John of Kronstadt

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St. John of Kronstadt

John of Kronstadt ( Russian Иоанн Кронштадтский Ioann Kronschtadtski , civic Иван Ильич Сергиев Ivan Ilyich Sergiyev ; born October 19 . Jul / 31 October  1829 greg. In Sura , Arkhangelsk Governorate , † December 20, 1908 jul. / 2. January  1909 greg . in Kronstadt ) was an archpriest of the Russian Orthodox Church , who was canonized in 1964 .

Life

Monument of St. John in Kronstadt
Saint John healed a woman of other faith from a stomach ailment
Sura village
House of love for work
St. John Monastery in St. Petersburg
The house of St. John in Kronstadt (Russia)
Russian Orthodox Church consecrated to Saint John of Kronstadt in Hamburg-St. Pauli
St. Andrew's Cathedral in Kronstadt (Russia) , destroyed in 1932
Cross procession in Kronstadt (Russia) for the 180th anniversary of the birth and the 100th anniversary of the death of Father Johannes
In 2009 a minor planet (№ 16395) received the name of St. John.

Ivan Ilyich Sergiev, also known as Holy Righteous John of Kronstadt, was a miter-awarded archpriest of the Russian Orthodox Church , provost of St. Andrew's Cathedral in Kronstadt and a member of the Holy Synod since 1906 - but he refused to participate Attend meetings. He was a member of the Confederation of the Russian People , a preacher, clerical writer, church and social activist and advocate of right-wing conservative monarchist views. That is why he was rated negatively in the USSR as part of the fight against religion .

Name day: October 19 (according to the Julian calendar); Day of the transfer of the bones of St. John of Rila , his patron saint .

He was buried in the St. John's Monastery he founded on the Karpovka River in St. Petersburg . He was canonized by the Russian Orthodox Church Abroad on June 16, 1964 and June 8, 1990 by the Russian Orthodox Church of the Moscow Patriarchate, in the Chorus of the Righteous , as Saint Righteous John of Kronstadt .

Remembrance day: December 20th according to the Julian calendar (in the Russian Orthodox Church abroad also on October 19th).

Descent and Relatives

Johannes was born on October 19, 1829 in the village of Sura in the district of Pinega in the Arkhangelsk governorate as the first child of a poor village sexton . The newborn child was so weak and ailing that his parents had him baptized at home on the day he was born "because of his poor health" . The boy was named after John of Rila. Shortly after baptism, John began to recover from what his devout parents ascribed to the sacrament of baptism. They tried to bring the child's attention to God and to encourage him to pray diligently. His father took him to church as a young child and raised him to love worship. The boy also loved the outdoors. As a child, Johannes lived in extreme material need and learned about the poverty and suffering of ordinary people at an early age.

John's family had produced many priests:

  • Grandfather (paternal line): Mikhail Nikititsch Sergijew, born 1779, priest of the parish in Sura. Ancestors in the paternal line had been priests for 350 years. Jakow Sergijew (1687) and Michail Sergijew (1755-1756) are mentioned among the church servants of the Pinega district.
  • Godfather : Ioann Kunnikow.
  • Father: Ilya Michailowitsch Sergijew, born on July 13, 1808, graduated from the clerical district school, after which he returned home and served as sexton of St. Nicholas Church in Sura, next to which he was buried. According to Johannes, his father died "early, at the age of 48, in 1851".
  • Grandfather (maternal line): Vlasi Porochin, sexton of the Church in Sura.
  • Godmother : Darja (probably his father's sister), daughter of priest Sergiev (probably his grandfather).
  • Mother: Feodora Vlasjewna, née Porochina, born on February 8, 1808, married on July 22, 1828. She had six children (four boys and two girls), three of whom survived. She died as a nun on July 6, 1871 in Kronstadt at the age of 63 of cholera . A chapel (resting place) was built over her burial site, which was restored in 2008.
  • Brothers: Nikita and Wassili died as small children; Ivan died of tuberculosis at the age of 18.
  • Sister: Anna Ilyinichna Fidelina, married to Wassili Fidelin, a deacon of the parish in Sura. Her older son, Ivan Wassiljewitsch Fidelin, moved to Kronstadt and became the personal secretary of Johannes von Kronstadt. In 1982 he published his collected works.
  • Sister: Darja Ilyinichna Malkina, married to Semyon Malkin, a farmer in the village of Gorskaya . Her granddaughter, Lyubow Alexejewna Malkina, born in 1920, a great niece of Johannes von Kronstadt, lived in Sura.

Education

In 1839 Johannes was enrolled in the parish school in Arkhangelsk for a fee, where he was the best of his class. His further studies took place in the Spiritual Seminary in Arkhangelsk, which he completed in 1851 as the second best student. In the same year, because of his success in studying at state expense, he was admitted to the Saint Petersburg Spiritual Academy , which he received in 1855 with the degree of Dr. theol. (Russian: кандидат богословия) for a work “On the Cross of Christ in the Unmasking of Alleged Ancient Ritualists ” (Russian “О Кресте Христовом в обличении мнимых стад”) graduated.

His father died while he was in seminary. Johannes wanted to break off his studies and look for a position as a deacon or sexton to support his mother, who was left penniless. But she was against her son giving up higher spiritual training because of her. Johannes got a job in the academy chancellery and sent his entire salary to his mother.

While studying at the Academy, John considered devoting himself to the missionary work of the peoples of Siberia and North America. However, he decided otherwise. In a dream he saw himself as a priest of St. Andrew's Cathedral in Kronstadt and took this as a sign from God. This dream soon came true: after graduating from the academy, he was asked to marry Elisaveta, the daughter of Konstantin Neswizki, an archpriest of St. Andrew's Cathedral in Kronstadt, and to serve in the cathedral after his ordination. After the consecration, which took place on December 12, 1855, he entered St. Andrew's Cathedral and supposedly recognized it as the house of God from his dream.

family

The marriage remained childless. Johannes suffered a lot from it. According to his diary, he has not slept with his wife since 1868.

Instead of raising children, however, they brought up two nieces of Elisaveta Konstantinovna: Rufina and Elisaveta. Rufina later married the seaman Nikolaj Nikolajewitsch Schemjakin and received 6,000 rubles in gold (approx. 84,000 €) as bridal equipment from Johannes . Rufina Schemjakina wrote down John's sermons from the last years of his life and in 1909 published two books about her uncle and aunt.

At the end of her life, Elisaveta Konstantinovna lost her legs after a serious operation. She died on May 22, 1909 and was blessed by the Holy Hieromartyr Kyrill (Smirnow) , then Bishop of Gdow , and buried in the courtyard of St. Andrew's Cathedral.

service

On December 10, 1855, John was made a deacon in the Peter and Paul Cathedral in St. Petersburg by Bishop Christophor (Emausski) von Reval , the titular bishop of the St. Petersburg metropolis , and a day later, on December 12, to the Priest ordained and ordained at St. Andrew's Cathedral in Kronstadt, where he served for 53 years until his death.

Since 1875 he was archpriest, since 1894 head of St. Andrew's Cathedral and since 1898 a miter- awarded archpriest. During the 47 years of his ministry, Father John celebrated the Divine Liturgy every day and also practiced secret asceticism through incessant prayer and fasting. Since December 14, 1856 he kept a diary ("My Life in Christ"), which is now in the Russian State Historical Archive . Shortly after its publication, it was translated into many different languages. After the dissolution of the Soviet Union , this diary was published several times in Russia, initially in excerpts. Z. as a guideline for many Orthodox.

From 1874 Father Johannes was a religion teacher in the municipal school in Kronstadt; from 1862 he taught Orthodox religion in the local classical grammar school for 25 years .

He was characterized by an innovative approach to his pastoral duties, which was expressed, among other things, in the great emotionality of his sermons (eyewitnesses said he often burst into tears). In the 1860s, he drew the disapproval of the cathedral's other clergy (in which he was then only the third priest) and the school administration.

Contrary to the practice then prevailing in the Russian Orthodox Church, he introduced collective confession (as part of the sacrament of penance ). He also called for more frequent reception of the Holy Sacraments (in Russia at that time it was customary to only go to Communion once or twice a year, during the Great Lent ).

John was an excellent preacher. He spoke simply and mostly without any special preparation. His sermons were characterized by strength and depth of thought as well as by theological education, but were also easy to understand for laypeople.

Since the beginning of his ministry, he has devoted himself above all to charity. In Kronstadt there was both disbelief and sectarianism in his eyes . There were many dock workers. Most of the people lived in huts and similar dwellings, begged and drank. Many criminals have been banished from here. John dedicated himself to precisely these people, who others believed to be morally depraved. "We should love everyone, even in their sin and shame," said Father John. "We must not confuse man - this image of God - with the evil that is in him." He visited his parishioners daily to comfort them, to care for the sick and to provide financial help by giving away everything, what he had, so that he often returned home naked. These Kronstadt “rags”, the “dregs of society”, who had become human again thanks to the power of the compassionate love of Father Johannes, were the first to feel his holiness. This "discovery" was soon shared by many believers in Russia.

Soon John was known as a miracle worker and famous throughout Russia and beyond. According to his diary, he healed sick boys (Kostyljow) on February 19, 1867 through prayer. Even though Father John doubted that in his “nothingness and sinfulness” he could have the ability to ask God for grace for the sick, he prayed as a priest for the sick and needy. These became more and more.

People made a pilgrimage, in large numbers, to Father Johannes after a “Thanksgiving Announcement” was published in the St. Petersburg newspaper “Новое время” (“The New Era”) in 1883. In 1890 a local "industry" was already being established in Kronstadt to serve the large stream of people seeking help, often thousands of people a day, who came to the city in the hope of meeting Father Johannes. Johannes hired secretaries to select the most needy visitors.

Healings allegedly occurred both during private visits and in front of crowds. Remote healings allegedly occurred after sending a letter or telegram. At the time of his national fame, Father Johannes received so much mail that the Kronstadt Post Office set up a special department. Many of these letters were brought directly to the sanctuary, where Father John prayed for the senders during the liturgy.

Father John's prayers supposedly worked miracles not only for the Orthodox, but also for Muslims, Jews and non-Orthodox who wrote to him from abroad. Even after his death, many miracles are said to have happened.

Johannes let himself be carried away again and again to polemics against other denominations and religions.

In addition to visitors and letters, Father Johannes received enormous sums of money, which he used for charity. The exact amount of the donations can only be estimated, because Father Johannes allegedly spent everything he received directly on those in need. According to careful calculations, at least a million rubles (about 14 million euros) passed through his hands at the time. With this money, Father Johannes fed about a thousand beggars every day for several years and founded the “House of Labor Love”. This consisted of a workhouse with workshops, a school for the poor, an old people's home for women, a children's home and other welfare institutions (a people's canteen with cheap or (on public holidays) free food; a free hospital; a night asylum (in which over 15,000 people free of charge in 1911 stayed overnight); a primary school for 300 children; a library for children and adults; an art school; a Sunday school; a kindergarten (one of the first in Russia and an out-of-town summer vacation home for children).

In 1891, Father Johannes built a stone parish church in his home town of Sura, a parish of 16 villages. In another part of the village he founded a nunnery (women's congregation in honor of the apparition of the Lord ). Another nunnery, in honor of his patron saint John of Rila, in which John was later buried, was built by him in St. Petersburg . Almost all the churches that were being built in St. Petersburg at that time received money from John.

He was an honorary member of the Brotherhood of Prince Vladimir , a German-based Russian Orthodox ecclesiastical charity that was founded in 1890 by the head of the Russian Embassy Church of St. Vladimir in Berlin , Archpriest Alexej Maltzew (1854-1915), to help needy Russian citizens to help all Christian denominations and Orthodox Christians of all nationalities. The tasks of the brotherhood also included the construction and maintenance of Russian Orthodox churches in Germany.

lifestyle

Father John got up every day at 3 a.m. to prepare for the celebration of the Divine Liturgy. At about four o'clock he set out for the lauds in the cathedral. Large numbers of pilgrims were already waiting there , hoping for his blessing. Many beggars also came to whom Father Johannes gave alms. During the lauds, Father John himself read the devotion in honor of the saint or event to be commemorated on that day, as he attached great importance to this reading. At the beginning there was collective confession, in which thousands of people took part; many of them atone aloud by spreading their sins before others, as in the time of the ancient Church . St. Andrew's Church, which had room for around 5,000 people, was always full; therefore communion lasted about two hours and the liturgy did not end until noon. Father John was characterized by a type of celebration that represented a striving towards God, whom he served as mediator, head of the ecclesiastical people and living leader between the earthly and heavenly churches. The prayers he read were a lively conversation with God and his saints. Because of the impression made by his celebrations, many doubters and non-believers were converted to the faith, including the Orthodox writer Sergei Nilus , who published the anti-Semitic " Protocols of the Elders of Zion " in 1905 .

After the celebration, Father John, accompanied by thousands of believers, came out of the cathedral and went to Petersburg to visit the sick who had asked him to come. He rarely came home before twelve o'clock at night. During his travels to various cities in Russia, up to 60,000 people gathered for his intercession services.

He lived in this rhythm for several decades.

Diaries

From the beginning of his ministry as a priest in 1855 until his death in 1908, John kept a diary. The individual volumes each cover a year or two. The best known were excerpts from the diaries which he published under the title "My Life in Christ". It was only a few years ago that the company began publishing its diaries in full and uncensored. In these diaries John described the social projects that he had in mind, made notes for preaching and catechesis , but also discussed his difficulties. An example should illustrate this: In view of the many needy people in Kronstadt, he felt overwhelmed. If beggars harassed him several times in the same day, or if he felt that they were cheating on him, he would beat them.

Famous all over Russia

Father John was greatly venerated by the people, and wherever his coming was announced, large crowds gathered in advance. A crowd formed around Father Johannes, and people tore at his clothes (once the residents of Riga tore his gown to pieces because everyone wanted one). In a conversation with the priests of the city of Sarapul (1904), Father John said of his popularity: “As for my current fame, I must say that I have made no effort on my part; everything happened by itself, without my involvement. Since cases of healings through me begin to increase, their witnesses or even the people themselves, who have experienced God's grace in themselves and wanted to express their gratitude to God, have been preaching what happened in the press. As a result, these cases became known to the reading public and brought me new masses of people who yearned for the consolation of Christ and the grace of God. ”Father John made no effort to gain popularity; he broke off relations with people who zealously praised him, and did not give the press a chance to write about him or crowds to gather. He became famous for allegedly healing after his prayers, which were called "miracles" in the Orthodox community. Numerous testimonies allegedly document healings of difficult to cure illnesses during his life and after his death until today. These cases have been in the press since around 1875. In addition to the names of those who have been healed, they sometimes also contain the names of their relatives and general practitioners who testified to the sudden and scientifically inexplicable recovery. In addition to recovery, the Witnesses described cases of mind reading and prophecy of future events by Father John, a case of ending an anthrax and his influence on nature (e.g. rain after his prayer after three months of drought).

Welfare

The growing devotion to Father Johannes and the reputation of his charitable work meant that he was donated a lot of money, both in private meetings and through postal transfers. Witnesses remembered that Father Johannes was completely indifferent to these funds. After receiving an envelope with a donation, he would often give it to someone in need without opening it, sometimes causing displeasure among donors. The writer Surski describes a typical case when a girl approached Father Johannes, whose mother had died, after the service: “Father Johannes took an envelope from his pocket and handed it to the girl with the words: 'This is for you, for the funeral and I will come to remember your mother and accompany her to the cemetery. ' Then the loud voice of a woman rang out: 'Father, there are two hundred rubles in the envelope!' [approx. three thousand euros] Father Johannes looked at her and said softly: 'This money has been given to me and I can dispose of it at my discretion. I don't know how much it was; if so, it is the will of God. '”There were very many such cases. Father Johannes donated large sums (up to fifty thousand rubles, approx. 700,000 euros) for the construction and maintenance of welfare institutions, schools, hospitals, monasteries and churches; he also donated to charities of other denominations (Muslims, Jews). Father John spoke of his welfare as follows: “Before God there are neither Gentiles nor Jews. I don't have my own money. It is donated to me and I continue to donate it. Often I don't even know who sent me this or that donation and where. That is why I donate to where there is need and where this money can be used. ”The secretary of Father Johannes claimed that in June 1895 alone he sent 25,000 rubles (approx. 350,000 euros) by post to various petitioners; not counting the personal donations from hand to hand, the amount of which nobody knew, not even Father Johannes himself. On the other hand, Father John's generosity attracted huge numbers of visitors - from simple beggars to wealthy merchants who were in a critical situation ( Bankruptcy , gambling debts, etc.) and were desperate. In Kronstadt, Father Johannes usually moved in the company of a whole "army" of beggars, to whom he gave alms twice a day (morning and evening). Before the almsgiving, the mass of beggars was divided into groups of ten, each of whom received one ruble (approx. 14 euros), which was then divided by ten. This sum (10 kopecks each morning and evening) was enough to pay for food and accommodation. The more money Father Johannes donated, the more donations he received. According to various sources, between 150,000 and a million rubles passed through his hands annually.

Social and political activity

St. John welcomed the Foundation of the League of the Russian People , a monarchist institution established in 1905 that soon became the largest in the empire. In 1907 he joined the federation as a simple member. In his application for membership he wrote: “I, who I would like to join the members of the Federation, who, by all legally valid means, promote the correct development of the principles of Russian statehood and the Russian economy on the basis of Orthodoxy, unrestricted monarchy and Russian folklore aspires to, please accept me as a like-minded person. ”On October 15, 1907, he was elected a lifelong honorary member of the association. Despite his serious illness, which led to his death in 1908, the 70-year-old Father Johannes took part in the actions of the “allies” and preached at monarchist meetings and cross processions.

Since the beginning of the 1890s he criticized the writer Lev Tolstoy ever more sharply for his efforts to reform orthodoxy in the sense of pantheism and Protestantism .

In 1903, John condemned, along with the Bishop Antoni (Hrapowizkij) of Volyn , which vehemently pogrom in Chisinau . The “Слово о кишиневских событиях” (“Word on what is happening in Chisinau”), signed by both Orthodox hierarchs, was published in Chisinau and Odessa in the same year and distributed by Jewish societies. Through his commitment and pleading for the affected Jewish population, he drew the anger and displeasure of the right-wing radicals.

Blessing of the members of the royal family :

On October 8, 1894, Father Johannes, invited by the members of the tsarist family, came to the Crimea , where Tsar Alexander the Third was dying in his summer residence, Livadija . After celebrating the liturgy, he donated the Holy Sacraments to the Tsar. On October 20th, in the last hours of the emperor, he anointed him with consecrated oil , put his hands on the tsar's head and, at the request of the dying man, who was relieved of the pain, spent his last hours with him.

The stay in Livadija promoted the popularity of Father Johannes throughout Russia, made him immune to criticism from the church leadership, and finally shaped his political worldview, which was the monarchy as a religious and political ideal.

On May 14th, St. John took part in the coronation of the last Russian tsar Nicholas II in the Assumption Cathedral of the Moscow Kremlin , made famous by the ensuing mass panic .

It is reported that on the occasion of a large religious event by church representatives from all over Russia in 1903 in the Peter and Paul Cathedral in St. Petersburg, there was an encounter between John and the itinerant preacher Grigory Rasputin , whereupon Rasputin in salons of the Petersburg society and various political circles and soon became famous as a "miracle healer" at the Tsar's court. But apparently the two men never met. John could, however, have heard stories about the then well-known miracle worker from a clergyman known to him by the name of Roman Medved, who had visited Rasputin in his hometown of Pokrovskoye in Siberia.

Appearance

Father Johannes von Kronstadt was of medium height and his movements were very jerky and sharp; he looked very young and cheerful for his age, and "there was an open, friendly smile on his face"; "He did everything very quickly"; "His voice was simple, like the northerners, a bit sharp, without any sweetness." Several contemporary witnesses noted that despite his fame, Father Johannes was easy and sincere in his dealings with "like a simple village priest". He behaved the same to beggars and the rich, without despising the one and preferring the other. According to IA Sikorsky, psychiatry professor, the main quality of Father John's character was "sincerity, gentleness and the greatest love for people". In addition there was "his tender manners and his fascinating attraction that went beyond all expectations". "Even the appearance of Father Johannes was special, somehow very attractive, heart-winning: in his eyes the sky was reflected, in his face the compassion for people, and in his manners the desire to help everyone". Many eyewitnesses were particularly fascinated by his light blue eyes, which “saw through his interlocutor”. “The priest gave me a special look that I could observe in rare minutes - that was somehow, so to speak, a look from the hereafter. His pupils disappeared and it seemed as if the blue sky was looking out of his eyes; it seemed that even the father himself disappeared and only that look remained. ”Here is a quote from the story of a former drinker who stopped drinking after seeing Father Johannes look:“ I went to her Carriage and opened the doors for him; I tried to stand as straight as possible ... Then I looked him in the eye. His eyes - I don't know if they looked at me angrily, but they were endlessly deep. The more I looked into them, the deeper they became and glowed with such fire that I felt uncanny. I got so scared that I grabbed my head as if to say that I was capless. I think the father was angry. Then, I think, he had pity and said, 'My dear, what are you drinking for?' I haven't been drinking since then. ”Several authors (including Father John's admirers) reported the extraordinary luxury and variety of priestly and civil robes he had at his disposal, as well as the fact that his travels across Russia were rolled into one Ministerial saloon car and on his own steamer “St. Nicholas the Wonderworker ”. Father Johannes did not spend a kopeck on clothes, as all of this was given to him by his admirers and friends. Some blamed Father Johannes for the expensive clothes. However, he did not order it for himself and only accepted it in order not to offend the bestowers, who wanted to thank him warmly and do a favor. Father John spoke of this in his conversations with Abbess Taisia as follows: "How visible is the truth of God's word: 'But seek first the kingdom of God and his righteousness, and all of this will be added to you.' (Мt 6.33). This is what I experience in myself: since I began to try harder to please God through prayer and the deeds of charity to the neighbor, etc., I have almost no need for myself, i.e. for my external needs to take care of myself: by the grace of God I am clothed, shoed and entertained by kind-hearted people, and they would consider it an insult if I did not accept their diligence. "Thereupon Abbess Taisia ​​replied:" Oh, Father, if you only knew how pleasant it is to do something for you, at least to serve you with something! And would you believe it, Father, that everything that has been done for you is paid a hundred times as much! I've experienced it myself and heard from many others. "

Sickness and death

Even though Father Johannes had suffered from a serious illness since December 1904, he continued his Christian ministry and received the Holy Gifts every day. "I thank my God for the suffering sent to me as a preparatory cleansing of my sinful soul," he said. When the doctors tried to keep him from fasting, he rejected their prescriptions, saying, "This is Holy Communion that gives life".

He died in Kronstadt on December 20, 1908 at the age of 80. He left neither a spiritual will nor any savings.

Tens of thousands of people attended his funeral, which took place in St. Petersburg in the women's convent he built in honor of St. John of Rila .

Adoration

Father Johannes was venerated as a great prayer, miracle worker and clairvoyant during his lifetime. In the 1880s, a fanatical group separated from his admirers who believed him to be the re-humanized Christ. Father John clearly distanced himself from this sect, which was referred to as the Ioannites and regarded as a branch of the Chlysten sect.

In 1909, soon after his death, the Most Holy Synod published the rescript which prescribed that Father John be commemorated annually in the church on the day of his passing.

John of Kronstadt was canonized by the Russian Orthodox Church abroad in 1964 and by the Russian Orthodox Church (Moscow Patriarchate) in 1990 .

In 2009 the 180th anniversary of the birth and the 100th anniversary of the death of Father John was celebrated in St. Petersburg, with representatives of 144 places of worship consecrated in his honor from among tens of thousands of clergy and lay people. A minor planet (№ 16395) got its name. Father John's bones rest in the rebuilt St. John's Monastery in St. Petersburg, where they can be visited daily.

The Imjaslavie movement, ie the worship of the Name of God at the turn of the 20th century, was able to refer to Johannes von Kronstadt. It garnered renewed attention in the post-Soviet period in this century and contributed to Father John's continued popularity. In his best-known book: My Life in Christ (Moja zˇizn 'vo khriste, 1893), this sentence can be found, which sums up the worship of the name of God: `` The name of God is God himself.' '

Works

During the life of Saint John of Kronstand the following of his works were published:

  • Сергиев Иоанн Ильич, прот. Полное собрание сочинений. СПб., 1890-1908.
  • О блаженствах евангельских, СПб., 1896.
  • Беседы о Боге-Творце и Промыслителе мира, СПб., 1896.
  • Мысли о различных предметах христианской веры и нравственности, СПб., 1897; 2 изд. 1899.
  • Слова и поучения, произнесенные в 1896, 1897 и 1898 гг., СПб., 1897–98.
  • Несколько слов в обличение лжеучения графа Л. Н. Толстого, М., 1898.
  • Правда о Боге, мире и человеке, Кронштадт, 1899.
  • Богопознание и самопознание, приобретаемые из опыта, СПб., 1900.
  • Правда о Боге, о Церкви, о мире и о душе человеческой. Из нового дневника. Размышления православного христианина, М., 1900.
  • Благодатные мысли о небесном и земном, СПб., 1901.
  • Христианская философия, СПб., 1902.
  • Мысли христианина, СПб., 1905.
  • Сергиев И. Путь к Богу. СПб., 1905.
  • Созерцания и чувства христианской души, СПб., 1905.
  • Начала веры, М., 2009. ISBN 978-5-91362-208-2 .
  • Avtobiografija , Sewer, St. Petersburg 1888.
  • Moja schisn wo Christe , ili minuty duchownago treswenija i soserzanija blagogowejnago chuwstwa, duschewnago isprawlenija i pokoja w Boge. Iswletschenija is dnewnika, 3 vols. In 4 books, Moscow 1891–1896.
  • O sile molitwy . Po rukowodstwu o. Ioanna Kronschtadtskago. (Urok blagodatnoj schisni), Moscow 1894.
  • O sile wery . Po rukowodstwu o. Ioanna Kronschtadtskago. (Urok blagodatnoj schisni), Moscow 1894.
  • O kreste Christowom w oblitschenii mnimych staroobrjadcew, St. Petersburg 1896.
  • Natschalo i konez naschego semnogo mira . Opyt raskrytija prorotschestv Apokalipsisa, St. Petersburg 1901.

After his death the following were published:

  • Schiwoj kolos s duchownoj niwy protoiereja Ioanna Ilyicha Sergiewa Kronschtadtskago. Wypiski is dnewnika sa 1907–1908 gg, ed. v. FN Ornatski, St. Petersburg 1909.
  • Wenok na svezhuju mogilu Kronschtadtskago pastyrja protoiereja Ioanna Ilyicha Sergiewa, ed. v. PG Chemjakina, St. Petersburg 1909.
  • Dnewnik , ed. v. Petr (Pigol), Vol. 1ff, Moscow 2001ff.
  • Dnewnik , ed. v. Damaskin (Orlowski), M. Maksimow a. KG Geworkjan, Duchownoe nasledie Russkoj Prawoslawnoj Zerkwi, Bd. 1ff, Moscow a. Tver 2005ff.
  • Predsmertnyj dnewnik : 1908 maj-nojabr, ed. v. Petr (Pigol), Moscow, St. Petersburg a. Kronstadt 2006.
  • Sobranie sotschinenij , 6 vols., Kiev 2006.

Translations

literature

  • Сурский И. К. Отец Иоанн Кронштадтский - жизнеописание в двух томах .
  • Михаил Петрович Алабовский , священник. Великий пастырь русского народа. (Блаженной памяти о. Иоанна Кронштадтского). Киев, 1909.
  • Свящ. Александр Семёнов-Тян-Шанский . Отец Иоанн Кронштадтский. - Изд-во им. Чехова, Нью-Йорк, 1955.
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  • Sokolowa, TA, ed., Swjatoj prawednyj Ioann Kronschtadtski . 1829-1908. Sbornik, Rossijskie sudby 11, Moscow 1998.
  • Strischew, AN, ed., Swjatoj prawednyj Ioann Kronschtadtski w vospominanijach samovidzew , Moscow 1997.
  • Surski, IK, Otez Ioann Kronschtadtski , Moscow 2008, ISBN 5-85280-135-6 .
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  • Whyte, AD, Father John of the Greek Church . An appreciation, with some characteristic passages of his mystical and spiritual autobiography ("My Life in Christ"), Edinburgh, London a. New York 1898.

See also

Web links

Commons : Johannes von Kronstadt  - Collection of images, videos and audio files

Individual evidence

  1. ↑ a b c История канонизации святого Иоанна Кронштадтского в русском зарубежье ( MS Word ; 21 kB)
  2. ↑ Атеистический словарь. М .: Политиздат. 1983, стр. 193 (статья «Иоанн Кронштадтский»)
  3. ↑ Деяние Освященного Поместного Собора Русской Православной Церкви о канонизации праведного Иоанна Кронштадтского 8 июня 1990 года, Свято-Троице-Сергиева Лавра
  4. ↑ Точные слова из записи в метрической книге; цит. по: ЖМП. 1990, № 10, стр. 58 («Житие»)
  5. ↑ a b c d М. М. Любомудрова Кронштадский батюшка  ( Page no longer available , search in web archives )  Info: The link was automatically marked as broken. Please check the link according to the instructions and then remove this notice. @1@ 2Template: Dead Link / www.glinskie.ru   on the site Глинские чтения
  6. ↑ Сергиев Иоанн, протоиерей. Христианская философия. Спб., 1902, стр. 201.
  7. ↑ Краткое историческое описание приходов и церквей Архангельской епархии, Архангельск, 1894. М. М. Любомудрова Кронштадский батюшка  ( Page no longer available , search in web archives )  Info: The link was automatically marked as broken. Please check the link according to the instructions and then remove this notice. @1@ 2Template: Dead Link / www.glinskie.ru   on the site Глинские чтения
  8. ↑ a b М. М. Любомудрова Кронштадский батюшка  ( Page no longer available , search in web archives )  Info: The link was automatically marked as broken. Please check the link according to the instructions and then remove this notice.@1@ 2Template: Dead Link / www.glinskie.ru  
  9. ↑ a b Протоиерей Геннадий Беловолов Маменька, святыня моя on the website of the Metochion of the Leuschino Monastery in St.Petersburg ( Memento of the original from November 2, 2012 in the Internet Archive ) Info: The archive link has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice.  @1@ 2Template: Webachiv / IABot / www.leushino.ru
  10. ↑ a b Ф. А. Тимофеевский Краткий исторический очерк двухсотлетия города Кронштадта
  11. ↑ Александр Пронин Кронштадтский батюшка
  12. ↑ В Кронштадте восстановлена ​​часовня-усыпальница матери святого Иоанна Кронштадтского
  13. ↑ Протоиерей Геннадий Беловолов Внучка Иоанна Кронштадтского on the website of Metochions of Leuschino monastery to St.Petersburg ( Memento of the original dated November 2, 2012 at the Internet Archive ) Info: The archive link is automatically inserted and not yet tested. Please check the original and archive link according to the instructions and then remove this notice.  @1@ 2Template: Webachiv / IABot / www.leushino.ru
  14. ↑ Рассказы Любови Алексеевны Малкиной on the website of the Metochion of the Leuschino Monastery in St. Petersburg ( memento of the original of November 2, 2012 in the Internet Archive ) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this notice.  @1@ 2Template: Webachiv / IABot / www.leushino.ru
  15. ↑ Диакон Владимир Василик Святой праведный Иоанн Кронштадтский и вызовы современности
  16. ↑ a b c d e f g h i j k Житие святого праведного Иоанна Кронштадтского
  17. ↑ See Johannes von Kronstadt, Dnewnik (Diary), ed. v. Damaskin (Orlowski), Vol. 15, Moscow 2006, 337, 342, 506; Vol. 17, Tver 2009, 53.
  18. ↑ See Johannes von Kronstadt, Dnewnik, ed. v. Damaskin (Orlowski), Vol. 14, Tver 2009, 62, 194, 232; Vol. 17, Tver 2009, 25. “Православный церковный календарь 1992”. - Издание Московской Патриахии, стр. 3: abstinence from the beginning of the marriage.
  19. ↑ Св. Иоанн Кронштадтский и семья Несвицких Доклад проф. Светланы Шемякиной
  20. ↑ Шемякина Р. Г. Венок на свежую могилу незабвенного пастыря отца Иоанна Кронштадтского. Кронштадт, 1909; Шемякина Р. Г. Светлой памяти Елизаветы Константиновны Сергиевой. Кронштадт, 1909.
  21. ↑ a b Петербургскiя вeсти // «Московскiя Вѣдомости» . 24 декабря 1908, № 298, стр. 3.
  22. ↑ П. М. Чижовъ. Отецъ Іоаннъ Кронштадтскій. Жизнь, дeятельность и кончина добраго пастыря, великаго молитвенника и духовнаго скйслиника скйслиника Росітилика Рослис. Jordanville, NY, 1958, стр. 190-191.
  23. ↑ a b С.-Петербургскiя Вeдомости. 23 (5 января) декабря 1908, № 290, стр. 2.
  24. ↑ Надежда Киценко. . Святой нашего времени: отец Иоанн Кронштадтский и русский народ. М., 2006, стр. 27.
  25. ↑ Надежда Киценко. . Святой нашего времени: отец Иоанн Кронштадтский и русский народ. М., 2006, стр. 15th
  26. ↑ П. М. Чижовъ. Отецъ Іоаннъ Кронштадтскій. Жизнь, дeятельность и кончина добраго пастыря, великаго молитвенника и духовнаго скйслильника скйслийка Реміс. Jordanville, NY, 1958, стр. 9.
  27. ↑ Надежда Киценко. Святой нашего времени: отец Иоанн Кронштадтский и русский народ. М., 2006, стр. 116-117.
  28. ↑ Цит. по: Надежда Киценко. . Святой нашего времени: отец Иоанн Кронштадтский и русский народ. М., 2006, стр. 129.
  29. ↑ ЦГИА СПб. Ф. 2219. Оп. 1. Д. 12. Л. 9.
  30. ↑ Год со святым праведным Иоанном Кронштадтским. 8 февраля Православие.Ru 8 февраля 2007.
  31. ↑ See Johannes von Kronstadt, Dnewnik, ed. v. Petr (Pigol), January 11, 1857, Vol. 1, Book 2, Moscow 2002, 370; Dnewnik, ed. v. Damaskin (Orlowski), December 14, 1868, vol. 14, Tver 2009, 75; Predsmertnyj dnewnik, ed. v. Petr (Pigol), July 23, 1908, 34; Natschalo i konez naschego semnogo mira (beginning and end of our earthly world), St. Petersburg 2005, 105. 128. 154f. 175.
  32. ↑ Новый бизнес. Дом трудолюбия в Кронштадте Один из первых примеров социального предпринимательства в России  ( page no longer available , searching web archives )  Info: The link is automatically marked as defective. Please check the link according to the instructions and then remove this notice.@1@ 2Template: Dead Link / www.nb-forum.ru  
  33. ↑ Мильчик Н.И. По берегам Пинеги и Мезени. - Изд-во «Искусство». Ленинградское отделение. 1971.
  34. ↑ Свято-Князь-Владимирское_братство
  35. ↑ a b c d e В.М. Два дня в Кронштадте. Из дневника студента - М. 1902
  36. ↑ a b c d e Н.И.Большаков. Источник живой воды. Жизнеописание Иоанна Кронштадтского. - СПб. 1910.
  37. ↑ Cf. Moja schisn wo Christe, ili minuty duchownago treswenija i soserzanija blagogowejnago tschuwstwa, duschewnago isprawlenija i pokoja w Boge. Izvletschenija is dnewnika, 3 vols. In 4 books, Moscow 1891-1896.
  38. ↑ Cf. Dnewnik, ed. v. Damaskin (Orlowski), M. Maksimow a. KG Geworkjan, Duchownoe nasledie Russkoj Prawoslawnoj Zerkwi, Bd. 1ff, Moscow a. Tver 2005ff; Dnewnik, ed. v. Petr (Pigol), Vol. 1ff, Moscow 2001ff.
  39. ↑ See Johannes von Kronstadt, Dnewnik, ed. v. Damaskin (Orlowski), Vol. 12, Tver 2009, 295; Vol. 16, Twer 2008, 275, 364; Vol. 17, Twer 2009, 124, 203, 205, 228, 317, 330, 483, 500, 544.
  40. ↑ a b c d И. К. Сурский. Отец Иоанн Кронштадтский. В 2-х частях
  41. ↑ Беседа с сарапульскими пастырями. Цит.по: Святой праведный отец Иоанн Кронштадтский. Воспоминания самовидцев. - М., Отчий дом, 2004, 784 с.
  42. ↑ a b c d Святой праведный Иоанн Кронштадтский. Воспоминания самовидцев. - М., Отчий дом. 2004
  43. ↑ Светильник веры и благочестия. Святой Праведный Иоанн, Кронштадский Чудотворец. Житие. Новые чудеса. Санкт-Петербург, 2006.
  44. ↑ a b Игумения Таисия (Солопова). Беседы о. протоиерея Иоанна с настоятельницей Иоанно-Предтеченского Леушинского первоклассноиго монастыя юунастыр
  45. ↑ С.Животовский. На север с отцом Иоанном. Цит. по: Воспоминания самовидцев об Иоанне Кронштадтском. - М., Отчий дом. 2004
  46. ↑ В.Ильинский. Около отца Иоанна Кронштадтского. Воспоминания современников об Иоанне Кронштадтском. М. Ковчег. 1998. Эл.версия
  47. ↑ Русский Паломник. 1900 г. № 42. Стр.704. Цит. по: Н. И. Большаков. Источник живой воды. - СПб. 1910
  48. ↑ П. М. Чижовъ. Отецъ Іоаннъ Кронштадтскій. Жизнь, дѣятельность и кончина добраго пастыря, великаго молитвенника и духовнаго скйслиника Рослильника Рослисйка. Jordanville, NY, 1958, стр. 9.
  49. ↑ a b М.Меньшиков. Памяти святого пастыря. Воспоминания современников об Иоанне Кронштадтском. М. Ковчег. 1998. Эл.версия
  50. ↑ Сайт «Русская идея». Иоанн Кронштадтский - молитвенник земли Русской.
  51. ↑ Ответ о. Иоанна Кронштадтского на обращение гр. Л. Н. Толстого к духовенству ( Memento of the original from September 30, 2007 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice.  @1@ 2Template: Webachiv / IABot / vivovoco.rsl.ru
  52. ↑ Надежда Киценко. . Святой нашего времени: отец Иоанн Кронштадтский и русский народ. М., 2006, стр. 298.
  53. ↑ Внутреннія Извeстія. // «Правительственный Вeстникъ». 12 (24) октября 1894, № 221, стр. 1.
  54. ↑ Изъ Ливадіи. // «Правительственный Вeстникъ». 19 (31) октября 1894, № 227, стр. 1.
  55. ↑ «Русскій Паломникъ». 22 октября 1894, № 43, стр. 674.
  56. ↑ «Русскій Паломникъ». 26 ноября 1894, № 48, стр. 755
  57. ↑ Надежда Киценко. Святой нашего времени: отец Иоанн Кронштадтский и русский народ. М., 2006, стр. 296.
  58. ↑ «Правительственный Вeстникъ». 16 мая 1896, № 105, стр. 6th
  59. ^ Douglas Smith: Rasputin . Macmillan, London 2016. ISBN 978-1-4472-4584-1 . Pp. 71-72.
  60. ↑ С.Цветков. Исцеление пьяницы
  61. ↑ Епископ Арсений Жадановский. Воспоминания самовидцев. - М., Отчий дом. 2004
  62. ↑ сын М. Е. Салтыкова-Щедрина К.Салтыков. Воспоминания самовидцев. - М. Отчий дом 2004
  63. ↑ В. Т. Верховцева. Воспоминания самовидцев. - М. Отчий дом. 2004
  64. ↑ Отличительные свойства характера о. Іоанна Кронштадтскаго, сравнительно съ другими праведниками Митрополит Антоний (Храповицкий). // Протоіерей Іоанн Сергіевъ Кронштадтскій (журнал "Русскій инокъ". Джорданвилль, США).
  65. ↑ Роскошные одеяния о. Иоанна Глава 11-я из книги И. К. Сурского "Отец Иоанн Кронштадский".
  66. ↑ Свящ. А. Семёнов-Тян-Шанский . Отец Иоанн Кронштадтский. - Изд-во им. Чехова, Нью-Йорк, 1955, стр. 347.
  67. ↑ Воспоминанія объ о. Іоаннѣ Кронштадтскомъ. (Н. Ястребов) // «Церковныя Вeдомости» ( Архиерейского Синода , Королевство С. Х. С.). 1 (14) апреля 1930, № 7 (194), стр. 9-10.
  68. ↑ «Миссiонерское Обозрeнiе». 1905, № 1, стр. 191-193.
  69. ↑ Одоление смуты Слово митрополит Санкт-Петербургского и Ладожского Иоанна (Снычёва).
  70. ↑ Свящ. А. Семёнов-Тян-Шанский . Отец Иоанн Кронштадтский. - Изд-во им. Чехова, Нью-Йорк, 1955, стр. 343 и далее.
  71. ↑ Надежда Киценко. Святой нашего времени: отец Иоанн Кронштадтский и русский народ. М., 2006, стр. 280-281.
  72. ↑ «Церковный Вeстникъ». 1909, № 4 (22 января), стб. 97.
  73. ↑ (Ilarion Alfejev. Le Nom grand et glorieux. La vénération du Nom de Dieu et la prière de Jésus dans la tradition orthodoxe. Traduction du russe par Claire Jounievy, Hiéromoine Alexandre (Siniakov) et Dom André Louf. Paris. Les éditions du Cerf . 2007, p. 231); this reference was found in Nel Grillaert: What's in God's name: literary forerunners and philosophical allies of the imjaslavie debate. Stud. East Eur Thought (2012) 64: p. 163 - p. 181; doi: 10.1007 / s11212-012-9167-1 (chargeable).
personal data
SURNAME Kronstadt, Johannes von
ALTERNATIVE NAMES Кронштадтский, Иоанн (Russian); Sergiev, Ivan Ilyich (real name); Сергиев, Иван Ильич (Russian, real name)
BRIEF DESCRIPTION Russian Orthodox saint
DATE OF BIRTH October 31, 1829
PLACE OF BIRTH Sura , Arkhangelsk Governorate
DATE OF DEATH January 2, 1909
Place of death Kronstadt