater. New mu-che-no-ki Russian-si-skie. Jor-dan-ville., 1949-1957.
CA FSB RF. Arch. No. H521, v. 6.
RGIA. Fund 796, op. 202., d. 418.
Vos-tor-gov I.I. Don't be afraid! PSS. T. 3.
Procession. Vos-on-mi-na-niya pro-to-i-e-ray John-na Vos-tor-go-va about na-cha-le of the February revolution in Moscow 1917 // Russian Bulletin. 1993, No. 34-35.
Du-ho-ni-na E. How Father John of Kronstadt (Diary of the Spiritual Do-che-ri) put me on the path of salvation. M., 1998.

Hieromartyr Archpriest John Ioannovich Vostorgov was born on January 20, 1864 in the village of Novoaleksandrovskaya, Stavropol province, into the family of priest John. His father died early.

After graduating from the Stavropol Theological Seminary in 1887, John taught for two years, and in 1889 he accepted the priesthood. The first place of his service was the Kuban village of Kirpilskoe, most of whose inhabitants were Old Believers. At his own expense, the priest set up a parochial school in the village, did not miss a single opportunity to preach the Word of God, and opened a sobriety society. As a result, during the year of his activity, more than a hundred Old Believers of the village were reunited with the Orthodox Church.

In September 1890, the priest was appointed teacher of the Stavropol men's gymnasium. He becomes a true Christian teacher, teaching the boys to keep the Christian foundations of statehood and the family. Soon the priest was transferred to the Tiflis diocese and appointed to the post of diocesan missionary of the Georgian Exarchate. He devotes a lot of time to the study of the Suro-Chaldean language (Nestorians), after which he goes to Persia (Iran), where he begins organizing work on the unification of the Suro-Chaldeans to the Orthodox Church, the fruit of which was the reunification of three bishops with Orthodoxy.

Father John returns to his homeland in the midst of the riots of 1905. He understands that things have already gone so far that the struggle is not for life, but for death, but he chooses the path of struggle and confession. Together with his like-minded patriots, he creates the "Union of the Russian People", in whose activities the sons of the Fatherland are included. He makes numerous trips on organizational matters, starts publishing the newspapers "Tserkovnost", "Russian Land", the magazine "Fidelity", where he explains the essence of what is happening. And his labors bore fruit - the revolution of 1905 was suppressed precisely thanks to the rallying of the Russian people.

However, the government's mistake - the publication of the Manifesto on October 17, 1905 ("On the Improvement of the State Order") - made it possible, instead of tightening measures (which the holy righteous father John of Kronstadt constantly called for) and introducing a firm legal order, to provide the rebels with complete freedom of action - freedom of the press, freedom speech, freedom of assembly, people's representation in state administration - the introduction of the State Duma, which instead of really people's representatives, by hook or by crook, included for the most part precisely those who worked to destroy the country, armed with the experience of the first revolution.

In the future, the government did everything to break this union of people and power, thanks to which it was the only way to save the Fatherland. Provocateurs split the "Union" into separate organizations, which undermines confidence in the sacred cause of saving Russia. Members of the Union are being prosecuted on false charges.

As a result, by 1916, patriotic organizations were deprived of the right to keep weapons and disbanded. In 1917, the people turned out to be ideologically unprepared and unorganized, and the government thus acted as a traitor to the people and its own suicide.

Nevertheless, Father John continues his fruitful activity, he enjoys strong authority, all patriots listen to his word. In 1910, he went to distant China to the city of Harbin and organized the Brotherhood of the Resurrection of Christ there, entrusting him with the care of protecting the graves of Russian soldiers who fell in Manchuria.

In 1911, he organized the purchase of a plot of land in Italy in the city of Bari - for Russian pilgrims, so that they could have shelter, having come to the relics of the great Saint and Wonderworker Nicholas.

In 1913, upon his return to Moscow, the priest became one of the initiators of the opening of the Women's Theological Institute. In the same year, by decision of the Holy Synod, the priest was appointed Synodal missionary-preacher, in which position the Lord granted him to be present at the examination of the incorruptible relics of St. Sophronius of Irkutsk (Comm. 30 March).

In May 1917, he was the rector of the Intercession Cathedral (St. Basil's Cathedral) in Moscow.

When the news of the murder of the First Martyr Metropolitan Vladimir reached Moscow, the priest delivered a touching speech at the then Local Council, after which His Holiness Patriarch Tikhon approached him with gratitude, the priest then said: “Our people have committed a sin, and sin requires atonement and repentance, and in order to atone for the sins of the people and to induce them to repentance, a sacrifice is always required, and the best, and not the worst, are always chosen as a victim. This is where the mystery of the martyrdom of the elder metropolitan lies. Pure and honest, church-minded, truthful, humble Metropolitan Vladimir immediately grew up as a martyr in the eyes of believers, and his death, like all life, without posture and phrase, cannot pass without a trace. It will be a redeeming suffering and a call and arousal to repentance...”

The priest ardently called on the Orthodox to immediately unite in “flock squads” to defend the Church of Christ through parish meetings, religious unions, and similar brotherhoods: “you, flock, should form around the pastors that squad, which is obliged to fight for the faith and the Church in unity of the whole church,” - so he said to the laity. And he urged pastors to prepare for the confessional feat of the sacred struggle: “There is an area - the area of ​​​​faith and the Church, where we, pastors, must be ready for torment and suffering, must burn with the desire of confession and martyrdom ... "

Soon, on May 20 (June 2), 1918, the priest was arrested on charges of anti-Semitic propaganda and imprisoned in the Moscow Butyrka prison. There, one of the most difficult duties of the prisoners was burying the executed and digging deep ditches for the burial of the victims of the next execution. This work took place day after day. The prisoners were taken out on a truck under the supervision of armed guards to the Khodynka field, sometimes to the Vagankovo ​​​​cemetery, the warden measured out a wide, man-height ditch, the length of which determined the number of intended victims. They dug graves for 20-30 people, prepared ditches and dozens more. Forced laborers did not have to see the executed, for those were "covered with earth" by the hands of the executioners. The prisoners had only to fill the ditches with earth and make an embankment along the ditches, which swallowed up the next victims of the Cheka.

One day the escorts announced that tomorrow morning - August 23, 1918 - an "important execution" of priests and ministers was to take place. The next day the matter was cleared up. They were: Bishop of Selenginsky Hieromartyr Ephraim (Kuznetsov), Archpriest John Vostorgov, Priest Lutostansky with his brother, former Minister of Internal Affairs N.A. Maklakov, Chairman of the State Council I.G. Shcheglovitov, former Interior Minister Khvostov and Senator Belsky...

The arrivals were placed along the grave facing it ... At the request of Father John Vostorgov, the executioners allowed all the condemned to pray and say goodbye to each other. Everyone knelt down and the ardent prayer of the “suicide bombers” poured out, after which everyone came under the blessing of Bishop Ephraim and Father John, and then everyone said goodbye to each other. Father John was the first to approach the grave, having said a few words to the others before that, inviting everyone with faith in the mercy of God and the imminent revival of the Motherland, to make the last atoning sacrifice. "I'm ready," he said, addressing the convoy. Everyone took their places. The executioner came close to him from the back, took his left hand, twisted it around the waist and, putting a revolver to the back of his head, fired, simultaneously pushing Father John into the grave. Other executioners proceeded to the rest of their victims. Beletsky rushed and quickly ran away from the bushes for 20-30 steps, but overtaken by two bullets, he fell, and he was dragged to the grave, shot again and thrown off.

The executioners, covering their victims with earth, expressed deep surprise at Father John Vostorgov and Nikolai Alekseevich Maklakov, who apparently struck them with their composure. Ivan Grigoryevich Shcheglovitov, according to the narrator, moved with difficulty, but also did not show any fear in anything.

Archpriest John Vostorgov was canonized as a Holy New Martyr and Confessor of Russia at the Jubilee Bishops' Council of the Russian Orthodox Church in August 2000 for general church veneration.