Father Daniil Sysoev, death and blasphemy

Pravaya.ru continues to blaspheme

Archpriest Vladimir Pereslegin

Truly, death reveals everything. The death of priest Daniil Sysoev exposed the fact that the martyrs of the false prophet Mohammed, who threatened to kill him, did not mince words.

They knew nothing about the “Uranopolitism” of Priest Daniel, nor about his connections with Deacon A. Kuraev. They knew only one thing: Sysoev says and writes that Allah is not God. “If you don’t stop talking about Islam like that, we’ll kill you.” Father Daniel continued, insisting that the definitions of the Council of Constantinople of 1180 are binding on us, which declared that the God of the Holy Scriptures is not the god of Mahommet.

This mission of his was primarily internal, directed inside the Church. He testified to his true Christianity by the fact that, relying on the Revelation of God - the source of our faith - and on the decrees of the Holy Councils that are binding on us, he refuted the absurd opinions of mass consciousness that had penetrated the Church and threatened the purity of the one saving Faith.

He successfully destroyed the immutable cliches of mass consciousness: “Everyone has one God. God loves everyone. God doesn't punish anyone. I understand the Bible in my own way. I have my own faith. Everyone has their own faith. All faiths are good. Faith cannot divide."

His mission is equally directed against false opinions and apostate positions and, who taught: God is non-confessional. He doesn't belong to a particular religion, and an ordinary Moscow priest declaring on the Russian Line: I have nothing against Islam and have respect for it.

As for Ramakrishna, Vivekananda and non-Christian mysticism in general, it is very difficult to generalize. But no matter who a person prays to, he actually prays to the only God who exists. You can put an idol in front of you, but if you pray to God, beyond the idol you are heard by the One who is, and not by the one who is not. God is non-confessional (Metropolitan Anthony of Sourozh. Conversation on Contemplation. Moscow, 1971).

These contagious viruses of indifference to Christ and disregard for the Truth are peculiar dogmas of the new religion. This “zero religion” of the new Russians is aggressively corroding dogmatic faith and is becoming a “commonplace” in our time. So “obvious” for modernists that its refutation looks in their eyes as something indecent, provocative, and criminal.

Father Daniel was the main initiator of provocative debates with Muslims, the purpose of which he saw as to publicly theologically prove the fact that the Koran is not an inspired scripture (Yana Brazhnikova, Ilya Khaskovich, Ilya Brazhnikov. Russian Orthodox Church of the era of consumption. Right. Ru).

Disputes with Muslims were carried out even by Saints Cyril and Methodius! Their goal was absolutely the same as that of Father Daniel. Only time has changed - now the “right”, having lost the Right Faith, consider the testimony of Truth a provocation.

Weren't Cyril and Methodius afraid of jihad? Islam has not changed since then. But they overcame fear with the love of God.

It’s amazing how Karpets, Maxim Shevchenko, Heydar Dzhemal are united in this, if I may say so, common modern “brand” (or “trend”?) of aggressive indifference to Salvation, the Eternal Life and the Heavenly Kingdom. Nothing prevents us from adding Pugacheva, Kobzon, Kalmanovich to the list...

But the worst thing is that this irresponsible, primitive and at the same time absurd “brand” (or “trend”?) of indifference perfectly serves the inherently terrible expansion of earthly faith, that bitter star Wormwood, which fell on the sources of water, which the interpreters of the Apocalypse identified with Islam.

Now let's listen to the new Holy Martyr.

What is the difference between Christianity and Islam.

Many modern people do not see the difference between Islam and Christianity. They say: “We believe in one God. Muslims also revere Jesus, Mary, and the prophets, but the difference is only in the ritual. These are two paths to one God.”

One such figure even went so far as to say that we will only know who is right in the dispute between Christians and Muslims, whose faith is true, only after the grave. But let's see if this is true? After all, we already said above that Muslims will go to hell after death. What is the reason for such a grave sentence of the word of God addressed to the followers of Mohammed? Let's turn to the primary sources of these two religions - the Bible and the Koran - to find out whether Christians and Muslims serve the same God.

According to the Koran, Christians who said “Christ is the Son of God” are worthy of disgust: “These words in their mouths are like the words of those who did not believe before. May Allah strike them! How disgusted they are! ... They want to extinguish the light of Allah with their lips, but Allah does not allow anything other than to complete his light, even if the polytheists hate it” (Quran. 9; 30, 32).

According to the Bible, “whoever denies the Son does not have the Father” (1 John 2:23). Thus, for the Bible (which Muhammad requires listening to - see Koran. 2, 79 (85); 3, 2 (3)) Muslims are actual atheists. The wrath of God remains on them (John 3:36). They were condemned even before the Judgment, because they did not believe in the name of the Only Begotten Son of God (John 3:18) and did not honor the Father who Sent Him (John 5:23).

Christians venerate the greatest saints - martyrs who went to death for the name of the risen Christ, thereby demonstrating the power of the Lord. They are witnesses of the victory of the Son of God over death.

Muslims honor as martyrs the “martyrs” who kill in a holy war—those who, in their opinion, are unfaithful to Allah.

Christians venerate the Holy Cross as the altar on which our salvation was accomplished. The cross is a sword that cuts through the snares of the devil, the glory of angels and victory over sin. We sanctify everything with the sign of the cross, and thus avoid demonic intrigues.

Muslims reject the life-giving Tree and consider it an idol. In the lands they conquered, they often forced Christians to remove Crosses from churches. And instead of this sign of victory over Satan, they venerate the black stone in Mecca, considering it (according to one version of their mythology) a petrified angel.

The Orthodox are waiting for the heavenly Kingdom, where the righteous will shine like the sun. They will enjoy the contemplation of the Creator Himself, Who will be their Father, and they will be His children. Our main joy is in the contemplation of God and in union with Him.

Muslims are waiting for a crude material paradise, where carnal pleasures await them (including aesthetic, “gastronomic” and “sexual” ones). Any possibility of union with the Creator is vehemently rejected by Muslims, except Sufis. But they also believe that a person, having met God, himself disappears and dissolves in Him.

Are such opposite religions really “two paths to the same peak,” as many say? No, here it is necessary to make a choice between the Revelation of God Himself, who became Man and saved us with His Blood, and the revelation of a certain spirit that gave nothing to its adherents except returning under the yoke of the external Law.

The victim was a victim of the promotion of a certain trend, - write the “Right”, - a process in which the Russian Orthodox Church is only one of the links, and by no means the most influential.

Trend for holiness, happiness, success.

Yes, the Brazhnikovs and Khaskovich. You're right.

Father Daniil Sysoev is holy, blessed and successful. And happy.

Only one thing was wrong: not he, but you - the unfortunate victims of your “trend”.

He is a voluntary sacrifice of love for the Lord Jesus, a sacrifice for those who hate and love him, a sacrifice pleasing to God, who hates untruth and seeks the truth.

I feel sorry for you. Father Daniel has a homeland beyond his grave. He is in the arms of those spiritually close to him, Sergius of Radonezh, Boris and Gleb, and Nikola Ugodnik. This is the real Russia.

But you don’t have it here, and you won’t have it there, unless you repent and put an end to branding.

On the night of November 20 in Moscow, in the Church of St. Thomas the Apostle on Kantemirovskaya, at the age of 35, Priest Daniil Sysoev was killed... An outsider may immediately remember the murder of another famous clergyman - Father Alexander Men. Indeed, from that very moment, this is not only the first murder of a famous minister of the Russian Orthodox Church, but also the most tragic event in its modern history, which is significant for the entire Ecumenical Orthodoxy.

It is said about many outstanding pastors that they were unique and incomparable to anyone, and this definition has become somewhat worn out in church obituaries. So, Father Daniil Sysoev is the same priest about whom we can directly say that he was absolutely unique and truly incomparable. It was always very difficult to mention his name separated by a comma along with our other clerics: his name always stood out from the general series, it made this series better, it pulled others along with it, and it was necessary to very carefully choose his neighbors on the register - are they worthy?

When the Patriarch was elected in January 2009, many Orthodox Christians wondered: is it even permissible to evaluate clergymen? Is it possible to openly say about someone that this one is more and that one is less worthy of being the head of our Church? Will we offend anyone with this comparison? won't we confuse? Yes, it is permissible, otherwise either anarchy or tyranny will be established in our Church, and not about every clergyman we meet we can say with all confidence that he is not only worthy of some positions, but in general can bear his Cross.

Against this background, Father Daniil Sysoev was unprecedented. More precisely, he was unprecedented not because he stood out from others, but because he was the kind of priest that should always and everywhere be - both in the 1st century in Palestine and in the 21st century in Russia. We have to resort to the general words inherent in obituaries of this type, and say that only with his death we realized the significance of his personality. It really is like this: his death became the apotheosis of his life, it was so anticipated and was so filled with symbolic instructions that it seemed to become an independent, final sermon of his entire Ministry.

Father Daniel did so much that it is simply impossible to talk about all of this in one article; Father Daniel was so consistent with his ministry that not for one second was it possible to forget that before you was the legal successor of the Apostles, and not an ordinary citizen of this world. And he achieved this awareness not with the arrogant gestures of a failed officer who accidentally found himself in another class, as sometimes happens, but with lively and direct communication between person and person, eye to eye, not lowering you below his mercy, but raising you to the level at which That's all a priest should talk to a layman.

Father Daniil was born into the family of Moscow priest Alexei Sysoev and mother Anna Midkhatovna Amirova. He said about himself that he was half Russian, half Tatar; and this only meant for him that he was not obliged to determine his ethnic identity, because religious self-determination was much more important to him. It is self-determination. It is impossible to say about him that he only inherited his father’s “profession.” that his future was predetermined is not at all: he was too conscientious a clergyman to see any reasons other than personal convictions in his choice.

Conscientiousness is his first main virtue. There was practically nothing random or introduced in his positions; he thought everything through and never referred to subjective preferences and attachments. He never pressed with his own authority, but always argued his positions with quotations from the Holy Scriptures and Holy Tradition, even in detail, even where another was content with his intuition. He was one of the few who could directly say: “ I am not crazy, but I speak words of truth and common sense” (Acts 26:25). Therefore, completely regardless of how you felt about these words, when communicating with him you always felt confident that these words were identical to his thoughts. He never played, did not deceive, did not keep silent, did not evade, and if you were wrong about something, these mistakes had their own logic and to refute them would cost a lot of work of the mind and memory.

In 1988, he participated in the restoration of the Optina Hermitage, in the Moscow courtyard of which, the Church of the Holy Apostles Peter and Paul in Yasenevo, his father serves, and subsequently he himself served. In 1991, he entered the Moscow Theological Seminary and was the charter director of the mixed choir of the regency school. In 1994, he was ordained a reader by Bishop Rostislav (Devyatkov) of Magadan, and in 1995 he was ordained a deacon. In 2000, he graduated from the Moscow Theological Academy and became a candidate of theology. The topic of his dissertation was “The Anthropology of the Seventh-day Adventists and the Watchtower Society and its Analysis”—that is, a critique of the theology of Protestant sectarians. He wanted to devote his future doctoral dissertation to the dogmatic theology of the Ecumenical Councils, but did not have time... In 2001 he became a presbyter, and so his priestly ministry began - these eight pastoral years of Priest Daniil Sysoev.

When they try to determine the ideological specifics of Father Daniel’s views, they often reach a dead end, because these views do not fit into popular classifications such as the opposition of “Orthodox conservatives” and “Orthodox liberals.” And again, in this definition it is very important not to repeat blessed cliches: the views of many clergy do not fit into such classifications. Not because they are somehow “paradoxical” and “complicated,” but simply because they do not have any views.

Therefore, formulas such as he was “too liberal for conservatives” and “too conservative for liberals” can be applied to almost any average cleric who does not want to be at least somehow defined in this regard. Father Daniel cannot be called either a conservative or a liberal, but not because he did not have positions, but precisely because he had positions, and very specific ones.

If we try to determine as accurately as possible the positions of Father Daniil Sysoev, then we can directly say that they were Christian and only Christian . At the very least, not a single sane opponent of his can disagree with the fact that Father Daniel tried to base his positions on any issue on Orthodox Christianity and only on it. And, strange as it may sound, this was precisely what made it unique.

When many preach Christianity plus something else - plus conservatism, plus nationalism, plus liberalism, plus Marxism, plus personal experiences, etc., Father Daniel preached not conservative Christianity or liberal Christianity, but namely Christian Christianity, so inconvenient and incomprehensible to all those who want to turn the teachings of the Church into an appendage to their own views. That is why often where Father Daniel preached, an atmosphere of scandal brewed: people for the first time learned what Christianity really is, people for the first time heard the Good News not as a lullaby or a set of general phrases, but as something completely new, hitherto unheard of.

Father Daniel showed that Orthodoxy is not a slightly forgotten tradition of our ancestors, and absolute news for modern people that the New Testament remains so new, and that we should not be talking about the “revival” of Orthodoxy, but about its constant discovery. His interview was published in the almanac “Northern Katekhon” No. 1, where he briefly outlines his positions on almost all paradigmatic issues. There are these words there: “ The Gospel still remains an unknown novelty for many converts who were looking in the Church not for the True God, but for salvation from their troubles, or only for their national identity. The Creed is the most amazing text in our time, which should be internalized by every heart.”.

He carried this novelty, freshness, surprise of the Gospel in his sermons, and with him there was never that feeling of familiarity, routine, boringness of the church cult, which inevitably appears in the life of a believer who only “keeps tradition” and does not make the revelation of the Lord, who will say “Behold, I am making all things new...” (Rev. 21:4-5). And this is an aspect of Christian doctrine that will never be understood by anyone who perceives Christianity itself solely as an ally of conservative forces. Christianity is not conservative.

Defending Christian Christianity, he, like no one else, insisted on reading the Bible and the Fathers of the Church, on following the dogmatic teaching of church councils, without which Christianity simply ceases to be itself and turns into a set of private opinions. This terribly irritated all those who were accustomed, in polemics on theological topics, to refer to successive poets and writers, politicians and philosophers as fathers of the Church.

This was always a colossal flaw of his opponents: they referred to Dostoevsky and Yesenin, Tolstoy and Hermes Trismegistus, etc., while he referred, first of all, to the Holy Scripture and Holy Tradition. It turns out that the Christian faith is not reckless; it requires sobriety of mind and even discipline. And Father Daniel constantly demanded a conscious attitude towards Christian choice; he did not allow religious meanings to be dissolved in the inertia of everyday traditionalism and the complacency of party relations. He did not let the words of Christ be forgotten: “ But let your word be: yes, yes; no no; and anything beyond this is from the evil one” (Matt. 5:37). And this is an aspect of Christian doctrine that will never be understood by those who perceive Christianity itself solely as an argument for various kinds of tolerance and liberalism. Christianity is not liberal.

The pastoral practice of Father Daniil Sysoev was based on a simple, mathematically precise conclusion: if Christianity is the absolute truth, it must be spread throughout the world and be heard by every person. And this simple conclusion, obvious to the point of banality, turned out to be so unexpected for a huge number of people baptized in the Orthodox Church that it was often almost the main subject of questions and controversy.

Father Daniel was - Missionary, so much so that the words “ missionary Daniil Sysoev” have become a tautology. The missionary movement in the Russian Orthodox Church is a significant phenomenon of the 2000s, when the Church moved from a timid revival to an active mission. But it is necessary to call a spade a spade: not the entire Church, but only its individual representatives, switched to mission, and missionary itself, which should be a self-evident matter of the Church, still remains only a movement within it.

Not just isolationism, but outright escapism is observed in the Russian Orthodox community and is presented almost as its traditional dignity in contrast to “Western” missionary activity. Father Daniel's ministry stood in stark contrast to these murderous sentiments. He understood the mission as the first apostles understood it: to go into all the world and preach the Gospel to every creature (Mark 16:15).

This means actually going out into the street and reaching out to everyone you meet, actually knocking on doors, actually reaching out to other peoples, translating sacred texts and catechisms into their language, founding new parishes and communities. Not to mention speaking and publishing, engaging in public debates and publishing books. Father Daniel did all this. It cannot be said that this is the only true missionary method and there are no others, but its moral effect is incomparable.

If we try to single out the most impressive, resonant themes from Father Daniel’s entire missionary service, then we can name three: his teaching on uranopolitism, his polemic with Islam and his attention to the theology of human death.

Ouranopolitism

When in the mentioned interview I asked Father Daniel, What poses a greater threat to Orthodoxy today: American globalism or Islamic expansionism, he answered: “I think that the greatest threat to Orthodoxy is posed by those Orthodox who have forgotten that they are Christians. Jesus Christ turns out to be outside the sphere of our interests, and therefore we find ourselves defenseless against any pseudo-spirituality”.

And there he, long before the creation of the term “Uranopolitism,” says: “ According to the Gospel, the territory of Orthodoxy is the entire Universe, and until the 20th century it was only a zone of Eastern Christian civilization. And even now the temptation to nationalize the Church is stronger than ever in Russia, Ukraine, and Greece. The path to overcoming it is obvious: this is the internal understanding that the interests of Russia and any Orthodox state may not be identical to the interests of the Church. They may coincide, they may diverge, but the main thing is that a person who comes to the Church overcomes his nationality. He is no longer only Russian or Jewish - the main thing is that he is a Christian, whose Homeland is in heaven, whose Father is God, whose Savior is Christ, and whose brothers are all Orthodox in the Universe. And the nation from which he came is the primary environment for the message about Jesus, the Conqueror of death. This unique newness of the Gospel should always be on the lips of the Christian”.

This position of Father Daniel, which for many centuries of the Christian era sounded natural for a missionary, was called by many, for lack of better words, “cosmopolitan” and almost specifically “anti-Russian and anti-Russian.” To clarify it, Father Daniel coined the term “Uranopolitism,” to which he gave the following definition: “Uranopolitism - this (from Greek.Uranos- sky,polis- city) a teaching that affirms the primacy of Divine laws over earthly ones, the primacy of love for the heavenly Father and His heavenly Kingdom over all natural and sinful aspirations of man. Ouranopolitanism asserts that the main kinship is not kinship by blood or country of origin, but kinship in Christ. Ouranopolitanism claims that Christians do not have eternal citizenship here, but are looking for the future Kingdom of God, and therefore cannot give their hearts to anything on Earth. Ouranopolitism claims that in the mortal world Christians are strangers and strangers, and their homeland is in heaven”.

And who among conscious Christians can argue with this? Who can responsibly declare that his nation can be ontologically correlated with the Church, and his earthly homeland with the Kingdom of Heaven? The problem with Father Daniel was that he did not spare the ears of his opponents and immediately gave “solid food” (1 Cor 3:2), and this caused natural rejection among those who were still accustomed to eating milk. Finding no other words, the patriots of the earthly fatherland reproached him for “Manichaeism” - him, one of the main denouncers of any Gnosticism! They did not want to realize that what he preaches is Christianity, the inconvenient aspects of which they really wanted to supplant.

When on the one hand there is another reference to Scripture: “ Do not love the world, nor the things in the world: whoever loves the world does not have the Father’s love in him. For everything that is in the world: the lust of the flesh, the lust of the eyes and the pride of life, is not from the Father, but from this world. And the world passes away, and its lusts, but he who does the will of God abides forever. k” (1 John 2:15-17), and on the other hand only “politics and geopolitics”, then the positions do not come together, but only diverge.

Yes, he always asked the question “yes, yes or no, no,” and thus was very inconvenient - inconvenient for almost everyone. Meanwhile, his uranopolitism, if correctly understood, is completely comparable to any patriotism, if only the latter turns out to be a means for the former, and it is on this issue that a true demarcation occurs between Christians and non-Christians, who, apparently, are going to live forever in their earthly homeland.

Therefore, he recognized the idea of ​​Katehon and the Third Rome, was a supporter of Byzantium and kissed the banner of the Russian Empire, was a zealous supporter of the White movement and was worried about Russia’s policy in the North Caucasus. But our nationalists did not see this side of his life, this was not enough for them, they needed to discover ontological status national principle and register it in Heaven, ignoring Scripture and Tradition. Therefore, they identified his openly anti-nationalist position with “anti-Russian”, as if national and nationalist were one and the same thing.

Controversy with Islam

Of all the opponents of Orthodoxy, Father Daniel paid the most attention to Islam. Many saw this as a manifestation of his internal struggle with the Tatar principle, which was complete nonsense, since it was not about an ethnic, but a religious issue. Father Daniil constantly communicated with the Tatars and never distanced himself from them, and also in no way intended to specifically “deny” or “overcome” the Tatar identity in other people.

Attention to Islam was due to completely different, incomparably more fundamental reasons: as a world religion, appealing to the Abrahamic root and being the main competitor to Christianity. On the way to covering this topic, Father Daniel accomplished an unprecedented feat - he began a direct Orthodox mission among “ethnic” Muslims and announced an Orthodox-Muslim debate.

Father Daniel treated the mission among Muslims like an apostle of the first century: he came to visit them, looked for them among guest workers at construction sites, set up a missionary tent in the Bitsevsky forest on the Kuiram Bayram holiday and entered into open discussions with them. For ordinary immigrants, he wrote very accessible Orthodox catechisms, which were distributed in the most unexpected places. These catechisms were written in such popular language that they caused a snobbish smile among some Orthodox intellectuals. But the trouble with these intellectuals was that they would never be able to explain to a guest worker from Central Asia the content of the Creed and convince them of its truth. Father Daniil could, and it wasn’t even a special missionary move, but a simple understanding that you need to speak to a foreigner in a foreign language, and not wait for him to learn Russian and come for advice himself.

He also held a public debate with representatives of the Muslim community on theological topics on December 6, 2005 at the Rossiya Hotel and on February 3, 2006 at the Library. I.S. Turgenev. As his main opponent, the Islamic side nominated the former priest Vyacheslav Polosin, who converted to Islam under the name Ali Vyacheslav Polosin. It is impossible now to discuss the details of these disputes, but their main advantage is that Father Daniel became the initiator of a real, honest intellectual dialogue between Orthodoxy and Islam, which may be of interest even to people who are very far from both religions.

Some perceived these discussions as provoking hostile sentiments between Orthodox Christians and Muslims in Russia, and therefore objectionable to our “Eurasian friendship of peoples.” But in fact, it is the refusal of dialogue that provokes conflict, while dialogue itself is the only alternative to any war. And Muslim leaders themselves should be interested in continuing these discussions if they do not want any Russian citizens to associate the word “Islam” with the word “Beslan.”

In the development of the controversy, Father Daniel wrote the book “Marrying a Muslim” (2006) and compiled a unique collection “The Orthodox Response to Islam” (2007). So people from Islam began to convert to the Russian Orthodox Church, and, of course, the Islamists did not like it. People who are accustomed to proving their rightness only by force, who are incapable of intellectual polemics, who love to take quantity rather than quality, declared war on Father Daniel: in recent years he has received 14 (!) threats from them. Many tried to stop his missionary activity, convinced him to stop debating with Muslim theologians and calling on them to be baptized, but Father Daniel only became stronger in his mission. And as an Orthodox priest he knew perfectly well what he was risking...

Theology of human death

Father Daniel never resorted to cheap intimidation with death and hell in the style of those preachers who do not know other arguments, but he very accurately understood that death is the last argument that forces a person to take life seriously. Awareness of the finitude of earthly existence and the inevitability of Judgment distinguishes a Christian from an atheist, and therefore for him discussions on this topic should be absolutely natural. Therefore, Father Daniel was amazed at how some Christians behave in such a way as if they will always live on earth and they do not believe in any God.

The theme of death and resurrection constantly came up not only in his sermons, but also in everyday discussions; he often said that he might die soon, that he would soon be killed, that he had a presentiment of this and wanted to accomplish as much as possible from what he had started. We objected in every possible way to these premonitions, but over time they became a refrain in his conversations, and it was pointless to argue with this: a person is truly mortal and this is the very last argument to take life seriously.

The threats to Father Daniel at first caused terrible anxiety and indignation, and then became a fact of life for the missionary. A year before the tragedy, he began to say that Orthodox Christians should know everything that Scripture and Tradition reveals to them about dying, about what exactly needs to be done before death and after it. And his last book was “Instructions for Immortals or what to do if you still die...” (2009) - the only Orthodox book on this topic in our days. Written in very simple language, it covers in detail the fundamental topics without which the life of a Christian is simply impossible. The only thing he would want for himself at the time of death is to die not for any reason, but specifically for Christ, as a martyr. He was killed in his own temple and precisely for Christ.

Everything that Father Daniil created is unique - so is his Church of St. Thomas the Apostle on Kantemirovskaya, this small wooden house on the bank of the almost dry Chertanovka River, which he began building in 2005. The Church of St. Thomas is not just a “religious building,” it is a real missionary center where people of various professions and nationalities come to hear the Good News and accept Christ.

One should not be surprised that a missionary with such large-scale plans built such a small wooden temple, because this temple also serves as the basis for the construction next to it of a huge stone temple of the Holy Prophet Daniel in the neo-Byzantine style, which should become one of those now growing on the outskirts Moscow has cathedrals that will accommodate thousands of parishioners. The Temple of St. Thomas was his little dream, and it came true. The temple of the holy prophet Daniel was his big dream, but one elder predicted to him: the temple will be built, but Father Daniel will no longer serve in it...

Before his death, many providential events and coincidences happened, so that his life turned into a visual parable. Suddenly, some ecologists declared the area around the temple unsuitable for construction, and there was a direct threat of its demolition, as if we had returned to some pre-revolutionary years. The indignation of the Orthodox was such that the Moscow authorities agreed to leave the temple in place. It was a great victory; she inspired new steps, but soon the worst thing that could happen in this temple happened.

Father Daniel was killed by an unknown person in a medical mask who came to his church at 11 pm on November 19. It is quite possible to suspect that the person who ordered the murder did not choose this time by chance - November 20 was the birthday of Patriarch Kirill, and he wanted to overshadow the holiday. This murder was generally a symbolic warning to all missionaries, the entire Russian Church - “keep your head down.”

Obviously, the killer tracked the victim for a long time, since Father Daniel was always surrounded by a large number of people, and he almost lived in the temple. There are priests who come to the temple as if they were going to work and leave immediately after the service, trying to get past the annoying parishioners. Father Daniel, who left the temple only when no one was left there, is not like that. This late evening was unusually deserted, and the killer guessed right.

As it usually happens, those who plan one crime commit more, so this time the criminal first shot at the regent of the temple, Vladimir Strelbitsky, apparently mistaking him for the rector himself, and then at Father Daniel - first in the neck and then in the head. Father Daniel was killed on the line between the altar and the altar, his body fell next to the Crucifixion. The next day, flowers and bouquets multiplied at this place, cross to cross, and people kissed the carpet with the shed blood of the martyr...

However, this is a completely different story. History of the Church after the murder of Father Daniil Sysoev. His last Sunday sermon was dedicated to overcoming discord among the Orthodox in the name of Christ, where he spoke for the last time about the fact that members of the Church should not be at enmity and divided into parties, because they all belong to only one “party” of Jesus Christ. But the logic of Providence does not end there either - the 40th day after his death will be the day of remembrance of his beloved prophet Daniel, in whose honor he himself was named and in whose honor he wanted to build his temple.

The death of Father Daniel deprived priest Alexei Sysoev and Mother Anna of their son, deprived Mother Julia of her husband, deprived three sisters, Justinia, Dorothea and Angelina, of their father, and deprived us of a great shepherd, a living bearer of the Word of God.

Patriarch Kirill said about Father Daniel: “ The Lord called His faithful servant to Himself, giving him the opportunity to appear as a confessor of the faith and a martyr for the cause of the Gospel Gospel" Yes, now we can openly say that a saint lived and preached next to us, we saw him, we heard him, we touched him, we communicated and even argued with him. There is no doubt that Father Daniel should be glorified by the Russian Church not only for his life, but also as a hieromartyr.

MATERIALS FOR THE CANONIZATION OF PRIEST DANIIL SYSOEV (+2009)
The future martyr Daniil Sysoev was born in Moscow in 1974 into a family of dissidents (the Soviet establishment lectured at the beginning with Jehovah's witness) who believed in the Orthodox faith, the father of the future missionary Alexei Sysoev took holy orders. With joy and respect, Fr. Daniel recalled Christian samizdat, for which the state could punish and defend one’s Christian beliefs. The saint's father loved and often read the Holy Scriptures and named his son in honor of the biblical prophet. There were 5 children in the family.

In the book “The Unknown Father Daniel” it is said that an angel appeared to him as a child, but his own mother did not believe it and even punished him and put him in a corner;)

Future father Daniil Sysoev and his brother Pimen.

In the 2nd grade, he swore, but stopped when he was called to the teacher’s office and reminded that he was a Christian - and he valued this title (6th part of the lecture on raising children in “Catevic Conversations”)
I went to study at the MDS and met a girl who was pure in soul and body - Yulia, but was from a secular family of businessmen who predicted for her, perhaps a completely different career. She believed in God, but one trip to the Trinity-Sergius Lavra and an acquaintance with seminarian Daniel and his sincere faith prompted her to become the wife of a priest. (book "Notes of a Priest")
He taught at the Yasenevo gymnasium and taught children the Law of God.
Deacon Daniil Sysoev did not get along with the rector of his church in the Bulgarian courtyard, Fr. Boris (Fr. Daniel himself spoke in a lecture about envy) and sat down with him (Fr. Daniel’s advice was - you should try to get along with everyone - biblical norms about raising children - where are the catechesis. 2nd lecture - about raising children) drink and started a good conversation over a snack. As a result, St. Patr. Alexy II ordained him first in the newly built Cathedral of Christ the Savior.

He served at the Krutitsky courtyard with Father Anatoly Berestov, Doctor of Medical Sciences, priest.

Created a temple from scratch

He created a community himself (!) from those brought from the Protestant organization “Church of Christ” (I’m going home), Muslims (testimony of A.V. Lyulka), atheists (Mayans) youth, i.e. He himself created his own parishioners (the words of St. Paul - I gave birth to you in Christ by the gospel - 1 Cor 4:4), and did not leave them and regularly discussed the Bible with them in a patristic manner.

I did not eat until 3 pm according to the Typikon, the church charter; he strictly abstained from food (memories of a classmate at the seminary) was not a glutton - he was slim and loved prayer. I myself (Larin S.) saw how after the service, until he had listened to all segments of the population, he did not run to the dining room or home to his family, but lovingly delved into the affairs of the parishioners and parishioners. And he listened to me (the last person in the liturgy that day) and blessed me.

There is an opinion that Fr. Daniel believed the so-called extra-frequent communion is the only correct one. But in his book, written jointly with Father Georgy Maksimov, “On Frequent Communion,” he writes the following about excesses in the matter of communion:
“The Eucharistic revival was so strong that there were even some excesses. So in 1931, a petition was submitted to the Patriarchal Synod with the desire to allow the service of the Divine Liturgy on weekdays of Great Lent for the purpose of daily communion. The Synod decided: “The desire for the possible frequent communion of Orthodox Christians, and for the successful among them, even every Sunday, is considered acceptable; the idea of ​​necessarily daily communion is often not in line with the spiritual benefit of the communicants and does not agree with the age-old practice of the Holy Church, and as a result of this, in in particular, the petition of Count L.E. Ivanova and others for the restoration of the celebration of the Liturgy of the Presanctified Gifts on all weekdays of the Holy Pentecost and on Great Friday is rejected" (dated May 13, 1931, decree 85; Journal of the Moscow Patriarchate 1931. . 5 ). Another abuse of the practice of frequent communion was the perception of the Eucharist as a kind of “duty” (however, this is what the pre-revolutionary texts of the gospel were called), when people, carried away by the thinking of the “Parisian school,” began to perceive the sacrament as “the actualization of church unity.” They began to argue that Communion should not be received for personal sanctification, thus entering into radical contradiction with the very spirit of biblical personalism and the direct words of the Lord Jesus Christ (see John 6).”

In his church (created by Father Daniel near the Kantemirovskaya metro station in Moscow) the hours were read strictly at the moment of arrest, crucifixion, darkening of the sun in the life of the Lord Jesus Christ, and the singing was masculine and znamenny.

Although the wife of Fr. Daniel was the daughter of a millionaire included in the “Forbes” list, he never took advantage of this for his personal financial situation and, moreover, in a lecture “on passions” (in the section Love of Money) he emphasized that only four Orthodox priests converted to Islam in 20 years , and because of falsely understood material gain, acquisitiveness and profit, hundreds of priests left the priesthood and gave sad examples of this.

Father Daniil was a strict supporter of not only fidelity in marriage and God-ordained procreation and raising children, but also an opponent of barrier contraception (see Resolution of the Council of the Russian Orthodox Church in 2000 - conscious refusal to have children for selfish reasons is an undoubted sin) (his answer in the blog to me -S.L.), understanding the marital communion of spouses primarily as the beginning (the beginning of co-working with God) in the creation of new Christians. In the lecture “on raising children,” he emphasized that there are children who do not really understand who God is and why they still need to go to church, understanding raising children as the creation of a new generation of true believers in the first place. The opinion that Fr. Daniel allegedly blessed the violation of the marital fast without justification. In his blog, based on the words of St. Paul, he wrote an article that, by condescension, economy! it is permissible to yield to the spouse, for “it is not the wife who has authority over your body, but the husband” (1 Cor. 7:4)

He was reserved about ecumenism and the presence of non-Orthodox people at Orthodox services and believed that, according to canonical rules (Laod. 6), Walter Kasper should be expelled from the CHS "if Cardinal Kasper, then he should be invited to condemn well-known heresies, and only then offer or concelebrate (after the Order Accession) or subject to proper church court" http://pr-daniil.livejournal.com/19986.html ; but at the same time I revered the canonically elected Patriarch Kirill (his blog)
-O. Daniel loved patristic wisdom himself, knew the scriptures by heart (Yulia Sysoeva’s “I’m Going Home” film), admired the stichera and troparions of Orthodox worship and read and praised (Victor Kipriyanchuk). Therefore, the rumors that he insisted on translation from Tssia absolutely do not stand up to the criticism of eyewitnesses.
- Father introduced a new term in his words (but according to his own statement, found among the Holy Fathers) “uranopolitism”, explaining that in Russia, Georgia, Serbia, among Orthodox Christians everywhere he encountered narrow nationalistic interests, while they should live in common, heavenly ones ( sky - in Greek uranos) At the same time, priest Daniil Sysoev criticized patriotism in the controversial formulation of the Internet encyclopedia Wikipedia, which could include chauvinism.
He did not deny patristic patriotism as the Third Rome, the monarchy, or concern for the Motherland:
1. "What is the Third Rome? - The 3rd Rome is when the state takes care of all Orthodox Christians in the world (Fr. Daniel did not object to this), but here (in Rus' in the 17th century - L.S.) it is has turned into this: all the Greeks are pagans, they have become latinized and protested (what about St. Mark of Ephesus and St. Genadius Scholarius, Jerusalem Council of 1443? - S.L.) and we alone have true Orthodoxy (and the Serbs, and the Georgians? - S. .L.)" (video recording of a lecture on Old Believers http://vk.com/video10314733_158858055)
a)."Interview of Priest Daniil Sysoev, given at the Byzantine Club and published in the almanac "Northern Katekhon" No. 1 (2005) - "S.K.": What does the concept of “Byzantism” mean to you personally?
- Father Daniel: For me, Byzantineism is the principle of the relationship between the state and the Church, which was developed in Eastern Orthodoxy over the course of one and a half millennia. This is the coexistence in a single social organism of two powers that have one Divine root - the Priesthood and the Empire, the first elevates the soul to God, and the second protects the body. The priesthood gives a heavenly dimension to power; power takes care of the spread and tranquility of the Church. We know that the government cannot build the kingdom of God on earth, but, on the other hand, it must and can prevent our planet from sliding into hell. So, of the various types of authorities (democracy, oligarchy, monarchy, theocracy), the Byzantine model seems to me the most convenient for achieving this goal.
b)."A Christian MUST honestly fulfill his duty (to the Motherland-L.S.): HE must honor the authorities and we pray for our rulers, pay taxes, serve honestly in the army.. for the sake of the holy commandments of the Lord. We support earthly citizenship in everything , in what is necessary (God-L.S.) submissive." (What attitude should a Christian have towards the state, audio answers to questions in the audio collection “550 hours of Father Daniil Sysoev”)
c) “I serve (the Motherland) in the sense of “taking care” - well.” “How you can and cannot serve your Motherland” audio answers to questions in the audio collection “550 hours of Father Daniil Sysoev”)
G). Lecture "On the attitude of Christians to state power" audio answers to questions in the audio collection "550 hours of Father Daniil Sysoev")
".. for many years in a row, Russian citizens have had the idea that power is such a disgusting thing, normal people will not go to power, politics is a dirty business, etc. In this regard, we were indignant that we pray for the authorities. And why we pray - because this is a direct requirement of the Holy Scriptures. In 1 Timothy the Apostle Paul says, “Therefore, first of all, I ask that prayers, petitions, supplications, and thanksgivings be made for all people, for kings and for all those in authority, so that we may lead a quiet and peaceful life. tranquil in all godliness and purity, 3 for this is good and pleasing to God our Savior, who wants all people to be saved and to come to the knowledge of the truth." (2 Tim. 2:1) Please note that this phrase is contained almost word for word in our worship: " We also pray for our God-protected country, its authorities and its army, so that we may live a quiet and silent life in all piety and purity." The question arises of how to relate to these authorities, where did the structure of state authorities come from. If we look at the Bible, we will see that historically the source of power is the Lord God, “King of kings and Lord of lords,” “King of kings and Lord of lords” (1 Tim. 6, 15) and “Lord of the kings of the earth” (Rev. 1:5) as it is said in A. From the biblical point of view, the only owner on Earth is the Creator. By the way, this is why the Bible prohibits selling the Earth forever - up to 50 years for rent.. From the point of view of Scripture, power is better than anarchy, because anarchy is the power of any criminal to commit any crime... Imagine (if) all government authorities disappear in the city of Moscow, what will happen? Yes, all the shops, museums, and banks will be robbed. And people will also understand this thing: in their pockets they have pieces of paper that mean absolutely nothing.. They can light a fire with them.. or catch fish with a lure..
Robberies will start on the streets, there will be no electric lights, they won’t take out the garbage, it’s unlikely that medicine will work—at what cost? they will not transport the dead and very soon there will be public transport. Gang formations will immediately emerge from the underground and this will end with a mass exodus from cities to villages, where people can feed themselves and somehow unite to protect themselves. These are not fairy tales, but , what happened in 1917, for example.. The state is saving humanity from sliding into the abyss.. In our country, state power is rudely blasphemed, not considering that it is a sin; nevertheless, from the point of view of the Creator, this is a sin and a violation of the 5th commandment, incl. about reverence for authorities.."
d).Contrary to popular belief, Father Daniel was not against the Orthodox state and was not a pacifist - he only wanted selfish nationalism. interests of different peoples (why he introduced uranopolitism) Father Daniel rightly pointed out that God helps the people as long as they are Orthodox, Christian: we have an interpretation of Psalm 62 - chapter 21 of Deuteronomy - blessing or curse.
“Yes, the Lord created Russia (as a state - L.S.) to protect Himself - and to spread Orthodoxy in the world, but when Russia decided to rebel against God, we returned back, like the first Christians.”
Uranopolitism as a doctrine of “dwelling in heaven” (Phil. 3:20) he did not impose and in any case did not propose to anathematize patriotism or renounce service to the Motherland, but simply called to remember that the main thing for Orthodox peoples is faith in Christ and life future century (12 hours of the Creed) in Heavenly Jerusalem (Rev. 21:10)

He was a supporter of the unique salvation of the Church http://vk.com/video163645823_168534127 and referred in this to the classical theology of the Russian Church - Metropolitan. Macarius, St. Philaret of Kyiv, Archpriest Malinovsky. (blog entry) That is why he insisted on the salvation of the unbaptized in the book “Will the Unbaptized Be Saved,” Muslims? “marry a Muslim” book, Buddhists (book co-authored with Father George? + video about heretics) and Catholics on the fact of heresy (http://pr-daniil.livejournal.com/54466.html?thread=1141186#t1141186 )

In a meeting with Muslims organized by journalist Maxim Shevchenko, he said that Muhammad was a “false prophet” quite a biblical word. Almost immediately, Muslims in the hall began to shout - “he insulted the prophet.” By September 2009, Fr. Daniel wrote in a blog - good Muslims - they threatened to kill 19 times.. (?)

He taught Ustya (the eldest daughter) to watch TV discriminately. He forbade advertising - manipulating a person. He watched Harry Potter with his eldest daughter together - and commented on what was good / what was bad, in the end it was about American crap. He allowed computer games... but for an hour. I advised giving gifts to children... especially if they have a holiday because... took communion. In general, he advised a person to form the correct view before her 18th birthday. As far as I know, now at the time of writing, 3 years later, overcoming the temptations of adolescence, she goes to church.

Father Daniel and his three children.

Spiritual struggle with vanity. - O. Georgy Makimov, a close friend of Father Daniel, wrote in his blog:
“Father Daniil told me later that he was sure that he would be killed immediately after the first dispute, and the day before he experienced great fear and anxiety. And at night he had a vision. He saw himself standing in front of a labyrinth made of pebbles, like those found in the north. And, walking through its circles, he came to the center, where there was an altar on which lay the victim who had just been tortured and killed. And he realized that this was the altar of Satan, to whom the sacrifice was made. Father Daniel was overcome with anger, and he overturned the altar with his foot. Satan himself immediately appeared in the form of the Joker in a jester's cap, as he is depicted on playing cards. There was wild hatred in his eyes, and he rushed at Father Daniel. The priest began to pray: “Most Holy Mother of God, protect! Saint Nicholas, help! and other saints. And then an invisible wall seemed to grow in front of Father Daniel, so that Satan rushed at him, but could not overcome it and bounced back over and over again. Looking at this, the priest allowed vain thoughts into himself, and at the same moment Satan broke through the invisible wall and grabbed him by the throat. Father Daniel prayed: “Most Holy Theotokos, forgive me, I have sinned, deliver me from it.” Then Satan disappeared, and Father Daniel was told about the upcoming dispute: “You will not lose, but you will not win either.” “That’s how it happened,” Father Daniel told me.” http://www.pravoslavie.ru/jurnal/33354.htm

Priest Daniil Sysoev was a supporter of traditional and patristic missionary work with veneration of Ecumenical Councils and alien to modernism; he said about the notorious Kochetkovites that “the place of the God-wise holy fathers is taken by modernist theologians of the Parisian school,” and he created “the missionary school of the Holy Prophet Daniel with compulsory catechesis (according to the Fathers-S.L.), canonical (immersion) baptism, introduction to the Orthodox! life".

I will add from myself (Sergei Larin) that similar missionaries were the apostles, St. Mary Magdalene, St. Zacchaeus the Publican, St. Macarius the Great, St. Averky of Hierapolis, St. Queen Helen and St. Emperor Constantine, St. Patrick of Ireland, St. Cyril and Methodius, St. Kuksha Pechersky, St. Leonty of Rostov, St. Stephen of Perm, St. Herman of Alaska, St. Innocent of Irkutsk, St. Macarius of Altai, St. John of Shanghai (just read their lives by St. Demetrius of Rostov) and participating in one trip to Tyva from the missionary school of Fr. Daniil I have not encountered any non-traditional forms of missionary work (Russification of worship like the Kochetkovites) or throwing the Gospels into the trash (like the seminarians of the Sretensky Monastery).

On November 20, 2009, during a priestly service after an evening service, a masked killer with a Caucasian accent burst into the church built by Father Daniel and demanded that the priest come out. Father Daniel did not hide anywhere and literally fulfilled the commandment of the Sermon on the Mount “love your enemies, bless those who curse you” (Matthew 5:44).

In his speech at the funeral service, Patriarch Kirill, in particular, said: “Father Daniel did a lot to establish God’s truth<…>But perhaps the most powerful word he spoke is the one we are witnessing today. If a person is killed for God’s truth, this means that this truth strikes people who do not accept it and has enormous power.” At the funeral service Fr. Daniel was attended by 237 priests and about a thousand laity.

Posthumous miracles. Icons were painted by Serbs, Russians, and Americans.
- myrrh streaming from icons (testimony of Olga Myagkova) - icons have already been painted by Romanians and Athonites
- letters from Yulia Sysoeva (on a television talk show, Father Daniel’s wife spoke about letters testifying to miracles through prayers to the holy martyr)
- who knew Father Daniel fell asleep at the wheel and in a dream the martyr who had already been killed for Christ showed him a safe turn and he miraculously avoided a collision with a car
-miracle at the grave of Father Daniil “My son was in intensive care, my wife and I visited many places, but apparently the Lord decided to glorify Father Daniil (Sysoev), we held a memorial service at his grave - the son immediately began to recover.”
(Dmitry Korolev) – witness as a friend on VKontakte with Dm.Enteo

Sanctity of life. Hieromartyr Daniel baptized 80 Muslims, incl. and Chechens. Only one. Many write that after learning about his life they decided to be baptized and became a church member.
The Monk Simeon the New Theologian said: “Whoever does not honor the new saints cannot honor the ancients... And whoever does not want to unite with all love and humility with the most recent (in time) of the saints, having some kind of unbelief towards him, will never unite with former, and will not be included in the ranks of the preceding saints, even if it seemed to him that he had all the faith and all the love for God and for all the saints.”

Venerable echoes him. John of Damascus: “(We will venerate) the martyrs of the Lord, chosen from every rank, as soldiers of Christ, who drank His cup and were baptized with the baptism of His life-giving death, as participants in His suffering and glory, whose chief is the Archdeacon of Christ, the Apostle and Protomartyr Stephen... Let us be "We, believers, will honor the saints with psalms, hymns and spiritual songs, contrition of heart and mercy towards those in need, which is most pleasing to God. We will erect monuments and visible images of them, and through imitation of their virtues we ourselves will become animated by their monuments and images."

Priest Daniil Sysoev was killed in the Orthodox Church of St. Thomas in the south of Moscow, a source in the capital's law enforcement agencies told RIA Novosti.

According to the report, an unknown person shot one priest, the second was wounded in the Orthodox Church of St. Thomas in the south of Moscow at 4 Moskvorechye Street. The source noted that the rector Daniil Sysoev, 35 years old, was shot in the chest and head. Vladimir Strelbitsky, 41 years old, received a gunshot wound to the chest and was hospitalized.

Law enforcement agencies have opened a criminal case into the murder of a priest on Thursday in Moscow, Anatoly Bagmet, head of the investigative department of the Investigative Committee of the Investigative Committee of the Russian Federation for Moscow, told RIA Novosti. According to him, the case was opened under articles 105 (murder) and 30.105 (attempted murder). “The necessary investigative actions are being carried out, experts are working at the crime scene,” Bagmet said.

Father Daniel wrote about the threats in his online diary: “And I have news again. Today, you will laugh, but the Muslims again promised to kill me. Now on the phone. Well, I'm tired of it. Already the 14th time. I'm already used to it, otherwise it was annoying before. Otherwise, God will not betray you, Islam will not eat you.
And so I ask everyone to pray. Now I'm not afraid anymore. I gave up five years ago. And now I’m just used to living under constant threat. After all, the authorities informed me about this same Islamic threat, and not just the Muslims themselves. And so everything is in the hands of God. And if anything happens, go straight to heaven and without ordeal. “This is great!”

Last interview with Priest Daniil Sysoev: “Run to the sky!”

About the missionary trips of Father Daniel: In the footsteps of the Apostle Thomas: missionaries in Kyrgyzstan

“I, priest Daniil Alekseevich Sysoev, was born on January 12, 1974 in Moscow, in a family of teachers and artists. My father, priest Alexey Nikolaevich Sysoev, is now the rector of the Church of St. John the Theologian at the Orthodox Classical Gymnasium “Yasenevo” and a cleric of the Church of Peter and Paul in Yasenevo, and his mother, Anna Midkhatovna Amirova, teaches the Law of God at the same Gymnasium.

On October 31, 1977, I received the Sacrament of Holy Baptism in the Church of the Life-Giving Trinity on the Holy Sparrow Hills. Evgeniy. Since 1977, we have become permanent parishioners of the Church of St. Nicholas the Wonderworker, in Kuznetskaya Sloboda. Then we also went to the small Cathedral of the Donskoy Monastery, the Church of the Deposition of the Robe on Shabolovka. When my father worked as an altar boy in the Church of the Beheading of John the Baptist in the village. Afineevo, Moscow region, I helped him at the altar and sang in the choir. In the summer of 1988, he participated in restoration work in the reviving Optina Pustyn. When the revival of the Church of All Saints began. Novoalekseevsky Monastery, I also sang in the choir there and the rector, Fr. Artemy Vladimirov recommended me to enter the Moscow Theological Seminary.

After graduating from high school in 1991, I entered the Moscow Theological Seminary. While studying at the Seminary, I was obedient to the singer and director of the mixed choir of the Regency School. December 19, 1994 His Eminence Rostislav Bishop. Magadan and Chukotka consecrated me as a reader.

On January 22, 1995, I married a girl of the Orthodox faith, Yulia Mikhailovna Brykina. The Sacrament of Wedding was performed in the gymnasium church of St. St. John the Theologian Dionisy Pozdnyaev. That same year my daughter Justina was born.
May 13, 1995 His Grace Eugene Bishop. Vereisky ordained me to the rank of deacon. On June 14, 1995, I graduated from the Moscow Theological Seminary in the first category and entered the Correspondence Sector of the Moscow Theological Academy, which I graduated in 2000. On June 9, 2000, the Council of the Moscow Theological Academy approved the topic of my candidate’s dissertation “Anthropology of 7th Day Adventists and the Watchtower Society and its analysis.”

At the end of the Seminary, I was appointed by Patriarchal Decree as a full-time clergyman of the Church of the Assumption of the Blessed Virgin Mary in Gonchari - Bulgarian Compound.

Since September 1995, I have been teaching the Law of God in the senior classes of the Orthodox Classical Gymnasium “Yasenevo”. On May 24, 2000, for teaching, I was awarded a certificate of gratitude from the Department of Religious Education and Catechesis.

Since August 1996, with the blessing of His Holiness the Patriarch, I have been conducting missionary biblical conversations with people who have suffered from the activities of sects and occultists in the Krutitsky Patriarchal Compound. After the creation of the Soul Care Center named after St. right John of Kronstadt under the leadership of Rev. Anatoly (Berestov), ​​I became his employee.
In 1999, with the blessing of His Holiness the Patriarch, the publishing house of the Sretensky Monastery published my book “Chronicle of the Beginning,” dedicated to the defense of the patristic teaching on the creation of the world.

In 2000 I graduated from the Moscow Theological Academy. Candidate of Theology. Ordained to the priesthood in 2001. In the same year, the second daughter, Dorofea, was born.

Served in the church of St. Peter and Paul in Yasenevo (Moscow). Secretary of the Missionary and Educational Center “Shestodnev”. Employee of the rehabilitation center for victims of totalitarian cults and pseudo-religious movements in the name of St. right John of Kronstadt. Author of the book “Chronicle of the Beginning” (M. 1999), editor of the collection “Six Days against Evolution” (M. 2000) and the almanac “Divine Revelation and Modern Science”. Published more than a dozen articles of a creationist and anti-sectarian orientation.”

For his active missionary work and polemics with Muslims, he was often criticized by Muslims and received threats.

On November 19, 2009, he was mortally wounded in the courtyard of the Temple of the Prophet Daniel (according to other sources, right in the temple premises) with two pistol shots. The masked killer managed to escape.

Father Daniel left behind a wife and three children.

“If you want to see miracles, become a missionary...”

Father Daniil Sysoev is the rector of the Church of St. Thomas the Apostle and the organizer of the community of the temple under construction in honor of the Prophet Daniel on Kantemirovskaya. The reason for our meeting was the opening of a missionary center in the name of St. Thomas the Apostle. With o. Olga Kurova talks to Daniil.

– Father Daniel, the reason for our conversation is the opening of a missionary center. It is easy to guess that this was preceded by a lot of preliminary work. Please tell us how it all began.

– If you remember the very beginning, it would probably be 1993, when I was a missionary right on the streets. And since August 1996, I have been completely officially, with the blessing of His Holiness the Patriarch, conducting missionary Bible conversations at the Krutitsky Patriarchal Metochion. These conversations were first intended to convert Protestants, then more and more occultists and victims of various “sorcerers” began to appear. And then I took up missions among Muslims. So our center is open to victims of psychics and totalitarian sects, and to young people who want to get acquainted with the basics of Christianity, and to people of other faiths.

–What goals do you set for yourself?

– Not long ago we consecrated a temporary temple in the name of St. Apostle Thomas. A large missionary church is being built in honor of the prophet Daniel, in which there will be a chapel of the Apostle Thomas. This chapel is already functioning today, for now as a separate temple. One of our goals is to convert non-Christians, mostly non-Russians, to Christ. The Kantemirovskaya district, where it is located, is an area of ​​various diasporas. In addition, sects are very active here. Not far from the temple there is a large Mormon center; there are also Baptists, Adventists, and occultists in the area. But until recently there were no Orthodox Christians.

We have opened a catechumen school about the foundations of Christianity. Every five weeks we have a cycle of five public conversations for those who want to be baptized or simply learn more about Christianity. The Society of Orthodox Tatars is already operating at the temple and the Information Agency of St. Akhmet is developing its activities.

In the near future, we want to hold an Open Day: we will post notices throughout the area that on such and such a day everyone can come to the temple and ask the priest any question. In the future, we would like to organize such a Day once every three months.

We also work with young people - MEPhI (Moscow Engineering Physics Institute) is located nearby. It’s strange that we are the first to think of holding prayer services before the session. Prayer services before the start of the school year have already become a tradition in all Orthodox churches, but the session is a much more intense time. But for some reason, students limit themselves to sometimes lighting candles. We perform prayer services before the session after the liturgy and invite all students.

– Are you, father, coping with all this mass of affairs alone? Do you have assistants, some kind of initiative group?

– Yes, there is an initiative group; it was formed at the Krutitsky courtyard. This is also the Tatar Orthodox community, which has existed since 2003. But, of course, a variety of Christians belonging to a variety of nations participate in the work of mission. After the feast of the Epiphany we hope to open missionary courses. Perhaps later on their basis we will create a missionary institute that will train preachers of the Gospel. There will be all kinds of preaching: street, online, in universities. We want to take away the sectarians' weapons.

– How do you work with diasporas? For example, Azerbaijanis live on Kantemirovskaya. How can you enter their environment, what can you talk to them about?

– I can’t say anything about the Azerbaijani community, because I have not yet established contacts with them. I can tell you a lot about the Tatar diaspora. I have repeatedly performed at the Tatar Cultural Center and traveled to Kazan to give performances. Tatars are the third largest nationality in Moscow. And our work is going quite successfully: many Tatars, especially young ones, are converting to Christianity. Since 2003, I have been conducting prayer services in the Tatar language for the conversion of the lost.

Our task is to destroy the barriers that exist in the culture of various peoples and prevent them from accepting Orthodoxy. The news that Orthodoxy is a universal faith to which all peoples are called is still scandalous.

– How should a real young missionary behave with his peers?

– A missionary must be the first to start talking about God, otherwise he is not a missionary at all. But, at the same time, you need to soberly assess your strengths and knowledge. You need to know the answers to the most frequently asked questions from your peers about Christianity. We must remember that the best self-defense is an offensive. You should never be embarrassed to say that you are right and they are wrong. There is no need to bow down in front of every listener. But, at the same time, proving that you are right, you cannot humiliate another person. Christ died for every person. We must remember that it is the person who should be respected, not his delusions. There must be rejection of lies, and love for the person.

It is often difficult for a teenager to go against the team, to become a “black sheep,” but it is necessary to have courage. Previously, in the days of my youth, standing out, being different from others was considered prestigious, I think this tradition needs to be revived. "White Crow" is a noble bird. A true Christian must understand this. And if you don’t have enough strength, ask God. The young missionary, of course, must be prepared for the fact that his words may cause scandal and indignation. You shouldn't be afraid of this. Our mission is to say unpleasant things. Have you noticed that when you read the Bible, your soul becomes heavy: this Book begins to judge you. But this does not mean that the truth should be hidden. The Lord himself said - woe to you when all people speak well of you.

Another mistake that can befall a missionary is an attempt to focus the mission on certain groups of people. A mission for children, a mission for youth appears... Many smart, deep young people do not accept this mission. Why? Yes, because when we address young people in their language, as if condescendingly, we fix them at the level they have already achieved. And we must raise them higher, raise them to wisdom, and not leave them at the level that they may have already outgrown. Even with children it is better to speak like adults than like children. Makarevich, remember, sang in a very Christian way: “You shouldn’t bend to the changing world.” This should become the slogan not only of missionaries, but of all Orthodox Christians.

And, of course, we must not forget to pray and go to church, because sometimes misunderstood missionary work captivates a person so much that he does not pray and does not go to church.

– Why is it necessary to go to church every Sunday?

- Because the Lord gave this commandment: six days for yourself, the seventh day for the Lord God. He has the right to demand that we give Him some of our time as a sacrifice. Secondly, we must remember about the Heavenly Lord, about the Heavenly Homeland.

If you like, all of us Christians are terrorists. We are members of a rebel army that is rebelling against the prince of this world (the devil). Churches are places of connection. There we receive instructions from our leadership: codes (the Gospel), we receive reinforcement (Holy Communion), we receive support through mutual communication. We learn various tricks on how to correctly carry out terrorist acts against the prince of this world, that is, to do good deeds. Naturally, if an agent of the Kingdom of Heaven skimps on visiting headquarters and does not get in touch with the Center, he risks getting lost, exhausted and killed. According to the rules of the Church, a person who, without a good reason, has not been to the Divine Liturgy for three Sundays in a row is excommunicated from communion.

Often those who do not visit the temple begin to get tired very quickly. If someone thinks that he will sleep off the whole week on Sunday instead of attending the liturgy, he will very soon realize that Sunday sleep turns out to be no joy for him at all. You can eat a lamb, but remain hungry; you can sleep for 25 hours, but feel sleep-deprived. If God does not give you strength, you will not find it anywhere or in anything.

If you are in love with someone, then you constantly want to see the object of your love and communicate. You shouldn't be forced to go on a date, should you? Christianity is built on love between God and man.

It is also very important not to make excuses for yourself if you miss a church service. We will find a thousand apologies, but this will only make things worse for us. We must fight mercilessly against sin and laziness. Christians are a different kind of being. There is Homo sapiens, and there is Homo Christianus. Christians should associate with members of their own species.

– Why do Christians have a different nature?

– A Christian is a person plus the Divine power given to him in Baptism. And a non-Christian is just a person, moreover, enslaved by the devil. The Holy Spirit in the heart or the devil in the heart - is there a difference?

– Everyone has their own way to the temple. But as a missionary, you probably have many amazing stories of people being converted.

Why go far - we have Tatyana Imranovna in our church, my closest assistant. She came from Islam to the occult, and from there, having encountered unpleasant things that frightened her, to Orthodoxy. She came to Christ - at first simply as salvation. And then she began to become a church member. And the deeper she became a church member, the worse her relatives treated her. But it’s strange - the worse they treated her, the more problems they had. For example, they cursed her, threw out icons - their dacha burned down that same night. Here is an example of how God stands up for his own.

There are also examples of miraculous healings. One day, the parents of a child, Pentecostals, came to me. At one time they took the child to all sorts of “psychics”. As a result, his temperature rose to 39 degrees and lasted for three months. There was nothing they could do to knock her down. We baptized him, and very solemnly, at the Baptismal Liturgy. He stood, of course, very weak, but he was keenly interested in everything. Afterwards we gave him Holy Communion and he went home. Went to bed, woke up – 36.6. And since then he has not been sick for several years.

It often happens that you have explained everything to a person, laid it out, and he agrees with you in his mind, but does not accept you in his heart. And I prayed for him - he immediately changed. After prayers for the conversion of the lost, several people always get baptized.

So if you want to see many miracles, become a missionary or a martyr. They say that if you want to anoint someone with myrrh, first you pour it on your hand and smell it, and then you anoint someone else. So it is here - if you want to tell others about the power of God, first you will feel it in yourself.

(c) These materials belong to the copyright law of Yu.M. Sysoeva. The author agrees to their free, gratuitous, charitable and missionary use and distribution.

Films with the participation of Father Daniel or telling about him, as well as lectures and conversations:

Macedonian schism, Conversation on the creation of the world, Orthodox upbringing of children, Sunday school, Christmas conversation, Conversation on the day of the Baptism of the Lord, the Bible and the Koran as a revelation of God. Theological debate, The concept of God in Christianity and Islam. Religious debate, Conversation on Bright Thursday and others...

The unfinished diary of Father Daniel

Quite recently, Yulia Sysoeva, while sorting through papers, accidentally found Father Daniil’s unfinished diary. This amazing discovery occurred on the eve of the celebration of the fifth anniversary of the martyrdom of the priest. Maybe this is a clear sign from Father Daniel himself? Maybe he didn’t have time to tell us something? We decided to publish it on our website. This diary has never been published anywhere, it was not included in the book of memoirs “Unknown Daniel”...

Collection of materials and testimonies about the help of Father Daniel and those who turned to faith and Orthodoxy after his death!

“The life of a preacher of the word of God does not end with his death. On the contrary, the Lord, with his wisdom and mercy towards people, allows his chosen ones to realize after death what was planned, but not completed in earthly life. And we are witnesses to this: having the gift of veneration of the saints and martyrs, we feel a living prayer connection and help, even from those who are aptly called “unholy saints.” The Lord gives his chosen ones much greater opportunities for this realization than a person has in temporary life.”

“During the five years that Father Daniel is not with us, not with us on earth, in our worldly life, we have seen an amazing, miraculous phenomenon, how Father Daniel continues, through his sermons and his word spoken then, to lead people to Christ. How people, inspired by his life, the power of his preaching, discover faith in God. Many, literally, met Father after his death. They did, we have been continuously watching this for five years. More and more people are meeting Christ in their lives, thanks to the works of Father Daniel. Many receive obvious help from him in everyday sorrows and affairs, honoring him and praying to him privately. This is a secret, in a sense mystical, connection that confirms the words of Scripture “... with God everyone is alive "".

“We are becoming more and more convinced that death was defeated by the power of the Resurrection of Christ, which is why we have such evidence.

He always dreamed of bringing as many people as possible to Christ, so that as many people as possible would become children of the Church and have hope of salvation. Many thought that his aspirations would not come true with his departure from earthly life, but his preaching not only did not stop, moreover, it began to gain strength. And now we have testimonies of people who met Father Daniil after the events of November 20, 2009."

Yulia Sysoeva

It is precisely such materials that we are looking for now, we are collecting testimonies of those people who encountered the help of Father Daniel after his death, whom he helped turn to God, to Orthodoxy, who moved away from other religions or sects and accepted apostolic Christianity. If you know such evidence, then send it to Yulia Sysoeva's mailbox - This e-mail address is being protected from spambots. You need JavaScript enabled to view it

A word with power. Yulia Sysoeva

Life of a Word Preacher and God's does not end with his death. On the contrary, the Lord, with his wisdom and mercy towards people, allows his chosen ones to realize after death what was planned, but not completed in earthly life. And we are witnesses to this: having the gift of veneration of saints and martyrs, we feel a living prayer connection and help, even from those who are aptly called “unholy saints.” The Lord gives his chosen ones much greater opportunities for this realization than a person has in temporary life.

During the five years that Father Daniel is not with us, not with us on earth, in our worldly life, we have seen an amazing, miraculous phenomenon, how Father Daniel continues, through his sermons and his word spoken then, to lead people to Christ. How people, inspired by his life and the power of his preaching, discover faith in God. Many people, literally, met Father after his death. We just met, we have been continuously watching this for five years. More and more people are meeting Christ in their lives, thanks to the works of Father Daniel. Many receive obvious help from him in everyday sorrows and affairs, honoring him and praying to him privately. This is a secret, in a sense mystical, connection that confirms the words of Scripture “... with God everyone is alive.”

We are becoming more and more convinced that death was defeated by the power of the Resurrection of Christ, which is why we have such evidence.

He always dreamed of bringing as many people as possible to Christ, so that as many people as possible would become children of the Church and have hope of salvation. Many thought that his aspirations would not come true with his departure from earthly life, but his preaching not only did not stop, moreover, it began to gain strength. And now we have testimonies of people who met Father Daniel after the events of November 20, 2009.

This is exactly the kind of evidence we are looking for now.

Here are some of them. Roman and Natalya from France wrote to us (the authors’ style has been preserved):
“We did not know Father Daniel personally, but listening to his fervent laughter during his speeches, it seemed that he was very close to us: he was born in a godless union of republics, he strove for God in spite of society, he zealously clung to Christ with both hands: with faith and love and not still letting go. Only faith became knowledge, and love ignited even more and continues to ignite us.

Father Daniel leads to Christ through his childhood. Having turned and become like one of these little ones, he sometimes amazes with his childish spontaneity and stubborn straightforwardness. One way and no other way, without the right to tolerance for sin and leniency towards lawlessness. “Why not?” sigh the liberal in spirit. “The Lord said so...”, Father Daniel puts the seal on his word.

In his service, the martyr Daniel is close to the Apostle Paul. Something tells us that he was married, but as if not married, crying as if not crying; and he who rejoices, as if he did not rejoice; and he who buys, as if he does not acquire; for he felt and saw with his heart's eye the passing image of this world.Imitate Christ and learn from him humility and meekness. If this is high for you, imitate the Apostle Paul, as he imitates Christ. If you have not yet grown to this extent, imitate Father Daniel, as he imitated the Apostle Paul.”

Here is another short excerpt from the story of R. B. Adriana:
“I very carefully turn to Father Daniel with requests for prayerful help. I perceive him as a close person, his voice has long become familiar, he accompanies me wherever there is an opportunity to listen to audio - in the car, at home, while traveling. Therefore, for fear of losing my reverence, I try to briefly ask Father Daniel for help. I am sure that in difficult moments of life, including his prayerful help, helped me and my loved ones. When my daughter’s health was unclear, I turned to Father Daniil asking for help, and everything worked out well, it turned out that there was no reason to panic.”

And here's the little we read about him:
“You can say o. Daniel helped me come to God. When I started listening to his conversations, something immediately touched me inside, he told everything so simply, in a real way. I think he was such a person in life. I don't even know what else to say. I still listen to him. It’s as if he lives with us and teaches us that our Motherland is in heaven, and not here. Sometimes the mood is not very good, listen to Fr. Daniel and cheerfulness immediately appears. I think it's not just me that invigorates me so much. It’s true that there is real help from him.”- r.B Marina

All the people who write about him are united in the fact that they feel Father Daniel is alive, they feel his presence and his help. These people are very different, they live in different parts of the globe, but this is the miracle that there is no distance, no time, no abyss of separation. He is here and he is among us. This is exactly what the meeting will be dedicated to on the fifth anniversary of the death of Father Daniel, which we now celebrate not as an anniversary of death, but as a birthday for eternity. We congratulate each other on having a new prayer book in heaven.

As Father Artemy Vladimirov accurately said in his memoirs for the book “Unknown Daniel”: “The fire that burned in his chest called him to the Heavenly spheres, where he drew his listeners, wanting to quickly take them beyond the boundaries of earthly history. Many felt that for him, as for St. Paul, death would be a gain: he lived with the thought of meeting Christ, the Son of the Living God.”

So, on the fifth anniversary, we are collecting testimonies from those people who discovered Fr. Daniel after his death, evidence of his help and strengthening in faith through his sermons and his books, as well as cases of prayer help.

We ask those people who care about Father Daniel to respond, who have evidence of his help, and who have found faith through him. This is very important evidence that shows that the life of a preacher of God does not end with his death, that his works live on and that a righteous person after death can do even more than he did during life. We also ask those people who came to Christ from other religions to respond, let them remember their communication with Father Daniel and tell them what influenced their heart, what captured their mind and influenced their choice of truth, their desire to know the living God and Christ, desire to renounce one's opinion in favor of the opinion of the Creator of the universe

We hope that such a meeting will take place on the day of memory of Father Daniel.

We won't remember what he was like. There is a lot of such evidence; a whole book has been collected about this called “Unknown Daniel,” which was published two years ago. We will testify to what he is now in the lives of those people who love, remember and honor him, those people with whom he is still close and for whom he continues to be a teacher, adviser and just a friend.

Biography of Daniil Sysoev

Rest, O Lord, the soul of Your murdered servant Priest Daniil Sysoev, forgive him every sin, voluntary and involuntary, and grant him the Kingdom of Heaven.

“The Good Shepherd lays down his life...” Jn. 10.11

Birth, baptism, childhood, school

Priest Father Daniil (Daniil Alekseevich Sysoev) was born in Moscow on January 12, 1974 in a family of teachers and artists. His parents, Alexey Nikolaevich Sysoev and Anna Midkhatovna Amirova, were baptized after Daniil’s birth, but for Daniil the time of baptism was pushed back and occurred only in 1977. The reason for this delay turned out to be the grandmother, who stated that she would not allow the child to be baptized, and that in case of baptism in secret, she would take him through the party authorities. At that time, this was a serious threat, and therefore the baptism of the child was postponed indefinitely.

My parents went to temple without Daniel for a long time. Three years later it happened that the baby became very ill. And one believing woman, having learned that Daniel was not baptized, warned of a terrible fate for a mother who did not baptize her child and a terrible tragedy that awaits an unbaptized baby if he passes into another world. These words turned out to be decisive for Daniel’s mother, and she decided to baptize the child. On October 31, 1977, Daniel received the Sacrament of Holy Baptism in the Church of the Life-Giving Trinity on the Sparrow Hills. The priest who anointed the child was Fr. Eugene.

Daniel always wanted to become a priest. Daniel’s mother talked about how he loved to preach instead of games. Daniel and his parents were regular parishioners of the St. Nicholas the Wonderworker.

In the summer of 1988, he participated in restoration work in the reviving Optina Pustyn, where he met the future hieromonk Vasily (Roslyakov), who was killed on April 18, 1993, along with the Optina Pustyn monks Trofim and Ferapont).

In 1991, he entered the Moscow Theological Seminary with a reference and recommendation issued by priest Artemy Vladimirov. At the Seminary he served as a singer and director of the mixed choir of the Regency School. Even at a young age, while studying at the Moscow Theological Seminary, he was imbued with the ardent conviction that only Orthodoxy contains saving truth. Possessing excellent abilities, already in his student years he knew the canons of the church and heatedly argued with students and teachers when they made the slightest compromise.

In 1994, Bishop Rostislav (Devyatov) of Magadan ordained him as a reader. In the same year he married Yulia Mikhailovna Brykina. In 1995 he graduated from the Moscow Theological Seminary. In 1995 he was ordained to the priesthood of deacon. In the same year he entered the Moscow Theological Academy, continuing his education in the correspondence sector. The deacon's service took place in the Church of the Dormition of the Blessed Virgin Mary in Gonchari (Bulgarian Compound). Without supporting any compromises in observing the charter, he was in conflicting relations with the rector of the temple, Archimandrite Boris (Dobrev) (now the Bishop of Agathonica of the Bulgarian Orthodox Church).

In 2000 he graduated from the Moscow Theological Academy with a PhD in Theology. Topic of the defended dissertation: “Anthropology of the 7th Day Adventists and the Watchtower Society and its analysis.” In January 2001, he was ordained to the priesthood of priest by His Holiness Patriarch Alexy II, and appointed cleric of the Church of Peter and Paul in Yasenevo, under the rector, Abbot Melchizedek (Artyukhin). In 2003, he organized an independent parish community in the Kantemirovskaya metro area, and having received the blessing of His Holiness Patriarch Alexy II in November 2003, he began organizing the construction of a new church in honor of the Prophet Daniel (his heavenly patron) on the territory of the Southern Administrative District of Moscow.

On the occasion of Holy Easter 2004, for his diligent service to the Church of God, Patriarch of Moscow and All Rus' Alexy II was awarded the right to wear a kamilavka. In November 2006, a temporary wooden temple was erected, the throne of which was consecrated in honor of the Apostle Thomas. At the Church of the Apostle Thomas, where he was rector, a missionary movement developed, which included training courses for Orthodox “street missionaries,” whose task was to attract people to the Orthodox faith by addressing passers-by on the street.

On November 19, 2009, he was mortally wounded in the Church of the Apostle Thomas with two pistol shots. The killer (“non-Russian,” as noted by eyewitnesses by his “characteristic accent”), who was wearing a medical mask, also shot twice at the choir director who met him at the exit and disappeared. Daniil Sysoev died on the operating table at 0:15 on November 20.

Funeral service for Fr. Daniil Sysoev on November 23, 2009 in the Church of Peter and Paul in Yasenevo was headed by Archbishop Arseny (Epifanov); At the end of the funeral service, Patriarch Kirill performed a funeral litany at the coffin of the deceased. In his speech, Patriarch Kirill, in particular, said: “Father Daniel did a lot to establish God’s truth<…>But perhaps the most powerful word he spoke is the one we are witnessing today. If a person is killed for God’s truth, this means that this truth strikes people who do not accept it and has enormous power.” At the funeral service Fr. Daniel was attended by 237 priests and about a thousand laity.

On November 21, an evening dedicated to Father Daniil Sysoev was held in Moscow, the 5th anniversary of whose tragic murder was celebrated this year. Hundreds of people came to honor the memory of one of the most prominent modern preachers of Orthodoxy...

A charity concert in memory of priest Daniil Sysoev was held in St. Petersburg

Charity concert of classical music "Touch" dedicated to the memory of Father Daniil Sysoev. The program featured the most beautiful works of great composers: Glinka, Bach, Chopin, Liszt, as well as Rachmaninov, Prokofiev...

Memorable evening at Bolshoi Gostiny Dvor in St. Petersburg (November 30, 2014)

November 30 in the church of St. Seraphim Vyritsky at the Big Gostiny Dvor, a litany was held for the murdered priest Daniil Sysoev, which was led by Priest Artemy Naumov, rector of the churches of St. Petra...

• Books by Father Daniil Sysoev (46 Materials)
• Publications by Father Daniil Sysoev (54 Materials)
• Conversations and sermons (audio) (28 Materials)
  

  Dear brothers and sisters!

  Below are all the audio recordings of priest Daniil Sysoev, which our publishing house has. The recordings are formatted as mp3 discs, which are available via links for free downloading, listening, copying, charitable and missionary distribution. If you are going to a sermon, to missionary work, to a person who is interested in issues of faith, then it will be useful to record disks or flash drives with conversations of Father Daniel and give or distribute them.

  Reposting this page or individual links to download specific discs is also very welcome. As experience shows, discs are usually used for missionary purposes: Discussions, Instructions for Immortals, Defense of the Truth, Religious Disputes, Sermons.

  Each disc can be downloaded in its entirety (archived), and you can also download or listen to any track separately (sermon, lecture, conversation).

  (c) These materials belong to the copyright law of Yu.M. Sysoeva. The author agrees to their free, gratuitous, charitable and missionary use and distribution.
  

  Books and videos by Father Daniel can be downloaded here