Report by Metropolitan Alexander of Astana and Kazakhstan at the Monastic Conference in the Southern Capital on August 3, 2024

Your Excellencies!

Reverend Fathers, dear brothers and sisters!

I greet the organizers and participants of the traditional monastic conference of the Metropolitan District of Kazakhstan, which is held with the blessing of His Holiness Patriarch Kirill of Moscow and All Russia, following the celebration of the feast days of the illustrious saints—Venerable Seraphim of Sarov and the prophet of God Elijah.

Why are such meetings of monastics necessary? The elders of Optina Monastery strongly advised their disciples to reread the books of the ancient ascetic fathers—Abba Dorotheos, John Climacus, the Philokalia, and other similar works—every three to four years to renew and strengthen their internal spiritual guidance. Every time a monk revisited what seemed to be already well-known ascetic literature, he found something new for himself. Monastic conferences have a similar purpose—to refresh the memory with existing knowledge in the field of prayer practice or struggle against passions, to explore the richest patristic heritage to find answers to current questions of monastic life, and to seek new motivational factors for diligent obedience and zealous performance of church labors for oneself and one's spiritual children.

The theme of today's gathering of Kazakhstani monastics is highly relevant—we will be discussing the issues of replenishing our monasteries with new brothers and sisters. 

Monasticism is an integral and very significant part of church life. The traditions of "ascetic living" on the territory of modern Kazakhstan began in the distant year of 1881, when Bishop Alexander (Kulchitsky) of Turkestan founded the Holy Trinity Monastery on the shore of Lake Issyk-Kul. Among the holy monks who labored on Kazakhstani soil, we venerate the bright lights of Orthodoxy—Venerable Confessor Sebastian of Karaganda, a successor of Optina monasticism; spiritual disciples of the Glinsk Hermitage—Hieromartyrs Seraphim (Bogoslovsky), Feognost (Pivovarov), and Anatoly (Smirnov); residents of the Issyk-Kul Trinity Monastery—Hieromartyr Pakhomy (Rusin) and Venerable Confessor Hieromonk Irakly (Matyakh). In the 20th century, this land was home to the ever-memorable pastors and confessors of the faith—Archimandrite Cyril (Borodin) and Archimandrite Isaakiy (Vinogradov).

The revival of monastic life in the country began at the end of the last century when the Church gained the opportunity for free development. In 1993, the first monastery in the modern history of Kazakhstan was opened in Ust-Kamenogorsk—the Monastery of the Life-Giving Trinity. In 1994, near Almaty, the Holy Siluan Issyk Hermitage was founded, and in the same year, the Peter and Paul Abalak-Znamensky Monastery opened in Semipalatinsk, along with the Intercession Monastery in Uralsk. In 1996, a hermitage was established in honor of the Hieromartyrs Seraphim and Feognost at the site of their labors and martyrdom in the Aksai Gorge. In 1998, the Peter and Paul Monastery was founded in Pavlodar, and in 2008, the Iveron-Seraphim Women's Monastery was established in the Southern capital. Since 2023, the Iveron-Peter and Paul Women's Monastery in the Kostanay Diocese has been undergoing revival. In addition to the aforementioned, since the middle of the last century, the country has had two continuously operating women's monasteries—the Nativity of the Theotokos Monastery in Karaganda and the Monastery in honor of the Icon of the Queen of Heaven "Search of the Lost" in Astana.

Monasticism is the light of the world, the ideal of evangelical life in Christ. As Saint John Climacus says, "The light of monks is the angels, and the light for laypeople is the monastic life." Therefore, our monasteries are called to become centers of pilgrimage, catechesis, charity, and active spiritual and educational work. The fulfillment of this special mission cannot and should not rest solely on the shoulders of abbots and abbesses. It is a common task for all monastic brothers and sisters, regardless of where a person dedicated to God labors—whether in a monastery, a parish, or in diocesan departments. The life of monastics is one of constant internal tension, heartfelt fervor, and the unceasing labor of overcoming one's "self" and self-will, all that hinders God from making a dwelling in the heart of a person (John 14:23). It is a continuous endeavor of transforming one's soul and self-sacrificial service to the Church of Christ.

All the difficulties and problems of the modern age inevitably affect the life of monasteries. It is with sorrow that we must acknowledge that due to the increasingly negative influence of the world on the consciousness and life of society, people's desire for monastic life, which offers the opportunity to realize the evangelical ideal and, leaving everything, follow Christ (Matt. 16:24), is dwindling. The reasons for this situation are largely obvious—modern individuals seek physical comfort and the benefits of civilization, making it difficult for them to embrace ancient ascetic ideals. Today, the choice of a monastic way of life by an individual is a true miracle. Additionally, the Orthodox Church of Kazakhstan faces its specific challenges in organizing monastic communities, such as the distance from ancient, traditional centers of monasticism, the presence in a different religious environment, and the lack of experienced spiritual mentors who have significant experience in monastic obedience. However, despite all external difficulties, the main problem lies within ourselves.

During my tenure as Archbishop of Kostroma and Galich, I had the opportunity to initiate the revival of 11 ancient monastic communities, both male and female. For spiritual advice in this difficult endeavor, we, along with the abbots and abbesses, turned to esteemed elders such as Archimandrite Kirill (Pavlov), Archimandrite John (Krestyankin), Protopriest Nikolai Guryanov, and others. When I asked what the main problem of contemporary church life was, they unanimously replied—with remarkable consistency—that it was lack of faith. The elders emphasized that this issue pertains not only to laypeople but also to pastors and monastics. A Christian undermined by lack of faith does not even consider monastic life; he avoids ascetic struggles, shirks obedience, and sees no value in humility, fasting, or prayer. Similarly, lack of faith destroys those who have already made monastic vows to God.

The great ascetic of the 7th century, Venerable Isaac the Syrian, wrote about the worst thing that could happen to a monk: "A heart that does not believe is condemned. You fall into despair due to the feeling of being abandoned by God, born of your disbelief." The way out of this state is only through sincere, deep repentance, honest recognition of one's weakness, and turning to God. Therefore, we must direct all our efforts toward improving the internal spiritual situation in our monasteries and parishes, and strengthening faith both in ourselves and in our parishioners.

Venerable Barsanuphius of Optina warns, "The decline and desolation of monasteries begin with the forgetting of their founders and ascetics." This is why it is so important to preserve the prayerful memory of the ascetics and righteous ones of the past and to reverently honor the labors of those who established the monasteries and who lived and were saved within their walls. Practice shows that raising the level of spiritual education of the monks and nuns positively affects their educational and social service, attracting pilgrims and parishioners.

It is important to remember that a monastery is, above all, a community, and there is no other foundation for creating true Christian fellowship than the love of Christ. Currently, the understanding of Christianity as a religion of personal, individual salvation is spreading and taking deep root. While the correct idea of the need for a deep and attentive approach to personal overcoming of sin and acquisition of grace is valid, it starts to displace concern for the salvation of others and eventually turns into spiritual egoism. In the perception of such a person, there is only him and God, and the rest of the world loses its value and ceases to be taken seriously. True Orthodox asceticism is foreign to this. Genuine monks, ascending "from strength to strength" (Psalm 84:7), do not close themselves off but warm the entire world with their prayer. Venerable Silouan of Athos reflected on the fruits of true asceticism in this way: "He who bears the Holy Spirit within himself grieves for all people day and night, and his heart pities every creature of God, especially those who do not know God or oppose Him."
In the life of the elder, there is a description of one of his conversations with a certain monk. This brother, with a certain pleasure in his voice, said, "God will punish all the godless. They will burn in eternal fire." To which the venerable elder, with visible emotional agitation and sorrow, replied, "Well, tell me, please, if you are placed in paradise and you see someone burning in hellfire, will you be at peace? Love cannot bear this. We must pray for everyone." Another Athonite elder of the past century, Venerable Paisios, taught his spiritual children: "We must make the suffering of others our own and pray for the entire world."

It is high time for monastics to reflect on this, to strive to deeply understand the meaning of their renunciation of the world and their responsibility before God and their neighbors. This responsibility is because "from everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked" (Luke 12:48).

The discussion of these and other pressing issues is the focus of our conference. I would like to express my hope that the substantive presentations of the speakers and the exchange of ideas within the framework of the discussions will help us identify many current problems and outline ways to resolve them. I wish the participants of the monastic conference successful and fruitful work.