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Everyone understands perfectly well that Maria the false Romanova, rushing to the Russian Throne with the stubbornness of a bulldozer, is not just an impostor, but the direct heiress of the English Queen Victoria, with all the ensuing consequences.

I reposted the entry below to show clearly - "PR" "Empresses" they don’t even bother about giving it even the slightest bit of an Orthodox look:

Empress Grand Duchess Maria Vladimirovna. "Swallow's Nest", Crimea, May 27, 2011

Yes, and she herself does not really try to build an Orthodox out of herself - but why? people and so to hide ...

Here, however, she tried to fasten a cross on the clasp of her beads, more like the one worn by the papists:

Yes, and Maria Vladimirovna herself never hid her more than warm relations with the main heresiarch, diligently visiting him:

Recall how the Orthodox monarch should deal with those who blasphemed the Lord:

Alexander Nevsky refuses papal legates

It should be noted that the descendant of Mohammed ( Maria Vladimirovna seriously claims that she is one) from childhood did not differ in love for Orthodox symbols. There was no cross on her even at a young age:

But what kind of badge is that we see on the "imperial" little head of Marvladimirovna, discharged in full?

So, who benefits from the lie about the so-called "royal family"? Why is lobbying for the approval of the house of the false Romanovs in Russia? Who in Russia liked the lady posing as "Queen" Maria (Romanova), who is actually a member of the Masonic Order, a Knight of the Order of Malta, the daughter of an SS Obergruppenführer, a subordinate of the Pope. The surname of this person is far from Romanova and sounds like this - Hohenzollern.

That in the official recognition of Maria Romanova and Georgy Hohenzollern as full-fledged heirs of the Russian Emperor Nicholas II, the ROTHSCHILDS ALREADY INVESTED MORE THAN FIVE MILLION DOLLARS (!). But for them, the game is worth the candle: in return, the Rothschilds receive a COMPLETE REFUSAL OF ALL DEBTS OF THE RUSSIAN EMPIRE, including Tsarist gold, which formed the basis of the world power of the Fed and, as a result, the United States.

The fact that the gold of the Romanov Royal Family settled in Masonic paws can be seen by looking at the photograph, where we see the diadem of the Russian Empress on the head of the Queen of England.

24.
Bishop Macarius
and "holy night" of Russian monasticism.

"...and because you are not of the world, but I chose you from the world, therefore the world hates you. If they persecuted Me, they will persecute you too."

In. 15, 19-20

Everything that we know about Bishop Macarius is contained in the memoirs presented; but this is undoubtedly enough to present a portrait of the saint, the new martyr of the catacombs of the twentieth century. These memoirs were written by Orthodox Russians who experienced the communist yoke first hand, fled to the West after the Second World War and described their experience. These are first-hand accounts of the events of the catacomb life of Bishop Macarius, they heard from the bishop's own lips.

1. St. Macarius Hermitage.

In the vicinity of Petrograd in the early 1930s, only one small monastery remained, where many made pilgrimage - the hermitage of St. Macarius the Roman.

Early in the morning we boarded the train and drove to the Lyuban station. There were 30 of us pilgrims. Stopping for tea in the monastery courtyard in the town, we went on foot to the monastery.

At first, the road ran through the fields. Ears of rye swayed around us, then we passed fields of oats, then pink fields of flowering buckwheat, through which the wind drove purple waves. We, the townspeople, rejoiced at the open space, the sun, nature.

After resting in the village, we entered the forest. Father P., leading us, began to recite the Akathist to the Mother of God "Joy of All Who Sorrow" by heart. Everyone picked up the chorus, and then the canon songs. The prayer went on for a long time, finally, the last sounds died away in the distance, but the forest continued to stretch as thick and endless as always. Everyone was tired and walked in silence. Our legs were swollen and started to hurt.

We walked and walked, and there was no end to the dense green forest. Twilight fell, and we no longer knew how much we had left to go. The moon appeared above the forest, its rays illuminated our path. Finally we came to a clearing. A brook ran down the hill, a temple appeared behind it. Against the background of the sky, the silhouette of the bell tower stood out, beneath it one could see the dark roofs of the monastery buildings. From a distance, we heard the sound of the monastery bell. It's been so long since we've heard church bells! Everyone perked up and almost ran down the slope, hoping to be in time for the beginning of Vespers.

In ancient times, here, on a tiny island of solid land, surrounded on all sides by impenetrable swamps, the Monk Macarius the Roman settled and led a hermit's life. His relics rested under a bushel in the monastery church. A small chapel was built on the site of his cell. The monks cleared a large clearing in the forest for the temple and residential buildings, paved paths, plowed land for fields and vegetable gardens. The Bolsheviks took away the fields, depriving the monks of their livelihood. Believers brought sacks of crackers from the city, and the monks made bread out of the crackers for themselves and the pilgrims.

Many poor and holy fools in Christ found refuge in the monastery. One of them was Misha, well known to us from the Alexander Nevsky Lavra in Petrograd. His loud voice was well known to all of us, and we respected this gray-haired old man with young black eyes. I remember one time when the doctor carelessly removed my tooth, my cheek was swollen and hurt for several months. I was forced to wear a bandage. Misha once came up to me during the liturgy and whispered in my ear: “Go to the Novodevichy Convent, take oil from the lamp in front of the image of the Holy Martyr Antipas and anoint your cheek. Look at yourself – do you think you did the right thing by going to the doctor?” I turned around, but he had already left. I went to the liturgy at the Novodevichy Convent, but the mothers who sold the candles did not know where the image of the holy martyr Antipas was located. With difficulty we were able to find a small icon. I did as Misha taught me: I anointed my cheek with oil and took some oil from the lamp with me. Soon everything went away: the inflammation stopped and the jaw stopped hurting. Previously, this Misha was an intellectual - an atheist, an engineer. But when the Lord touched his soul, Misha chose for himself the harsh ascetic life path of foolishness in Christ. After my meeting with him in the monastery, he disappeared. We heard that he was arrested and shot at the whim of the investigator.

The time when I arrived at the monastery was difficult and terrible. “Pray to the Monk Macarius and the Mother of God of Iberia!” – Father N. consoled me. The icon of the Mother of God in the monastery was special. The Blessed Virgin was depicted in full monastic attire, in a mantle and with a rosary in her hands.

The abbot of the monastery, Bishop Macarius, rarely left his cell and even more rarely spoke with pilgrims, with the exception of some of his spiritual children. Several times we met with him in the corridor in the temple, but one day I had the opportunity to visit him and talk with him. Restrained, serious, mournful, he made a strong impression on the pilgrims. If any of them behaved noisily or generally unacceptably, or missed church services, Vladyka, through his cell-attendant, asked such a person to leave the monastery. The youth was afraid of him and tried not to violate the strict monastic rules.

Matins began at 4 o'clock, followed by the early liturgy. Then at 9 a.m. there was a late liturgy and prayer service, ending between noon and one in the afternoon. At 4 p.m., vespers or vigils, an akathist or memorial service were performed. Services ended between 8 and 9 o'clock. This was followed by supper and, around midnight, bedtime prayers.

After spending some time in the monastery, I had to return to the city. In the station town, in the temple of the monastery courtyard, I stood up for the vigil. I knelt before the icon of Saint Macarius. It seemed to me that with his eyes he encouraged me. And indeed, everything went well and I returned home without being arrested.

We visited the desert a few more times. In severe frosts at the end of the Christmas holidays, we arrived at the monastery to celebrate the memory of St. Macarius together with the monks. Father P. wanted Vladyka to unction him. Our clergy gave unction not only to the seriously ill. In those terrible times, everyone lived under the threat of sudden violent death in conditions when it would be impossible to proceed to the Holy Mysteries. The monks and many of the laity used to gather during the Christmas holidays or Lent to receive the unction.

On that day Father P. served the liturgy in a small church built on the site of the hermit's cell of the Reverend. Vladyka Macarius came to pray with us. I approached Vladyka for a blessing and told him about Fr. P.’s desire. “Why does Fr. P. want to receive unction so badly?” the Bishop asked. “He has a heavy load on his soul,” I replied. Vladyka looked at me sternly, and suddenly tears appeared in his eyes. He sobbed uncontrollably. “If you only knew what hard trials lie ahead for all of us, what suffering! Our monastery will be destroyed, our shrines will be defiled!”

He continued to sob. The frightened novice wanted to rush to Vladyka, but Father P. stopped him. Everyone remained in their places.

I stood before the grieving hierarch, deeply shaken, seized with a premonition of the impending storm. He seemed to be talking to himself, forgetting about me. Gradually coming to his senses, he went up to the icon of the Reverend, kissed it and, leaving the church, went to the gates of the monastery. His tall, dark figure stood out brightly against the pure white snow that sparkled in the bright rays of the winter sun.

Within a year, his prophecy was fulfilled. The "Holy Night" arrests (when thousands of clergy and faithful were arrested in one night) wiped out the remaining monasteries and monastics. That night I was also arrested.

Vladyka was sent to a concentration camp in Siberia, where he was a night watchman.

Nun Veronica (Kotlyarevskaya).

2. Trials of Bishop Macarius.

This story is a story about homeless wanderings, to which the catacomb hierarch-confessor was condemned, whose only crime was that he was the successor of the apostles of Christ and his heart belonged primarily to Christ.

Schiebishop Macarius, in the world Kuzma Vasilyevich, was the eldest son in a large Vasiliev family. He was born in the village of Guba, Tikhvinsky district, Novgorod province in 1871, and from childhood he was drawn to church services with their unworldly singing. As a teenager, he went to St. Petersburg, where he often visited the Alexander Nevsky Lavra and listened attentively to the inspired sermons of Hieromonk Arseny, a professional missionary who fought against sectarians. Father Arseniy was known among the people, they wrote about him in newspapers, K.P. himself knew and respected him. Pobedonostsev.

Wanting to create a missionary monastery with the Athos rule, he revived the hermitage of St. Macarius the Roman, located in a swampy area in the Novgorod province, not far from St. Petersburg. At the turn of the century, about two hundred monks were saved in the Makariev Monastery, a stone church and four residential buildings, a courtyard in the nearest town and a hotel were built, which attracted numerous pilgrims.

When Kuzma first came to the monastery at the age of 23, he was among many young people who were looking for monasticism and missionary life. As a novice, he prepared firewood and performed other obediences, as one of his friends, Father Konon, who entered the monastery at the same time, recalled. In 1897, he was tonsured by hegumen Arseny and received the name Cyril. In 1900 he was already a hieromonk and rector of the monastery in Lyuban. He served there for five years. In 1906, Father Arseniy went to Athos as a missionary to fight against the “imyaslavtsy” movement, and Father Kirill became his successor as abbot of the monastery. Unfortunately, Father Arseniy on Athos succumbed to the heresy with which he went to fight, and did not return to his native monastery. The monastery, however, continued to flourish, even the revolution did not affect it, thanks to the impenetrable swamps surrounding it. He did not attract the attention of the Bolsheviks, who would not have been able to use his buildings anyway.

In 1923, according to the decree of Patriarch Tikhon, Father Kirill was consecrated bishop by Bishops Seraphim Kolpinsky and Mikhei Arkhangelsky. He received the title of Bishop of Lyuban, a small town where the monastery courtyard and a hotel were located. At this time, many new bishops were consecrated so that, despite constant arrests, those who remained at large could manage the flock. However, in 1924, Bishop Kirill himself was arrested. The Bolsheviks, artificially causing a famine in the country, which resulted in the death of hundreds and thousands of people, forced the hierarchs to give away church valuables: chalices and crosses, allegedly to help the starving. In reality, of course, they sold church property abroad to strengthen Soviet power. At that time, many innocent people died. For the alleged concealment of church valuables of the St. Macarius Monastery, its rector was arrested and sentenced to five years in prison. He was sent to Kresty, the notorious prison in Leningrad, and from there to a concentration camp in the Vologda province, one of the concentration camps created according to Lenin's plan to eliminate the undesirable "thinking" element. In the colony, he took care of the cattle and did other chores. After three and a half years in prison, Vladyka was released under an amnesty and returned to his monastery. There, intending to devote himself to prayer and break all ties with the world, he accepted the great schema with the name of his beloved Saint Macarius, the founder of the monastery.

He lived in a cell on the second floor; his cell attendant was Hierodeacon Vukol, a former peasant boy from a nearby village. Every day, Vladyka served the early Liturgy in the side altar, not as a bishop, but as a simple priest, only with a small omophorion over the phelonion. He spent all other services standing on the kliros, dressed in an embroidered cloak of hermit. He was always immersed in prayer and seemed to be already living in the world of the saints. But, of course, he could not long avoid meeting with the God-hating power of the Communists.

On February 18, 1932, during the "holy night" of the suffering of Russian monasticism, he was arrested again - this time with all the brethren, and this was the end of the monastery of St. Macarius the Roman, which had existed for many centuries. In a short time, most of the monasteries perished.

Schiebishop Macarius again ended up in Kresty, where he spent two months of pre-trial detention. Then he received a relatively "mild" sentence of three years of free exile in the city of Verny (Alma-Ata). First, he was taken to the prison of this city and only later was sent to a free settlement in the village of George near the city of Frunze. Due to poor health, he was released from work, but at night he had to guard the hay. One night he went to church to confess, and quietly returned. For this, he was arrested again and kept in prison for eight months in very difficult conditions.

In 1935, having served his term as a “free” settlement, Bishop Macarius returned home to his monastery, which was already in ruins. What could he do? His cell-attendant, who also went through prison, was again nearby. Together they settled in Chudovo, a town not far from Lyuban. But now the question arose, how to live? Where can they get their food? In the Soviet Union, those who had served a sentence under Article 58 could only obtain a residence permit by presenting their “work card.” The bishop, of course, did not have one, and for several years he lived without a “residence permit”. But the Lord helped him, and he lived illegally in a believing family.

During this period, he served secretly as a catacomb hierarch, performing the sacraments where necessary, baptizing, ordaining priests, ordaining catacomb bishops. In 1937, mass arrests of the clergy resumed, and he, hiding from the inevitable arrest, left for Central Asia, where he spent a year. Then he returned to Chudovo, where, in the end, he managed to obtain the necessary “residence permit”. Vladyka remained there until the war and the arrival of the German troops, when he found himself in the midst of hostilities.

Father Vukol was always with him all this time. The war continued. With the advent of Soviet partisan troops, it became especially dangerous. Together they managed to move to one of the nearby villages and take refuge in a small hut. They lingered in the village longer than expected, famine set in. And in peacetime in those places there was no abundance of food due to the poverty of the soil.

One night, the old woman, in whose house they stopped, had a strange dream: a golden chariot stopped near her poor dwelling. There was a majestic Queen in it, who said: “I have an old man here, he is very tired. He needs to be allowed to rest." So the Queen of Heaven herself interceded for the suffering elder-schemer. The next day, a Catholic priest came to the old woman and said: “I heard that an Orthodox bishop and his cell-attendant live here.” Hearing this, Bishop Macarius himself went out to him, and the priest told how they could go to the Pskov-Caves Monastery. They immediately took their knapsacks on their shoulders, took their travel staffs and set off for the monastery. Soon they safely reached the destination of their journey, where the monks met them with love and honor. After the revolution, this monastery ended up on the territory free from the Bolsheviks of Estonia, and this allowed it to avoid the common fate of thousands of monasteries on the long-suffering Russian Land. It was a prosperous state, fat and wealthy. Bishop Macarius again began to serve the early Liturgy daily and even began to dream of returning to the monastery to his beloved Saint Macarius and rebuilding the monastery again. But the Lord saw that His faithful confessor was already ready to settle in the eternal abode. During the terrible years of his life in Soviet Russia, he was revered by thousands of Orthodox people for his holy prayers, help and kindness in serving others. Many people risked their lives and freedom in order to alleviate the suffering of the archpastor during his countless exiles and persecutions. For them, he was a zealot of true Orthodoxy, guarding the precepts of the Holy Church at the cost of his personal suffering. The Bolsheviks could not break this righteous man. By suffering he earned himself a crown of heaven. Now the time has come for him to go to the Heavenly Abode.

On the night of April 1, 1944, Soviet aircraft brutally bombed Pechery. The bombardment continued all night, in four raids with an interval of 40-50 minutes. Fortunately for the monastery, powerful two-ton bombs fell outside its walls. About a dozen bombs of a smaller caliber exploded inside the monastery. One of these bombs fell near the refectory and uprooted an old oak tree with its roots. A fragment of the bomb flew through the window into the cell of Bishop Macarius and killed him on the spot. On the lectern lay the open Gospel and the Book of Hours; they were covered in the blood of the Bishop. The clock stopped at 9:47 p.m. All the monks hid in a bomb shelter, but Saint Macarius refused to go with them and remained at prayer in his cell. The bombing caused great damage to the monastery, but there were especially many casualties in Pechery.

Archpriest Gerasim Shorets.

So this holy confessor met his Lord - on the day of the Resurrection of Christ, April 1. The body of Bishop Macarius was buried in the caves from which the Pskov-Pechersky Monastery got its name. The Soviet bomb cut short the earthly life of a confessor of God's rightness, who suffered in the USSR and truly deserved the name of a new martyr in our long-suffering age.

3. "Holy night" of Russian monasticism.

An eyewitness from Germany, Natalya Georgievna von Kiter, shared with us her memories of the persecution of Orthodox Christians at that time.

“Holy Night,” as the people called it, was the night of February 17-18, 1932. I remember her well because my mother died on February 16th. Shortly before that, she took the tonsure and was a nun in the world. On February 18, our confessor Hieromonk Benjamin was supposed to come to the funeral. I waited a long time and decided to call him. They told me, “He can't come; you understand". The pause dragged on, and I knew without a word that he was in danger. I wanted to find another priest, but there were no priests in all of Petrograd, except for the renovationists. There were no priests in any temple that day. I visited the Valaam Compound. All the priests from there were arrested. I was lucky, and I found a good father in the cemetery. Surprisingly, he was not a renovationist, and yet only the renovationists were left free.

Soon I heard about the tragedy that had taken place in the St. Macarius Monastery and with one teenage boy I hurried there, because I knew that not a single person was left in the monastery. The church was boarded up and guarded by NKVD agents. It was an incredible event in our Soviet life. The greatest shrine of the monastery was the chains of St. Macarius the Roman, which for centuries were exhibited for veneration by believers. They needed to be saved.

Our road to the monastery ran through dense forest and swamps. We barely managed to avoid the quagmire. Bypassing the roads on which we could be noticed, we sang a moleben to St. Macarius. After a long wandering, they finally reached the monastery. Having broken the window, we made our way into the temple and saw a box full of church valuables. I took the holy chains of the Reverend, several icons and books. St. Macarius hid us with his mantle from the eyes of the NKVD agents, and miraculously we were not caught. I kept the chains at home, waiting for the time when I could give them to the Church. But it was dangerous for me to keep them at home. Then I gave them for a short while to my friend, a young woman close to me in spirit, a fellow worker in the vineyard of the Lord. She put them away in the drawer of her night table. Suddenly, her brother, a schoolboy, was arrested and charged with religious propaganda. NKVD agents broke into the house for a search. They turned everything upside down, looked into each box, and only the box in which the chains were kept was not opened. Finding nothing, they released my friend's brother. It was a real miracle. Truly the Monk Macarius saved us all. After this incident, I gave the chains to a reliable nun who took them to Moscow. Where are they now?

Day February 18, 1932 (according to the new style). This is a shining and terrible day, Good Friday of Russian monasticism - a rejected and unknown to the world day, when all Russian monasticism disappeared in one night in concentration camps. Everything was done in the silence of the night with the knowledge of Metropolitan Alexy - there is reliable evidence of this. In Leningrad were arrested: forty monks of the Alexander Nevsky Lavra; twelve monks of the Kyiv Metochion (the rest were arrested as early as 1930); ten monks of the Valaam metochion; ninety nuns of the Novodevichy Convent; sixteen nuns from the residence of Abbess Taisiya Leushinskaya; twelve monks of the Fedorovsky Cathedral; eight monks from the cinovium of the St. Alexander Nevsky Lavra “Big Okhotko”; about a hundred monastics from other Leningrad churches. Only three hundred and eighteen people. On the same night, all the monks and brethren of the desert of St. Macarius the Roman were arrested and brought to Leningrad as dangerous criminals, whose very presence threatens society. They were treated like poisonous insects that needed to be crushed...

A wave of arrests swept like thunder over the Russian Land, sweeping away the monastic population, which was a glorious guardian of folk morality and national values. Many of the white clergy and laity, one way or another close in spirit to the monks, were captured. For example, the fiery sermons of the parish priest Alexander Medvedsky served as the reason for his arrest. All those arrested were deported to Kazakhstan, no one returned from there.

At the same time, only in Leningrad many churches were closed and destroyed (Krasnov-Levitin gives their exact list, see page 222 of his book). Even the parish church, to which the famous scientist I.P. Pavlov (he personally traveled to Moscow, trying to defend it) was affected and, as soon as Pavlov died, this majestic architectural monument dedicated to the Sign of the Most Holy Theotokos was blown up with dynamite, and not a trace remained of him. At this time, of course, all 1400 Russian monasteries, countless sketes and new monastic communities were closed and, with a few exceptions, destroyed.

“All of us,” the witness responds, “became miserable during that terrible period, miserable to the point of disgust. Everyone felt how they (the authorities) sadistically spat into our souls and beat our mothers to death in front of our eyes. It was a terrible feeling of resentment and anger, but everyone was helpless. In the spring of 1932, I experienced this state from my own experience (Krasnov-Levitin). These people could not even imagine that soon after the “Holy Night” the freedom-loving United States of America would recognize Soviet tyranny as the legitimate government. And at the same time, Sergian "bishops"-puppets proclaimed to the whole world that Christians in Russia are free.

Sources. (All in Russian): Nun Veronica, Memories, published by Russian Life Press, San Francisco, 1954; Archpriest Gerasim Shoretz in Polsky's The New Martyrs of Russia, Vol. I, p. 181, Vol. II, p. 284; L.P., The Death of Schema-Bishop Macarius, in "Orthodox Russia," - 13-14, 1944; A. Krasnov-Levitine, Likhie Godi, Paris, 1977, pp. 215-20; Natalia G. Von Kieter, manuscript. – (All in Russian): Nun Veronica, Memoirs, San Francisco, 1954; archpriest Gerasim Shorets in Polsky's book “The New Russian Martyrs”, Vol. 1, p. 181, v. 2, p. A. Krasnov-Levitin "Dashing Years" Paris, 1977, pp. 215-20, Natalia G. von Kiter, manuscript.

The diary of Schema-Archimandrite Macarius (Sushkin) about the pilgrimage to the Holy Land and Athos has been published

A detailed biography, works, previously unpublished letters and teachings of the Russian Athos elder Macarius (in the world of Mikhail Ivanovich Sushkin, 1820-1889) were first published by the Athos Panteleimon Monastery as part of a publishing project - a 25-volume series "Russian Athos of the XIX-XX centuries", dedicated to To the 1000th anniversary of Russian Svyatogorsk monasticism, Russian Athos reports.

The collection of hitherto unknown works of Elder Macarius made up the second part of the ninth volume, which is called "The Elders-Renovators of the Russian St. Panteleimon Monastery on Athos." This part of the volume is titled “Hegumen of the Russian Athonites – Elder Macarius. Biography and works of Schema-Archimandrite Macarius (Sushkin).

The volume, consisting of 695 pages, is based on previously unpublished documents, provided with rich illustrative material and reference apparatus. It is entirely dedicated to Elder Macarius (Sushkin): a lengthy biography, his diary entries, letters, instructions, archival documents, memoirs, and so on.

In particular, the “Diary of Schema-Archimandrite Macarius (Sushkin), which he kept from July 30, 1850 to August 4, 1851, during his journey from the city of Tula to the Holy Land and Athos” was published. Mikhail Ivanovich from his early youth dreamed of making a trip to the East to bow to the Holy Land, visit Sinai, Egypt and stay there in some monastery. Together with his father's clerk, the future Athos rector visited Jerusalem and its environs, Sinai and, in general, all the more or less remarkable places of Palestine, after which the travelers arrived at Athos, where they stopped at the Russian St. Panteleimon Monastery.

Among the letters of the elder, his instructions are also printed on the need for efforts in spiritual life, on the cramped and regrettable path of the Christian, on regular communion, on how to fight against forgetting the care of one’s soul, how to apologize to the departed, that to each according to his strength a cross is sent from the Lord, about the dangers of leaving the monastic path, about the patience of sorrows and misfortunes, about the seduction of various false visions.

Also published here are the consolations and instructions of the elder to those who are afraid to die suddenly, to the priest persecuted for preaching the word of God, grieving that others envy good deeds, suffering grief from relatives, friends, spiritual children and colleagues rising up against them, and much more.

The publication was carried out with the blessing of the hegumen of the Russian on Mount Athos of the St. Panteleimon Monastery of the Holy Archimandrite Jeremiah (Alekhine) and under the editorship of the confessor and first epitrop of the Russian Holy Mountain monastery, Hieromonk Macarius (Makienko).

Elder Macarius (Sushkin) was the disciple and successor of the elder and confessor of all Russian Athogortsy Hieroschemamonk Jerome (Solomentsov, +1885). Under his guidance, that strict, active monastic spirit was brought up in him, which, with the good help of God, served for the good and for the glory of Russian asceticism on Holy Athos.

Father Macarius was the successor of that great deed that the elders Arseny Afonsky and Jerome (Solomentsov) began, and he also embodied it, i.e. finally restored Russian monasticism in the Russian St. Panteleimon Monastery on Mount Athos.

The memory of Elder Macarius has been reverently kept in the Russian Svyatogorsk monastery for more than 100 years. At the moment, materials are being collected for his possible canonization. Numerous testimonies of miracles have been collected through the prayers of the elder.

Schema-Archimandrite Macarius was born on October 17, 1820 in Tula. Worldly name - Mikhail Ivanovich Sushkin. Hereditary honorary citizen of the city of Tula, merchant class.

Arrived at Athos on November 3, 1851. Upon arrival, he set off on a journey along the Holy Mountain, but on the way he fell ill and, in a sickly state, was taken to the St. Panteleimon Monastery, where, not feeling relieved, he wished to accept the great schema, into which he was tonsured on November 27, 1851, after which he gradually recovered from illness. Ordained a hierodeacon on February 22, 1853, a hieromonk on June 3, 1856.

Appointed confessor of the Russian Svyatogorsk monastery from August 7, 1857. Abbot of the monastery since September 26, 1875. Under him, the Russian Monastery of St. Panteleimon on Athos reached an unprecedented flourishing. The brothers of Abbot Macarius, Vasily and Peter Ivanovich, repeatedly visited Athos and did not forget the monastery with their large donations until the end of their lives. Vasily Ivanovich from December 2, 1882 was a lifelong full member of the Imperial Orthodox Palestine Society. In 1873, at his expense, a cell of St. Basil the Great was built on Mount Athos not far from the Krumits metoch. He was also a constant benefactor for the Jericho project of the head of the Russian Ecclesiastical Mission in Jerusalem, Archimandrite Antonin (Kapustin).

Schema-Archimandrite Macarius reposed on June 19/July 2, 1889. Author of the books: "Celebration of the Intercession of the Most Holy Theotokos on Mount Athos" and "Regulations or Rules of the Cassandrian Method of the Athos Panteleimon Monastery." His personal fund is kept in the archives of the monastery, records of his spiritual conversations with Elder Jerome, etc., have also been preserved.