About products 

Simon, Metropolitan of Moscow. Simon, Metropolitan (Getya Valentin Petrovich) Metropolitan Simon of Ryazan

Metropolitan Simon(in the world Sergei Mikhailovich Novikov; February 5, 1928, Zholnino village, Danilovsky district, Yaroslavl region - September 1, 2006, Nikolo-Babaevsky monastery, Nekrasovsky district, Yaroslavl region) - Bishop of the Russian Orthodox Church, Metropolitan of Ryazan and Kasimov. Honorary citizen of the city of Ryazan.

Family and youth

Born on February 5, 1928 in the village of Zholnino into a believing peasant family. Father - Mikhail Gavrilovich - for some time was the chairman of the collective farm. Mother - Anna Dmitrievna - was especially religious, in connection with which Sergei attended church from childhood. In the family, besides him, there were two more children: daughter Nina (then nun Nonna) and son Alexander.

He graduated from the 10th grade of the Vyatka secondary school in the Nekrasovsky district (1942), the Yaroslavl Chemical and Mechanical College (1947), worked as an electrical engineer, assistant to the head of the electrical department at a rubber products plant in Yaroslavl. He continued to visit the temple, met with hieromonk (future archimandrite) Abel (Makedonov), hieromonk (future metropolitan) Nikodim (Rotov), ​​and then with Archbishop of Yaroslavl and Rostov Dimitri (Gradusov), who recommended him for admission to the seminary.

According to contemporaries,

Sergei began to collect documents for admission, which turned out to be a very difficult task. His faith in God had long been mocked. ridiculed in the newspapers. They tried to distract by drawing them into a cheerful company and trying to accustom them to beer ... But Sergey remained adamant and firm in his faith in the Lord God. Upon learning of Novikov's intention to become a priest, the authorities of the factory where he worked were alarmed. He was called, persuaded to stay at the plant, promised a promotion, a high salary, an apartment, but all in vain ...

spiritual education

Graduated from the Moscow Theological Seminary (1955), the Moscow Theological Academy with a degree in theology (1959; subject of the candidate's work: "Metropolitan Filaret as an interpreter of the Holy Scriptures of the Old Testament").

Monk, teacher, bishop

On December 28, 1958, he was tonsured a monk with the name Simon, in honor of St. Simon of Radonezh, a disciple of St. Sergius.

Since 1959 - a teacher at the Moscow Theological Seminary, then the Moscow Theological Academy.

Since 1964 - Associate Professor at the Department of Byzantology of the Moscow Theological Academy.

In 1964-1965 he was rector of the Transfiguration Church of the Trinity Patriarchal Metochion in the village of Lukino, Moscow Region.

In 1965-1972 he was an inspector of the Moscow Theological Academy and Seminary.

October 11, 1972 appointed Bishop of Ryazan and Kasimov. The consecration was performed on October 14 at the Intercession Church of the Moscow Theological Academy. It was headed by Metropolitan of Tallinn and Estonia Alexy (Ridiger).

Activities and personal qualities

Vladyka Simon's obituary said:

Fulfilling various administrative obediences, Metropolitan Simon never ceased to be a pastor, and he considered serving the Church of Christ, the celebration of Divine Services, his main duty and main calling. The selfless archpastoral ministry of Metropolitan Simon, his amazing gift of words, his attentive and benevolent attitude towards people, and his encyclopedic knowledge attracted many people to him.

According to the memoirs of the deacon of St. Nicholas Church in the town of Rybnoe, Ryazan diocese,

When Vladyka Simon found out about my desire to become a deacon, he invited me to his place and got to know me better. When he found out that I was an artist, he talked to me about art, telling about the artists and their work such unique facts that I did not know. Vladyka loved poetry and knew the history of art well. He personally taught me the basics of the diaconal ministry.

Death: September 1(2006-09-01 ) (78 years old)
Nikolo-Babaevsky Monastery, Nekrasovsky District, Yaroslavl Oblast Episcopal consecration: October 14 Awards:

Metropolitan Simon(in the world Sergei Mikhailovich Novikov; February 5, Zholnino village, Danilovsky district, Yaroslavl region - September 1, Nikolo-Babaevsky monastery, Nekrasovsky district, Yaroslavl region) - Bishop of the Russian Orthodox Church, Metropolitan of Ryazan and Kasimov. Honorary citizen of the city of Ryazan.

Family and youth

Born on February 5, 1928 in the village of Zholnino into a believing peasant family. Father - Mikhail Gavrilovich - for some time was the chairman of the collective farm. Mother - Anna Dmitrievna - was especially religious, in connection with which Sergei attended church from childhood. In the family, besides him, there were two more children: daughter Nina (then nun Nonna) and son Alexander.

Since 1959 - a teacher at the Moscow Theological Seminary, then the Moscow Theological Academy.

Since 1964 - Associate Professor at the Department of Byzantology of the Moscow Theological Academy.

Activities and personal qualities

Vladyka Simon's obituary said:
Fulfilling various administrative obediences, Metropolitan Simon never ceased to be a pastor, and he considered serving the Church of Christ, the celebration of Divine Services, his main duty and main calling. The selfless archpastoral ministry of Metropolitan Simon, his amazing gift of words, his attentive and benevolent attitude towards people, and his encyclopedic knowledge attracted many people to him.
According to the memoirs of the deacon of St. Nicholas Church in the town of Rybnoe, Ryazan diocese,
When Vladyka Simon found out about my desire to become a deacon, he invited me to his place and got to know me better. When he found out that I was an artist, he talked to me about art, telling about the artists and their work such unique facts that I did not know. Vladyka loved poetry and knew the history of art well. He personally taught me the basics of the diaconal ministry.

During the period of his administration of the diocese, the number of parishes increased several times. Eight monasteries (four men's and four women's) were opened in the diocese, the Ryazan Theological School (; Bishop Simon taught liturgy in it) and an Orthodox gymnasium in the name of St. Basil of Ryazan (), at the Faculty of Russian Language and Literature of the Ryazan State Pedagogical University named after S. A. Yesenin, a department of theology was created. Vladyka was the editor-in-chief of the Ryazan Church Bulletin. For almost 10 years he was a member of the Mixed Theological Commission for Orthodox-Reformed Dialogue, participated in its meetings in Bulgaria, Norway, Switzerland, the Republic of Korea and other countries, and made presentations.

Vladyka especially revered St. Basil of Ryazan. The author of theological and church-historical works, including those dedicated to the holy prince Roman of Ryazan, Bishop of Ryazan and Murom Gabriel (Buzhinsky). V published an article in the Journal of the Moscow Patriarchy about the Grand Duke of Ryazan Oleg Ivanovich, in which he defended his reputation from historians who believed that this historical figure was an ally of the Tatar-Mongol Khan Mamai during the Battle of Kulikovo. He considered Grand Duke Oleg a patriot of Rus' and a defender of the interests of the Ryazan land, supported the popular veneration of the prince in the diocese. He offered to canonize Prince Oleg, but was refused by the Holy Synod. He paid special attention to the revival of the Mother of God-Nativity Monastery in Solotch, founded by Prince Oleg, in which the prince himself and his wife Evpraksia are buried.

While at rest in the Nikolo-Babaevsky Monastery, Metropolitan Simon continued to serve the liturgy and preach, received many guests, including students of the Orthodox Gymnasium named after St. Ignatius (Bryanchaninov). With his active participation in the monastery, a wooden St. Nicholas Church was built.

Museum of Metropolitan Simon

On February 15, a museum dedicated to the memory of Metropolitan Simon was opened in the Nikolo-Babaevsky Monastery. It is located in his monastery cell. Among the exhibits are the Metropolitan's ecclesiastical vestments, his ecclesiastical and secular awards, rare photographs, and the bishop's manuscripts.

Awards

Proceedings

  • Founder of Russian biblical science and exegetical school. // Journal of the Moscow Patriarchy. 1968, no. 2.
  • Professor of the Moscow Theological Academy M. D. Muretov and his works on the Four Gospels. // Journal of the Moscow Patriarchate. 1972, no. 4.
  • Holy Blessed Prince Roman, Passion-bearer of Ryazan // Journal of the Moscow Patriarchy. 1979. No. 12
  • His Grace Gabriel, Bishop of Ryazan and Murom (+27 April 1731) // Journal of the Moscow Patriarchate. 1984. No. 2.
  • Oleg Ivanovich, Grand Duke of Ryazan // Journal of the Moscow Patriarchy. 1988. No. 1.
  • His Holiness Patriarch Tikhon and His Service to the Russian Church // Journal of the Moscow Patriarchate. 1990. No. 4.
  • Glorification of the Life-Giving Trinity // Journal of the Moscow Patriarchy. 1993. No. 6.
  • Works, Epistles, Words and Speeches. Ryazan, 1998.
  • Sermons.
  • I sing of Your grace, Lady: Sermons delivered in Ryazan churches on the feasts of the Mother of God. Ryazan, 2004.

Write a review on the article "Simon (Novikov)"

Notes

Links

  • on the site "Russian Orthodoxy"
  • Hieromonk Savva (Mikheev), 2008

An excerpt characterizing Simon (Novikov)

“My wife,” continued Prince Andrei, “is a wonderful woman. This is one of those rare women with whom you can be dead for your honor; but, my God, what would I not give now not to be married! This I tell you alone and first, because I love you.
Prince Andrei, saying this, was even less like than before, that Bolkonsky, who was sitting lounging in Anna Pavlovna's armchairs and squinting through his teeth, uttering French phrases. His dry face kept trembling with the nervous animation of every muscle; eyes, in which the fire of life had previously seemed extinguished, now shone with a radiant, bright brilliance. It was evident that the more lifeless he seemed at ordinary times, the more energetic he was in those moments of almost painful irritation.
“You don’t understand why I say this,” he continued. “It's a whole life story. You say Bonaparte and his career,” he said, although Pierre did not talk about Bonaparte. – You are talking to Bonaparte; but Bonaparte, when he worked, went step by step towards the goal, he was free, he had nothing but his goal - and he reached it. But bind yourself to a woman, and like a chained convict, you lose all freedom. And everything that is in you of hope and strength, everything only weighs you down and torments you with repentance. Drawing rooms, gossip, balls, vanity, insignificance - this is a vicious circle from which I cannot get out. I am now going to war, to the greatest war that has ever been, and I know nothing and am no good. Je suis tres aimable et tres caustique, [I am very sweet and very eater,] continued Prince Andrei, “and Anna Pavlovna is listening to me. And this stupid society, without which my wife cannot live, and these women ... If only you could know what it is toutes les femmes distinguees [all these women of good society] and women in general! My father is right. Selfishness, vanity, stupidity, insignificance in everything - these are women when everything is shown as they are. You look at them in the light, it seems that there is something, but nothing, nothing, nothing! Yes, don’t marry, my soul, don’t marry, ”Prince Andrei finished.
“It’s funny to me,” said Pierre, “that you yourself, you consider yourself incapable, your life a spoiled life. You have everything, everything is ahead. And you…
He did not say that you were, but his tone already showed how highly he appreciated his friend and how much he expected from him in the future.
"How can he say that!" thought Pierre. Pierre considered Prince Andrei a model of all perfection precisely because Prince Andrei combined to the highest degree all those qualities that Pierre did not have and which can be most closely expressed by the concept of willpower. Pierre was always amazed at Prince Andrei's ability to calmly deal with all kinds of people, his extraordinary memory, erudition (he read everything, knew everything, had an idea about everything), and most of all his ability to work and study. If Pierre was often struck by the lack of the ability of dreamy philosophizing in Andrei (which Pierre was especially prone to), then he saw this not as a drawback, but as a strength.
In the best, friendly, and simple relations, flattery or praise is necessary, as grease is necessary for wheels to keep them moving.
- Je suis un homme fini, [I am a finished man,] - said Prince Andrei. - What to say about me? Let's talk about you," he said after a pause and smiled at his comforting thoughts.
This smile was immediately reflected on Pierre's face.
- And what to say about me? - said Pierre, spreading his mouth into a carefree, cheerful smile. – What am I? Je suis un batard [I am an illegitimate son!] - And he suddenly blushed crimson. It was evident that he made a great effort to say this. - Sans nom, sans fortune ... [No name, no fortune ...] And well, right ... - But he did not say that he was right. - I'm free for now, and I'm fine. I just don't know what to start with. I wanted to seriously consult with you.
Prince Andrew looked at him with kind eyes. But in his look, friendly, affectionate, all the same, the consciousness of his superiority was expressed.
“You are dear to me, especially because you are the only living person among our entire world. You feel good. Choose what you want; it does not matter. You will be good everywhere, but one thing: stop going to these Kuragins, to lead this life. So it doesn’t suit you: all these revels, and hussars, and that’s all ...
“Que voulez vous, mon cher,” said Pierre, shrugging his shoulders, “les femmes, mon cher, les femmes!” [What do you want, my dear, women, my dear, women!]
“I don’t understand,” Andrei answered. - Les femmes comme il faut, [Decent women,] is another matter; but les femmes Kuragin, les femmes et le vin, [Kuragin's women, women and wine,] I don't understand!
Pierre lived with Prince Vasily Kuragin and participated in the wild life of his son Anatole, the same one who was going to be married to the sister of Prince Andrei for correction.
“You know what,” said Pierre, as if he had an unexpectedly happy thought, “seriously, I have been thinking about this for a long time. With this life, I can neither decide nor think about anything. Headache, no money. Today he called me, I will not go.
“Give me your word of honor that you won’t ride?”
- Honestly!

It was already two o'clock in the morning when Pierre went out from his friend. The night was a June, Petersburg, duskless night. Pierre got into a cab with the intention of driving home. But the closer he drove, the more he felt the impossibility of falling asleep that night, which was more like evening or morning. Far away it was visible along the empty streets. Dear Pierre remembered that Anatole Kuragin was supposed to meet the usual gambling society that evening, after which there was usually a drinking bout, ending in one of Pierre's favorite amusements.
"It would be nice to go to Kuragin," he thought.
But at once he remembered his word of honor given to Prince Andrei not to visit Kuragin. But immediately, as happens with people who are called spineless, he so passionately wanted to once again experience this dissolute life so familiar to him that he decided to go. And immediately the thought occurred to him that this word meant nothing, because even before Prince Andrei, he also gave Prince Anatole the word to be with him; finally, he thought that all these words of honor were such conditional things, having no definite meaning, especially if one realized that perhaps tomorrow either he would die or something so unusual would happen to him that there would no longer be any honest , nor dishonorable. This kind of reasoning, destroying all his decisions and assumptions, often came to Pierre. He went to Kuragin.
Arriving at the porch of a large house near the horse guard barracks in which Anatole lived, he climbed onto the illuminated porch, onto the stairs, and entered the open door. There was no one in the hall; there were empty bottles, raincoats, galoshes; there was a smell of wine, a distant voice and a cry could be heard.
The game and dinner were already over, but the guests had not yet left. Pierre threw off his cloak and entered the first room, where there were the remnants of dinner and one footman, thinking that no one could see him, was secretly finishing his unfinished glasses. From the third room came fuss, laughter, cries of familiar voices and the roar of a bear.
About eight young people crowded preoccupiedly near the open window. Three were busy with a young bear, which one dragged on a chain, scaring the other with it.
“I hold a hundred for Stevens!” one shouted.
– Look not to support! shouted another.
- I'm for Dolokhov! shouted a third. - Take it apart, Kuragin.
- Well, drop Mishka, there's a bet.
- In one spirit, otherwise it is lost, - shouted the fourth.
- Yakov, give me a bottle, Yakov! - Shouted the owner himself, a tall handsome man, standing in the middle of the crowd in one thin shirt, open in the middle of his chest. - Stop, gentlemen. Here he is Petrusha, dear friend, - he turned to Pierre.
Another voice of a short man, with clear blue eyes, which was especially striking among all these drunken voices with its sober expression, shouted from the window: "Come here - break the bet!" It was Dolokhov, a Semyonov officer, a well-known gambler and swindler, who lived with Anatole. Pierre smiled, looking cheerfully around him.
- I don't understand anything. What's the matter?
Wait, he's not drunk. Give me a bottle, - said Anatole and, taking a glass from the table, went up to Pierre.
- First of all, drink.
Pierre began to drink glass after glass, scowling at the drunken guests, who again crowded at the window, and listening to their conversation. Anatole poured him wine and said that Dolokhov was betting with the Englishman Stevens, a sailor who was here, that he, Dolokhov, would drink a bottle of rum, sitting on the third floor window with his legs down.
- Well, drink it all! - said Anatole, giving the last glass to Pierre, - otherwise I won’t let him in!
“No, I don’t want to,” said Pierre, pushing Anatole away, and went to the window.
Dolokhov held the Englishman's hand and clearly, distinctly pronounces the terms of the bet, addressing primarily to Anatole and Pierre.
Dolokhov was a man of medium height, with curly hair and light blue eyes. He was twenty-five years old. He did not wear a mustache, like all infantry officers, and his mouth, the most striking feature of his face, was completely visible. The lines of this mouth were remarkably finely curved. In the middle, the upper lip fell energetically onto the strong lower lip in a sharp wedge, and something like two smiles constantly formed in the corners, one on each side; and all together, and especially in combination with a firm, insolent, intelligent look, made such an impression that it was impossible not to notice this face. Dolokhov was a poor man, without any connections. And despite the fact that Anatole lived in tens of thousands, Dolokhov lived with him and managed to put himself in such a way that Anatole and everyone who knew them respected Dolokhov more than Anatole. Dolokhov played all the games and almost always won. No matter how much he drank, he never lost his head. Both Kuragin and Dolokhov at that time were celebrities in the world of rake and revelers in St. Petersburg.
A bottle of rum was brought; the frame, which did not allow one to sit on the outer slope of the window, was broken down by two lackeys, apparently in a hurry and timid from the advice and cries of the surrounding gentlemen.
Anatole, with his victorious air, went up to the window. He wanted to break something. He pushed the footmen away and pulled the frame, but the frame did not give up. He broke the glass.
“Well, come on, strong man,” he turned to Pierre.
Pierre took hold of the crossbars, pulled, and with a crack turned the oak frame inside out.
- All out, otherwise they will think that I am holding on, - said Dolokhov.
“The Englishman is boasting… huh?… good?…” said Anatole.
“Good,” said Pierre, looking at Dolokhov, who, taking a bottle of rum in his hands, went up to the window, from which he could see the light of the sky and the morning and evening dawns merging on it.

Metropolitan of Moscow. He ruled the metropolia from September 6, 1494 to April 30, 1511. The appointment of S., who until that time was hegumen of the Trinity-Sergius Monastery, to the metropolitan throne was distinguished by solemnity unprecedented in the Moscow State and was accomplished with the personal participation of the Grand Duke. On the very day of the consecration, at the end of the liturgy, when the time had come to raise the new metropolitan to the metropolitan seat, the Grand Duke, passing the baton to the new archpastor, addressed him with a short speech. The Metropolitan, in turn, answered the Grand Duke with a short word. After the dedication, S. rode around the city on a donkey, and the donkey was led under him by the boyar of the Grand Duke. This kind of appointment to the management of the metropolis was an innovation against the previous time, and it should be looked at as the desire of the Grand Duke John III, on the one hand, to introduce new external forms into our higher social life that would be more consistent with the "decorated, fine royal rank" (in the words of Constantine Porphyrogenitus), and on the other hand - to show and declare the royal rights of the sovereign in relation to the metropolitan. During the reign of Metropolitan S., mainly on his initiative and always under his chairmanship, councils were repeatedly convened to resolve the most important issues of church life. So, in 1503, a council was held, convened for the improvement of the Orthodox Church; at this council the following decisions were made: on the non-collection of fees by bishops for ordination to church degrees; about non-service in the world to widowed priests and deacons; about the failure of priests and deacons who are not widows to celebrate the liturgy the next day after they get drunk and about the non-life of monks and nuns in the same monasteries. At the same council, the issue of taking away immovable estates or estates from monasteries was also raised, but was left without permission, since after a debate on this issue, Metropolitan S. presented to John that the clergy did not consider themselves entitled to take those lands and other immovable lands from monasteries. property that was donated by various pious people. In 1504, in November, a council was drawn up against the sect of the Judaizers, at which the adherents of this sect were cursed, the main of them were executed, and the rest of the heretics were sent to prison and to monasteries. Metropolitan S. preserved two instructive messages to Great Perm, written on August 22, 1501. In the first message addressed to the Perm clergy, Metropolitan S. urged representatives of the spiritual authorities not only with his teaching, but also with his life to instruct the Permians, their prince and everything ruling class, prompting them to eradicate the worship of idols among the people. In his epistle to all Permian Christians, the metropolitan exhorted these newly baptized Christians to firmly and unswervingly adhere to the true Christian faith they had accepted, to strictly and diligently fulfill all Christian duties; in particular, Metropolitan S. exhorted newly converted Christians to lag behind everything pagan, urging them not to serve idols, not to pray to the idiot Warrior, not to marry according to the old and Tatar customs, strictly observe fasts, etc. During the entire time of his archpastoral ministry, S. enjoyed great respect and location of John III. After sixteen years of governing the metropolis, S. died on April 30, 1511.

E. Golubinsky, "History of the Russian Church", vol. II. First half. - Stroev, "Lists of hierarchs and abbots of monasteries". - Karamzin, "History of the Russian State", vol. VI. - Solovyov, "History of Russia from ancient times", vol. V.

A. Yuriev.

(Polovtsov)

Simon, Metropolitan of Moscow

Metropolitan of Moscow from 1496 to 1511; before that he was abbot of the Trinity-Sergius Monastery. Enjoyed great respect of John III. Mainly on the initiative of S. and always under his chairmanship, cathedrals to solve the most important questions of church life. In 1501, S. wrote a letter to the Perm clergy, in which he urged him not only with his teaching, but also with his life to instruct the Permians, their prince and their entire ruling class, encouraging them to eradicate the service to the idol of Voppel and all sorts of pagan requirements among the people. In 1503, under the chairmanship of S., a council was held, which decided not to charge anything for ordination to the priesthood. Another conciliar meeting held under him Code It was directed against the atrocities in the lives of widowed priests and deacons.

N. B-v.

Among the archpastors who lived during the years of the oppression of the Church from the Soviet authorities and wisely managed the flock entrusted to them, one cannot fail to mention the outstanding hierarch - Metropolitan Simon (Novikov), who reposed in Bose quite recently - in 2006.

The whole life of this remarkable man was devoted to the service of the Church of Christ. Fulfilling various administrative obediences, Metropolitan Simon never ceased to be a pastor, and he considered serving the Church of Christ, the celebration of Divine Services, his main duty and main calling. The selfless archpastoral service of Metropolitan Simon, his amazing gift of words, attentive and benevolent attitude towards every person, encyclopedic knowledge attracted many people to him. The result of his wise pastoring was an increase in the number of parishes of the Ryazan diocese, which he ruled for about thirty years, four times.

He was not filled with excessive oratory and eloquence, but sometimes his vision of God was reflected in short and very simple words - the fruit of an ascetic life, seeking consolation in God, who could strengthen his heart in the feat of compassion for the flock.

Truly, Metropolitan Simon can be called a theologian, since he, collecting theoretical knowledge of theological science, combined his education with practical growth in spiritual life. “It is impossible to comprehend the mysteries of theology and achieve true contemplation for someone who has not been cleansed of passions through the practical activity of the commandments of Christ.” Comprehension of the depths of the teaching about God, Vladyka Simon strove for moral purity, following the gospel word: "Blessed are the pure in heart, for they shall see God" (Matt. 5:8). The life of this bishop-preacher reflected the fullness of inner spiritual wealth.

Metropolitan Simon (Novikov), in the world Sergei Mikhailovich Novikov, was born on February 5, 1928 in the village of Zholnino, Danilovsky District, Yaroslavl Region, into a peasant family. Then the family moved to the town of Kishanovo. Vladyka's parents, Mikhail and Anna Novikov, were believers, and from childhood he began to go to the Church of the Resurrection of the Word, located two kilometers away. He believed and prayed so earnestly that his peers called the boy "monk." Then, when Sergei was studying in the village of Vyatskoye, he also sang along with his sister Nina in the kliros of the local church.

In the Novikov family, every day began with a prayer, to which the mother taught the children. The whole way of life, the way of the house were permeated with the Christian spirit: everyone worked on the land, went to church on holidays, children observed fasts from an early age, knew a lot of prayers. And all this despite the fact that the father of the family was the chairman of the collective farm and the life of the Novikovs was in full view of the fellow villagers. Severity and love, wisdom and simplicity organically combined in the parents of the future ruler.

Vladyka Simon recalled his childhood as follows: “At that time I still did not understand the Church Slavonic words of the prayer that my mother taught me. And so I prayed as my childhood feelings suggested. We lived very poorly, sometimes there was nothing to eat. And I prayed: “Lord, give us more flour ...” On Christmas Eve, we children sat for hours at the window to see when the first star would appear ... ".

“One of the most vivid childhood memories of Vladyka Metropolitan is the feast of Holy Pascha. She was so expected, desired, that it was not at all difficult for him, a five-year-old boy, to get up early in the morning, in the dark, and, holding tightly to his mother’s firm hand, follow his older brother and sister along the fragile bridge across the river to the neighboring village ... The sweetness of Easter singing, the solemn decoration of the temple and icons, the warm crackling of many candles, the enveloping aroma of incense - all this unforgettable, unearthly joy fit so tightly into the child's heart that the desire to be closer to God firmly settled in it.

“And I also loved to study very much,” Vladyka recalls, “I even abused the parental agreement: do not disturb the one of the children who is sitting at the book. It used to be that my father would get together to chop wood, and I - for a book.

After school, in 1943, the future Bishop entered the Yaroslavl Chemical-Mechanical College, studying was quite easy for him. Then, already a young specialist, Sergey Novikov was sent to the Yaroslavl plant "Rezinotekhnika", working at which he continued to lead a pious life, visiting churches in Norsky and Tolgobol, as well as the Smolensk church in the nearby village of Fedorovsky. “I used to go in early spring in felt boots, and there was slush all around,” he recalled. - I'll take off my boots and run barefoot to the temple. Thus my soul aspired to faith.”

The factory authorities, seeing such an unusual desire of a young, promising specialist, tried in every possible way to re-educate him, giving instructions and holding conversations. But the desire to serve God grew stronger and stronger in the heart of the future archpastor.

Although no biography of Metropolitan Simon (Novikov) indicates the fact that he served in the Armed Forces, Bishop Simon’s work book, which is currently kept in his house-museum in the Nikolo-Babaevsky Monastery of the Yaroslavl Diocese, contains an entry about his return from the army in 1947.

The meeting with Metropolitan Nikodim (Rotov) dates back to the same time, which served to Sergei Novikov's further choice of monasticism as the path of his personal life achievement. On the evening of the Feast of the Transfiguration in 1947, Sergei Novikov went into the church where Hierodeacon Nikodim, who had just been ordained by Archbishop Dimitry (Gradusov), was serving; the consciousness that I should also be a monk. And I flew from the service, as if on wings.

Here, in Yaroslavl, in 1950, Sergei met with Father Abel (Makedonov), who had arrived from Ryazan, who had a significant influence on Vladyka and became his first confessor. Father Abel was a friend of Metropolitan Nikodim. “On Saturday, after work, I went to pray for the Vespers in the village of Fedorovskoye... After the service, a young priest in a half-mantle came out of the altar. I approached him for a blessing... Soon I got to know Fr. Abel closely. After the service, he invited me to his home.

Vladyka Simon often later, in conversations with close people, recalled his communication with Father Abel in Yaroslavl. Truly, he was a man of God who was able to absorb the experience of Orthodox asceticism, in fact to fulfill the gospel commandments, imitating the work of the Holy Fathers. Father Abel was a man who preserved the succession of monastic traditions. In his spiritual ascent, he chose the saving royal path, walking along it and deviating neither to the right nor to the left.

Through Father Abel, Sergei also became known to the Archbishop of Yaroslavl and Rostov Dimitri (Gradusov), the former Archbishop of Ryazan and Kasimov (1944-1946). Vladyka Dimitry gave him, as a zealous parishioner, a ticket to life - a recommendation for admission to the Moscow Theological Seminary. Having received the blessing of Father Abel and having settled his affairs at the factory, Sergei Novikov went in 1951 to enter the Moscow Theological Seminary, where he studied until 1955, when he successfully completed the seminary course and entered the Moscow Theological Academy.

At that time, the Moscow Theological Schools were headed by a graduate of the pre-revolutionary Kyiv Theological Academy, Archpriest Konstantin Ruzhitsky, the best pedagogical forces were concentrated here, and the largest number of students studied. Father Konstantin “managed to organize the correct routine of academic and seminary life, he had the most favorable relations with teachers and students, he was valued by the hierarchy; thanks to his flexibility, diplomatic talent, ability to find a compromise, he was able to successfully defend the interests of theological schools.

“The life of the Moscow Theological Schools was beneficially influenced by their stay within the walls of the great shrine - the Trinity-Sergius Lavra ... students participated in monastic services as singers, sexton, readers, were fed by Lavra confessors. The semi-monastic way of life of the Moscow theological schools, their close connection with the monastery deepened the faith of the pupils, prompting many to take tonsure.

On December 17, 1958, Sergey Novikov was accepted into the brethren of the Trinity-Sergius Lavra and in the same year, on December 28, he was tonsured a monk by the Lavra's abbot, Archimandrite Pimen (Khmelevsky, later Archbishop of Saratov and Kamyshinsky) with the name Simon, in honor of St. Simon of Radonezh , a disciple of St. Sergius.

And in this it is impossible not to see the action of the Almighty Providence of God, which, bearing in Holy Baptism the name of the Reverend Abbot Sergius of Radonezh, calls in monastic life the name of the disciple of the Reverend.

This saint of God, an associate of the great Abbot of Radonezh, became very dear to the heart of Bishop Simon. Vladyka, when he was Archbishop of Ryazan, wrote a separate service to St. Simon of Radonezh.

On January 18, 1959, Bishop Pimen (Izvekov) of Dmitrovsky, the future His Holiness Patriarch of Moscow and All Rus', father Simon was ordained a hierodeacon in the Resurrection Church in Sokolniki, and on April 12 of the same year, a hieromonk.

In 1959, Father Simon graduated from the Moscow Theological Academy in the first category with a degree in theology for an essay in the department of the Holy Scriptures of the Old Testament on the topic "Metropolitan Filaret as an interpreter of the Holy Scriptures of the Old Testament." Left as a teacher at the Moscow Theological Seminary, and since 1963 - at the Academy.

On January 2, 1964, His Holiness Patriarch Alexy I of Moscow and All Rus' elevated him to the rank of archimandrite. In the same year, he was approved as an associate professor at the Department of Byzantology; a summary of his lectures on the history of the Greco-Eastern Church has been preserved.

The teaching experience of Father Simon is a continuation of the traditions of the Lavra school; Schema-Archimandrite John (Maslov) had a great influence on him. Here is how Vladyka recalled it: “Once I came to the cell of Father John (Moslov) in the Trinity-Sergius Lavra… I needed to consult with him about my lecture. Father John listened to me and ... said what I should read and how to read.

At the same time in 1964-1965. he was the rector of the Church of the Transfiguration of the Trinity Patriarchal Metochion, in the village of Lukino near Moscow, near Peredelkino station.

Since 1965, the difficult obedience of the inspector of the Moscow theological schools was entrusted to Father Simon. Here he has proven himself very well. “If someone was guilty, he, having received news of this misconduct, came to the room where the guilty person lived, and told something from the lives of the saints. Everyone listened attentively - he spoke very interestingly. And the one who was to blame understood that this story was addressed to him, and if he did not correct himself, then the next time there would not be a story, but something else. This is how he influenced his students.

It should be noted, according to the recollections of those who knew Bishop Simon closely, that even in his later archpastoral service, he often, in response to a request for spiritual advice or instruction, cited an example from the life of a saint, moreover, the example turned out to be most welcome, and the questioning person, touching through Metropolitan Simon to the spiritual richness of hagiographic literature, sometimes for the rest of his life he remembered such communication with Vladyka.

Many teachers and students at that time in the Lavra of St. Sergius remember with gratitude Bishop Simon as a loving educator and an outstanding teacher. In his deeds, actions and even gestures - in everything it was seen that “he stands before God, reverently to the highest degree. Moreover, in simple conversations, he did not pull on himself anything so super-holy. It was just felt that he always remembers that God hears and appreciates what he says.

At that time, the Moscow Theological Schools were headed by Bishop Filaret (Vakhromeev) of Dmitrovsky, and the teachers were “prominent church scientists, professors - Bishop Pitirim (Nechaev), Archpriests John Kozlov, Alexander Vetelev, Andrey Sergeenko, as well as Dmitry Ogitsky, V. Talyzin, A. AND. Georgievsky, I.N. Shabatin; of the teachers of the new generation who were educated in theological schools in the 1950s - professors Archpriest Alexy Ostapov, hieromonk, then hegumen Mark (Lozinsky) ... Professor K.E. Skurat". Among such ascetics of spiritual enlightenment, Father Simon performed his ministry as a teacher.

According to the words of Metropolitan of Minsk and Slutsk Filaret (Vakhromeev), he had the best memories of Metropolitan Simon from that period. For the Academy, their joint management: his as rector, father Simon as inspector and father Alexy Ostapov as secretary of the Academic Council, was very successful and fruitful.

Remembering that period in Vladyka Simon’s life, Metropolitan Sergiy of Voronezh and Borisoglebsk said: “It was the most blessed time in the post-war history of the Moscow Theological Schools, because the joint service of the inspector of the Academy, Archimandrite Simon, its then rector, Archimandrite Filaret (now Metropolitan of Minsk and Slutsk, Patriarchal Exarch of All Belarus) and Archpriest Alexy Ostapov (now deceased) formed a good administrative and prayer alliance. The students felt at the Academy as in their own family, as at home. Believe me, with the departure of Vladyka Simon to the Ryazan cathedra, theological schools were orphaned, although we rejoiced that our inspector is now a bishop. There has never been such home comfort, such warmth, such love at the Academy, which warmed every student and teacher.

On October 11, 1972, Archimandrite Simon (Novikov) was "determined to be the Bishop of Ryazan and Kasimov" by a decree of His Holiness Patriarch Pimen of Moscow and All Rus' and All Russia and the Holy Synod.

On October 14, 1972, in the Intercession Church of the Moscow Theological Academy, Archimandrite Simon was consecrated Bishop of Ryazan and Kasimov. The ordination was performed by: Metropolitan Alexy of Tallinn and Estonia, Archbishop Alexy of Krasnodar and Kuban, Archbishop Philaret of Dmitrov, Bishop Bartholomew of Tashkent and Central Asia, Bishop Pimen of Saratov and Volgograd, Bishop Anatoly of Vilna and Lithuania.

According to the memoirs of the MDAiS teacher M.Kh. Trofimchuk, during the consecration, “everyone prayed for the granting of God’s help in his hierarchal service, the strength of his spiritual and bodily strength. Everyone was sure that he would become a worthy bishop, for, being an inspector, he fully justified the trust of the hierarchy that appointed him to this post.

In his speech for the nomination as a bishop, Vladyka Simon, realizing the difficulty of his new ministry, said: “I know the words of Moscow Metropolitan Filaret: “Bishopric for me is not an honor, but a feat.” I confess that I am not now fully aware of all the labors and feats that I will encounter in my new responsible hierarchal service, which, one must think, Filaretov’s wisdom then saw with all clarity, but my heart feels that this service is beyond my strength. And therefore, naturally, my gaze is directed now to our Chief Shepherd Jesus Christ. To him, the Great Bishop, I completely entrust myself ... I console myself with the hope of the eternal protection of the Queen of Heaven and the prayerful intercession of our reverend and God-bearing Father Sergius, in whose monastery I was honored to enter the "number of the monks." I resort to the prayerful intercession of the saints of the land of Ryazan, and especially to St. Basil, its primate, to help me manage the Ryazan flock given to me by God.

On October 19, 1972, Vladyka Simon arrived in the city of Ryazan, which became the site of his archpastoral sacrificial service for many decades. Vladyka Simon celebrated his first Liturgy in the diocesan city on October 22, the feast day of the Korsun Icon of the Mother of God. This day became very dear to Metropolitan Simon, and later in his sermons he often recalled the first Divine Liturgy in the God-saved city of Ryazan.

This diocese became very dear to the heart of Metropolitan Simon. Archpriest Vladimir Pravdolyubov, who for many years served as a pastor in Ryazan, cites an interesting case to confirm this: “When Vladyka Gleb (Smirnov) expected to be here in Ryazan, Vladyka Simon was nominated to the metropolitan, to the Patriarchate, but he refused. Vladyka Gleb said: "Vladyka Simon refused a big post - he fell in love with the Ryazan diocese so much."

Vladyka Simon occupied the Ryazan and Kasimov sees for thirty-one years. Here, in Ryazan, in his hierarchal service, his multifaceted talent was fully revealed: as a leader and business executive, historian and theologian, preacher and writer, mentor and educator, patriot and public figure. Back in 1988, His Holiness Patriarch Pimen wrote to Vladyka: “You are known in our Church as an exemplary archpastor who takes care of the well-being of the entire Ryazan diocese, of the deanery of the flock entrusted to you.”

Assessing the thirty-year archpastoral path of Vladyka Simon, Metropolitan Sergius of Voronezh and Borisoglebsk said: “The Lord blessed Metropolitan Simon to perform episcopal service in one cathedra. This is the great mercy of God. And now we can regard this as the result of his attitude to his duty as a bishop. In the Soviet period of the life of the Church, the state policy was to change the bishops in the cathedra as often as possible, so that they could not become aware of the problems of the diocese, so that the people could not fall in love with their archpastor, merge with him. The Lord judged Vladyka Simon so that all these obstacles would pass him ... ".

For any careless word, especially uttered in a sermon, a clergyman in those years could be subjected to rebuke. Bishop Simon endured all the hardships associated with relations with the Soviet authorities. “He lived in those times when it was not safe for a priest to say a word. Every month or two, the first secretary of the Ryazan Regional Committee invited Vladyka Simon for a conversation. He did not grovel, did not humiliate himself. Although you know what power was then! "You don't want me to be here? - asked. “Okay, I’ll leave, I’ll go serve where the Lord God bless!” Under him, three or four first secretaries were replaced, and each invited him to a conversation. The secretaries left, but Vladyka remained.

In 1988, the St. John the Theologian Monastery was transferred to the diocese, the revival of which was "inextricably linked with the revival of Orthodoxy, with the spiritual and moral life of the land of Ryazan" . Bishop Simon put a lot of effort into its development, to the restoration of other churches and monasteries, he was especially zealous about the transfer of the Church of the Nativity of Christ Cathedral, where the relics of St. Basil of Ryazan are buried.

During the same years, 11 all-Russian saints by decree of His Holiness the Patriarch were numbered among the Council of Saints of Ryazan, St. Theophan, the recluse Vyshensky, the righteous Matrona Anemnyasevskaya, Blessed Lyubushka Ryazanskaya (Sukhanov) and Vasily Petrovich Kadomsky were canonized. The relics of five locally venerated saints were unearthed: Saints Theodoret, Misail, Gabriel, Meletios and Righteous Sophronius of Iberd. Bishop Simon paid special attention to the glorification of the Ryazan New Martyrs and Confessors, the discovery of their relics.

In Ryazan, thanks to Vladyka, a lot of Orthodox literature is published: the Vyshensky Pilgrim magazine is published, with the blessing of the governor of the St. John the Theologian Monastery, the all-Russian newspaper Blagovest is published, and the Ryazan Church Bulletin is published, the editor-in-chief of which was Vladyka Simon himself. In each issue one could find his articles or messages, words. The archpastor, together with the clergy and flock, supported all good undertakings, he blessed the creation of the Orthodox program "Grains" on Ryazan television, and a film dedicated to him was shot on the 700th anniversary of the repose of St. Basil of Ryazan.

Thus, Bishop Simon's sermon sounded not only from the pulpit, printed publications, television programs - all this also became a manifestation of the preaching ministry of the Ryazan archpastor.

In the regional center on the basis of the Ryazan State Pedagogical University. S. A. Yesenin and the Regional Institute for the Development of Education created an experimental Center for Orthodox Pedagogy. At the city library. S. A. Yesenina - Orthodox Youth Center.

September 1, 2001 at the Ryazan State Pedagogical University. S. A. Yesenin, a department of theology was opened at the Faculty of Russian Language and Literature.

But the main concern in the matter of spiritual enlightenment was for Metropolitan Simon the Theological School. It was opened on February 5, 1990 by decision of the Holy Synod and His Holiness Patriarch Pimen. The training period was originally one year. As the educational institution became established, the period of study increased. On February 16, 1999, the blessing of the Hierarchy for a four-year study was received. On August 17, 2004, according to the decision of the Holy Synod, the Ryazan Orthodox Theological School was transformed into the Ryazan Orthodox Theological Seminary.

Metropolitan Simon did not leave attention to his offspring - the Theological School. He regularly visited it, delved into all its needs, solved all difficult issues as far as possible, met and talked with pupils, and, in addition, he himself taught the Liturgy in it, instilling in students a love for worship and sharing with them his experiences and thoughts about life. Churches. "From 1990 to 1994 he was the rector of the school".

In addition, since 1995, the Orthodox gymnasium in the name of St. Basil of Ryazan began its activities, in which Vladyka Simon also showed particular interest.

Vladyka Simon responded with a word to all exciting events in public life, supported all good deeds and humane aspirations. He also responded to proposals for joint participation in all activities carried out by the administration of the region and the city of Ryazan. Vladyka took an active part not only in celebrations to mark the 1000th anniversary of the Baptism of Russia, the 800th anniversary of the Ryazan diocese, the 700th anniversary of the death of St. Ryazan, the 50th anniversary of the Victory, the 100th anniversary of the birth of S. A. Yesenin, City Days, etc.

The diocese, under the leadership of Bishop Simon, began active work on spiritual and moral education in the military educational institutions of the city of Ryazan.

By decree of February 25, 2000, His Holiness Patriarch Alexy II of Moscow and All Rus', he was elevated to the rank of metropolitan.

But besides this external activity, Bishop Simon paid great attention to the spiritual education of his flock, primarily through worship. He often liked to serve, visited remote rural churches. Vladyka Simon could, after celebrating the Divine Liturgy in the morning, go to the other end of the region to serve an akathist. He served slowly, calmly and solemnly. People, seeing the reverent attitude to the divine services of their archpastor, his care and attention to the flock, aspired to his services. This is how it is written about Vladyka Metropolitan in the book “Honorary Citizens of the City of Ryazan”: “Hundreds of believers flock to his services. Sometimes in public transport you can hear an involuntarily overheard conversation: “Vladyka Simon himself will conduct the service…” And people go and go to pray with him, both old and young, in order to rest their souls and receive divine grace - a spiritual charge from church fellowship, to listen sermons of the angel of the land of Ryazan, as some believers and clergy call him behind his back.

Vladyka Simon was very attentive to the clergy and people of God who came to him. He received visitors daily from ten in the morning until late in the evening. As Father Savva (Mikheev), a former cell-attendant of the Metropolitan, now Bishop of Voskresensky, Vladyka Simon, testifies, in the last years of his administration of the diocese, he received everyone who came to him, answered phone calls from clergy at any time. The clergy felt the paternal love of their bishop and answered him with filial gratitude.

“Once, answering a reporter’s question “Is it easy to be a Vladyka?”, that is, to manage a diocese, he said: “Like any leader, I deal with people ... I have enough worries about housework ... New churches are opening - I’m looking for frames. Lots of worries. But these worries are joyful.

At the same time, Vladyka always maintained an ascetic way of life, he had a burning love for prayer, for reading the Holy Scriptures. He loved to reflect on theological topics - knowledge of the theoretical truths of the dogma was organically combined in him with inner achievement; he was kind to all those around him.

“Vladyka knew how to joke, he talked a lot about culture, about the inner world of a person, about what a person will leave behind in this life, about the development of our city, shared what he had recently read. There was a hint of sadness in his words. He often repeated: "If only there were no war, military conflicts, so that blood would not be shed."

However, time took its toll, and the forces began to leave Metropolitan Simon, the burden of managing the Ryazan diocese weighed more and more on him. On May 7, 2003, by the decision of the Holy Synod in connection with the 75th birthday and according to the submitted petition, Bishop Simon was retired with a stay in the Nikolo-Babaevsky Monastery of the Yaroslavl diocese.

Metropolitan Simon chose the Nikolo-Babaevsky Monastery in the Nekrasovsky District of the Yaroslavl Region as the place of his solitary life, just like St. Ignatius (Bryanchaninov) a century and a half ago. Having settled in the ancient monastery, Vladyka did not hide the fact that he wanted to seriously study the works of St. Ignatius there and contribute to their dissemination in the world.

He did not choose, did not look for a place for his rest. I arrived in the spring of 2003, the trip was short. He examined the monastery, and in the summer he came for good. He, like St. Ignatius (Bryanchaninov) many years ago, chose this place for quiet prayers and labors.

At the time of Vladyka's arrival, the territory of the monastery was in such ruin that at first he lived with his sister in the village of Kishanovo, and visited the monastery only when divine services were performed. With the joint efforts of the parishioners and the brethren, the restoration of the church of St. John Chrysostom began, flower beds were laid out, and in the spring even birdhouses were installed on the trees. The people of Ryazan also organized a fundraiser for the construction of two solid wooden houses in the monastery for Bishop Simon and the Archbishop of Yaroslavl and Rostov Mikhei, who also moved here to rest. Both buildings, erected in the old traditions, turned out to be very similar both in size and style.

In recent years, Vladyka endured and overcame his weaknesses with steadfastness. He also met and communicated with many who came to him, he never spared either his strength or time.

Many Yaroslavl residents fell in love with the elder - they noted his humility, love, and peaceful spirit. Often he took part in divine services in the Feodorovsky Cathedral - on the days of special celebrations in the Yaroslavl land. Often, when health permitted, Metropolitan Simon led the Divine Liturgy. His sermons, penetrating quiet voice were remembered for a long time.

In retirement, many took care of Vladyka, starting with the ruling bishop, priests, monks and ending with the laity. Vladyka Simon greeted those who came to him truly with paternal kindness and cordiality, spoke a lot and with great warmth about his native places.

Despite the outward beauty of the house, in the very cell of Metropolitan Simon the atmosphere was always ascetic: books, icons, manuscripts, a minimum of household items.

The last months of his life Vladyka Simon was seriously ill, but he steadfastly struggled with the disease. It can be said about this time of his life that the power of God is made perfect in weakness.

Even at rest, he remained active. He read a lot, worked, and thanks to his aspirations and efforts, a wooden church was built in the Nikolo-Babaevsky Monastery in honor of St. Nicholas, Archbishop of the World of Lycia. He put a lot of effort into restoring the desecrated monastery. Jealousy for the house of God forced Bishop Simon to find a marble throne, which had once been in this temple, and after the devastation was taken to Yaroslavl as a pedestal for the monument to Lenin. Vladyka achieved the return of this shrine to its rightful place - to the altar of a new wooden church, at the consecration of which he personally attended shortly before his death, already in a wheelchair.

It was on his initiative that the Glinsky Readings were held in the Yaroslavl region in the spring of 2004, and on August 1, 2005. Vladyka visited the Nikolsky Cathedral of Pereslavl-Zalessky, where His Holiness Patriarch Alexy II of Moscow and All Rus' served the Divine Liturgy.

On August 13-14, 2004, Metropolitan Simon was in the Nikolo-Ugreshsky Monastery for the celebration of the anniversary of the episcopal consecration of His Grace Benjamin, Bishop of Lyubertsy, who not only served in the St. John the Theologian Monastery of the Ryazan diocese before his appointment to the Ugreshsky Monastery, but even before that had carried the obedience of a subdeacon to Bishop Simon in 1973.

Vladyka Simon prayed the evening before at the evening service, officiating the Divine Liturgy on the very day of the Feast of the Annunciation of the Precious Trees of the Life-Giving Cross. His service, selfless and zealous, full of slowness and greatness, made a huge impression on the brethren of the monastery, the students of the Theological Seminary and the parishioners of the monastery. Vladyka Simon, in spite of his advanced age and illness, was surprisingly cheerful and complacent. He was completely absorbed in the sacrament, on his face - not a shadow of fatigue. All the Metropolitan's attention is focused on the words of the prayer, on the experience of the celebration of the Sacrament of the Eucharist.

Both at the evening service and at the Liturgy, he addressed the people of God with words of instruction filled with deep wisdom.

Many people from Ryazan continued to visit him in the Babaevsky Monastery. Rimma Fyodorovna Popova, Deputy Chairman of the Ryazan Regional Peace Committee, recalls many of her trips to Metropolitan Simon. Vladyka was glad to see everyone who came to him. Every time they came to visit Vladyka, he gathered them together, listened to the news from Ryazan, then invited them to dinner, and after the meal he personally spoke with each one, instructing them with a word of edification and teaching his bishop's blessing.

Here is how one of these meetings is described by eyewitnesses: “In parting, Vladyka Simon presented several books with his works and sermons and told the following parable: “A novice comes to an elder and asks him: “Father, I do everything that you say, I try to fulfill everything commandments. And how do I know that I am saved? Then the elder said to him: you will be saved if you consider yourself worse than others - they will be saved, but I will not.

The blessed death of the righteous man followed at 4 am on September 1, 2006, in the 79th year of his life.

The funeral of Metropolitan Simon took place on September 4 at the Nikolo-Babaevsky Monastery. Bishop Simon was buried in this ancient monastery, at the altar of St. Nicholas Church, next to the burial place of St. Ignatius Brianchaninov. The funeral service was led by His Eminence Kirill, Archbishop of Yaroslavl and Rostov.

“Humility and meekness - this is what adorns a person, makes him pleasant and sweet to those around him. And if a warm loving heart is added to this, then all this makes a person “the salt of the earth, a candle that is placed on a candlestick to shine for everyone in the house,” said His Eminence Simon in his report on November 27, 1998. And these words were the fruit of many years of monastic career. Truly he followed the call of the apostle: “Look into yourself and into the doctrine; do this constantly: for by doing this, you will save yourself and those who listen to you ”(1 Tim. 4, 16).

The high spiritual experience of Metropolitan Simon can indirectly serve as such a case. Archpriest Sergius Pravdolyubov, rector of the Church of the Holy Trinity in Golenishchevo, Moscow, making a pilgrimage to Mount Athos, seeking spiritual guidance, turned to one confessor. Revealing to him some difficulty that had arisen in his life, he heard the question: “And who blessed you for this?” When Father Sergius named Bishop Simon's name, the confessor agreed with the archpastor's decision: "Well, if Bishop Simon, then there can be no questions."

Vladyka Simon was an extremely simple person in communication. Rimma Fedorovna Popova, who spoke with him for a long time and keeps a bright memory of this elder of God, recalls how he received her and other leaders of the Peace Defense Fund at congratulations on his namesake, Christmas and Easter holidays. In everything, the lord's love for people was felt, he met everyone with joy, showed attention; At the same time, despite the high church-administrative ministry, Vladyka always behaved directly and simply. Nothing in the behavior and appearance of a person escaped his gaze, he could penetrate into the inner world of a person. He was ready to give the necessary advice to everyone, and the person, seeing the benevolence and disposition of the archpastor, gratefully accepted the instruction.

During Vladyka Simon's lifetime, his sermons were published, which are notable for their brevity. According to Bishop Savva of Voskresensky, Metropolitan Simon developed for himself such a requirement for a sermon to be delivered - to combine the brevity of the teachings of Archpriest Rodion Putyatin with the depth of the theological wisdom of St. Basil the Great.

Vladyka Savva noted that Metropolitan Simon carefully prepared for delivering sermons. A few days before the service, I thought about it, made a brief summary. As a matter of fact, these notes formed the basis of the published collection of his homiletic works.

The direction of the development of the idea of ​​preaching in its theological aspect, Vladyka Metropolitan drew from patristic works. Vladyka Savva testifies that the most popular works in preparation for Vladyka Simon were the works of St. Innocent of Kherson and St. Theophan the Recluse, while in recent years the preacher often turned to the legacy of St. Ignatius Brianchaninov.

“For out of the abundance of the heart, the mouth speaks. A good man out of a good treasure brings forth good things; but an evil man brings forth evil out of an evil treasure… For by your words you will be justified, and by your words you will be condemned” (Matt. 12:34-37). These words of the Savior fully define the nature of the life, sermons and labors of Metropolitan Simon (Novikov).

Having experience in the spiritual life, Metropolitan Simon passed on this experience to his flock by his word. His sermon is the word of a shepherd who cares about the spiritual state of his wards, cares about their spiritual perfection, watches over their souls day and night. Preaching for Vladyka is a tool with which he achieves the goal of his archpastoral ministry - to bring "listeners at the very moment of the conversation or then, later, to communion with God" .

The shepherd-evangelist, imbued with this "sacred service", led his flock "until we all come into the unity of faith and the knowledge of the Son of God into a perfect man, in measure of the full stature of Christ" (Eph. 4:13). Truly, his self-sacrificing love for the Mother Church elevated him to sacrificial service at the height of episcopal rank, contriving him to accomplish the feat of preaching with the apostolic call: "We preach, punishing every man and teaching every kind of wisdom, that we may present every man in Christ Jesus" (Col. 1, 28).

Vladyka the Metropolitan preached relentlessly, knowing that “sermon is the only means of a steady and constant influence on the flock, imperceptibly, at times, for it itself, bringing it closer and closer to the closest communion with the Church ... preaching gives him in his hands a sure way to unite these souls into one whole, consonant in Christ, realizing everything that is happening around us externally. ”

Together with St. Gregory the Theologian, Vladyka Simon could say about his ministry the words: “I commit to the Spirit all mine and myself, and deed, and word, and inaction, and silence, only let Him possess me, let him lead me, let him guide my hand, mind and language, what it should and what it wants ... Now it hits the mind, and I will utter the word ... I am not so verbose that I wish to speak when they are forced to be silent, and I am not so silent and poorly educated so that at a time decent for the word, I began to believe storage mouth."

Performing his selfless service in the field of God, Vladyka Simon, seeing the fruit of the saving sowing of Christ, carried out by his archpastoral hands, grown a hundredfold on the Russian land, Vladyka could boldly exclaim to his spiritual children and all the flock: “The seal of my apostleship is you in the Lord” (1 Cor. .9, 3).


Deacon George Lind, Hierodeacon Job (Chernyshev)

In the world, Sergey Mikhailovich Novikov was born on February 5 in the village of Zholnino, Danilovsky District, Yaroslavl Region, into a peasant family.

He died early in the morning on September 1, at the age of 79.

For thirty years Bishop Simon headed one of the most ancient dioceses of the Russian Orthodox Church. All these years he remained at the Ryazan department. The result of his wise administration was to quadruple the number of parishes.

Bishop Simon is the author of the theological works “Metropolitan of Moscow Filaret (Drozdov) as an interpreter of the Holy Scriptures of the Old Testament”, “St. Basil, Bishop of Ryazan”, “Holy Mount Athos” and many others.

Fulfilling various administrative obediences, Metropolitan Simon never ceased to be a pastor, and he considered serving the Church of Christ, the celebration of Divine Services, his main duty and main calling. The selfless archpastoral ministry of Metropolitan Simon, his amazing gift of words, his attentive and benevolent attitude towards people, and his encyclopedic knowledge attracted many people to him.

Bishop Simon came to the Yaroslavl diocese in the city when he was 75 years old. Metropolitan Simon chose the Nikolo-Babaevsky Monastery in the Nekrasovsky district of the Yaroslavl region as the place of his solitary life, just like St. Ignatius (Bryanchaninov) a century and a half ago. Having settled in the ancient monastery, Vladyka did not hide the fact that he wanted to seriously study the works of St. Ignatius there and contribute to their dissemination in the world.

Awards

  • order of St. Prince Vladimir 2nd degree (June 25, 1971)
  • order of venerable Sergius of Radonezh (February 6, 1987)
  • order of venerable Sergius of Radonezh 1st degree, in connection with the 60th anniversary of his birth (February 2, 1988)
  • nominal panagia (1989)

Proceedings

  • "Metropolitan of Moscow Filaret as an interpreter of the Holy Scriptures of the Old Testament" (candidate essay).
  • "Founder of Russian biblical science and exegetical school". ZhMP. 1968, no. 2, p. 59-63.
  • "Professor of the Moscow Theological Academy M.D. Muretov and his works on the Four Gospels". ZhMP. 1972, no. 4, p. 75-80.
  • "In honor of the 550th anniversary of the glorification of St. Sergius of Radonezh". ZhMP. 1972, no. 9, p. 42.
  • Speech at the nomination as Bishop of Ryazan on October 13, 1972. ZhMP. 1972, no. 12, p. 7-8.
  • "On Divine Services, Sacraments and Rites in the Ethiopian Church". ZhMP. 1974, no. 4, p. 59-67.
  • "Holy Blessed Prince Roman of Ryazan Passion-Bearer". ZhMP. 1979, no. 12, p. 64-69.
  • On the second Sunday of Great Lent. ZhMP. 1981, no. 3, p. 39.
  • Word on the Dormition of the Most Holy Theotokos. ZhMP. 1981, no. 8, p. 45.
  • "Samaritan Week". ZhMP. 1982, no. 5, p. 35.
  • "The Good Samaritan". ZhMP. 1982, no. 12, p. 82.
  • "On the day of memory of the chief apostles Peter and Paul." ZhMP. 1983, no. 7, p. 20.
  • "Blessed Gabriel, Bishop of Ryazan and Murom". (+ April 27, 1931). ZhMP. 1984, no. 2, p. 10.

Literature

  • Autobiography dated October 16, 1972.
  • ZhMP. 1966, no. 11, p. 20.
  • - "-, 1967, No. 9, p. 11; No. 12, p. 17.
  • - "-, 1968, No. 2, pp. 59-63.
  • - "-, 1969, No. 6, p. 16; No. 10, p. 19; No. 12, p. 16.
  • - "-, 1970, No. 4, p. 15; No. 6. p. 22; No. 10, p. 27; No. 11, p. 4, 5; No. 12, p. 22.
  • - "-, 1971, No. 2, p. 12; No. 10, p. 18.
  • - "-, 1972, No. 1, p. 19; No. 4, p. 4; No. 9, p. 42; No. 10, p. 33, No. 11, p. 2; No. 12, p. 7-12, 24.
  • - "-, 1973, No. 1, p. 21; No. 6, p. 26; No. 7, p. 19; No. 9, p. 11; No. 11, p. 9.
  • - "-, 1974, No. 2, p. 2; No. 5, p. 5, 38; No. 9, p. 9.
  • - "-, 1975, No. 2, p. 5; No. 3, p. 18; No. 10, p. 22; No. 12, p. 9,.
  • - "-, 1976, No. 7, p. 11.
  • - "-, 1977, No. 4, p. 5; No. 8, p. 11; No. 10, p. 9.
  • - "-, 1978, No. 1, p. 34, 36; No. 4, p. 68-73; No. 5, p. 31; No. 10, p. 7; No. 11, p. 2; No. 12, p. 10.
  • - "-, 1979, No. 12, p. 6.
  • - "-, 1980, No. 2, 28; No. 4, p. 19; No. 8, p. 10; No. 9, p. 13; No. 12, p. 28.
  • - "-, 1981, No. 3, p. 22; No. 8, p. 41.
  • - "-, 1982, No. 1, p. 9, 20; No. 8, p. 11, 27; No. 9, p. 3, 20.
  • - "-, 1983, No. 1, p. 11; No. 8, p. 4, 51; No. 9, p. 5; No. 10, p. 41; No. 11, p. 18.
  • - "-, 1984, No. 1, p. 14, 16; No. 3, p. 65; No. 5, p. 6; No. 9, p. 7; No. 10, p. 41; No. 12, p. 18.
  • - "-, 1984 (85?), No. 8, p. 50; No. 10, p. 13, 26, 29; No. 11, p. 28.
  • - "-, 1987, No. 4, p. 5.
  • - "-, 1989, No. 6, p. 5.