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Filaret (Drozdov)

Philaret (in the world Drozdov Vasily Mikhailovich) (12/26/1783-11/19/1867), saint, metropolitan of Moscow and Kolomna. One of the most remarkable ascetics of the 19th century. A shepherd and an outstanding theologian, he subordinated his entire life to the Will of God and worked for the Glory of God. For his great zeal for the Lord and great labors, God gave St. Philaret receives the grace-filled gifts of insight and healing. In 1858, at his insistence, a Russian translation of the Bible was published. He also drew up a manifesto on February 19, 1861 on the liberation of the peasants. Main works: “The outline of church biblical history”, “Conversation between the searching and the confident about the Orthodoxy of the Eastern Greek-Russian Church.”

Filaret (in the world Vasily Mikhailovich Drozdov) - Metropolitan of Moscow, the first doctor of theology in Russia (1814), one of the largest representatives of Russian Christian philosophy. K. N. Leontiev called him a “giant” of Orthodoxy, who determined the whole “Filaret” direction national thought. He studied at Kolomenskaya, then Trinity Lavra Seminary. Professor since 1809 philosophical sciences at the St. Petersburg Theological Academy. From 1812 to 1819 its rector. During these years, Filaret published works at his own expense Kant, takes an active part in translation Holy Scripture into Russian, making the publication of the Russian Bible the work of his life; writes his main hermeneutical work “Notes on the Book of Genesis” (parts 1-3. M., 1867), where he uses a special, “spiritual anagogical"a method of interpretation that goes back to hesychast metaphysical experience. From 1821 until his death he headed the Moscow department (since 1826 Metropolitan). During this period, Filaret ensured the systematic publication of Russian translations of the holy fathers and wrote the Long Christian Catechism (1823), as well as most of his sermons and words. The range of Philaret’s philosophical and theological ideas is determined by the patristic tradition and especially by the Chalcedonian dogma about the Divine-human nature of Christ, which can only be imitated in an existentially pointed, “sacramentally cross” manner (Ten words about the cross and verbs of eternal life. M., 1995, p. 36). Filaret focuses on the ascetic side of such imitation, often using the concepts-metaphors of the “internal” and “external” cross, “fear of death” and “fear of life”, etc. Canonized by the Russian Orthodox Church.

P. V. Kalitin

New philosophical encyclopedia. In four volumes. / Institute of Philosophy RAS. Scientific ed. advice: V.S. Stepin, A.A. Guseinov, G.Yu. Semigin. M., Mysl, 2010, vol. IV, p. 189.

Filaret (in the world Vasily Mikhailovich Drozdov) (December 26, 1782 (January 6, 1783), Kolomna - November 19 (December 1, 1867, Moscow) - Metropolitan of Moscow (1826), the first doctor of theology in Russia (1814). He studied at Kolomna and Trinity seminaries, becoming the favorite student of Metropolitan Platon (Levshin) of Moscow. From 1808 - a monk, from 1809 - professor of philosophical sciences at the St. Petersburg Theological Academy, from 1812 to 1819 - its rector. In 1819 he was appointed Archbishop of Tver, in 1820 he was transferred to the Yaroslavl see. From 1821 until his death, Filaret was in the Moscow department (from 1826 - in the rank of metropolitan). Canonized in 1994.

The period of his stay in the capital (1809-1821) turned out to be the most fruitful in the creative life of the future hierarch. His “Long Christian Catechism” testifies to a “heartfelt”, i.e. anagogical (see Anagogy), understanding of Christianity with an orientation towards a strong and independent thought, directed “into the mysteries Cross of Christ, into the secrets of the action of the Holy Spirit in the souls blessed.” In the 19th century, Filaret was the first among those for whom Orthodox philosophy, based on the church spiritual experience, has become the task of life ( Florovsky). Rozanov highly valued Philaret as “the last... great hierarch of the Russian Church.” In his social views, Filaret relied on the Byzantine theory of the symphony, emphasizing the spiritual priority of church power over secular power and suggesting moral restrictions on the king, which led to displeasure on the part of Nicholas I. Nevertheless, his interpretation of the “sacred kingdom” was later supported by the largest monarchists of Russia: Pobedonostsev, Tikhomirov, Archbishop Seraphim (Sobolev), etc. Danilevsky developed Filaret’s views on the confrontation between Russia and Europe. Filaret’s role in the development of spiritual education in Russia is also significant. At the Moscow Theological Academy (since 1821) a whole galaxy of Orthodox thinkers grew up: Golubinsky, Kudryavtsev-Platonov, Bukharev, Theophylact (A.V. Gorsky)- in many ways anticipating the process of religious and philosophical revival of Russia at the end of the 19th - beginning of the 20th century. Philaret also deserves credit for the publication of the first Russian translation of the New Testament and Psalter (1858), for which he championed while still a full member of the Bible Society in the 1910s. At the end of his life, Filaret founded the Society of Lovers of Spiritual Enlightenment and expanded his missionary activities among the secular intelligentsia. He was the author of the Manifesto for the Liberation of the Peasants.

P. V. Kalitin

Russian philosophy. Encyclopedia. Ed. second, modified and expanded. Under the general editorship of M.A. Olive. Comp. P.P. Apryshko, A.P. Polyakov. – M., 2014, p. 673-674.

Works: Words and speeches: In 5 M., 1873-1885; Notes guiding a thorough understanding of the Book of Genesis Ch, 1-3. M., 1867; About the state. Tver, 1992; Long Christian Catechism. Bialystok, 1990; Creations. M., 1994; Spiritual sword. M., 2010.

Literature: Gorodkov L. Dogmatic theology based on the writings of Philaret, Metropolitan of Moscow. Kazan, 1887; Smirnov A. The Petersburg period of the life of Metropolitan Philaret. M., 1900; Chistovich I. A. Leading figures of spiritual education in Russia... St. Petersburg, 1894; Vinogradov V. //. Plato and Filaret, Metropolitans of Moscow. Sergiev Posad, 1913; Vvedensky D.I. Metropolitan Philaret as a biblical scholar. Sergiev Posad, 1918; Florovsky G. Ways of Russian theology. Paris, 1937 (Vilnius, 1991); Archbishop Seraphim (Sobolev). Russian ideology. Holy Trinity Monastery, 1987.

Filaret of Moscow (in the world Drozdov Vasily Mikhailovich), saint, Metropolitan of Moscow (1862) (12/26/1782 - 11/9/1867), one of the pillars of Russian Orthodoxy and the scientific-monastic school in Russia. He studied at the Kolomna and Trinity Lavra Seminaries, and was the most gifted and beloved student of the Moscow Metropolitan. Plato (Levshin). From 1808 - a monk, from 1809 - professor of philosophical sciences at the St. Petersburg Theological Academy, from 1812 to 1819 - its rector, in 1814 - the first doctor of theology in Russia. In 1819 he was appointed Archbishop of Tver, in 1820 he was transferred to the Yaroslavl see. From 1821 until his death - Moscow archpastor. In 1994 - canonized.

The period of Filaret's stay in St. Petersburg turned out to be the most fruitful in his philosophical and theological work. Here he creates: the 3-volume “Notes on the Book of Genesis”; "The outline of the church- biblical history", "Exposition of the difference between the Eastern and Western Churches in the doctrine of faith"; "Conversations between the searching and the confident about the Orthodoxy of the Eastern Greek-Russian Church." Here he writes the “Short” and “Long” catechisms, takes an active part in translating the Bible into Russian, giving the interconfessional Bible Society an Orthodox direction, and compiles a detailed “Review of Theological Sciences” - the first experience of their harmonious systematization in Russian.

In his philosophical and theological work, Filaret continues the antinomian, apophatic-cataphatic line of Plato (Levshin), strengthening its cross and empiric-metaphysical orientation, which was due to the ever-increasing onslaught of secular culture: its claim to “truth”, and sometimes “salvation” without a cross (see: Scientific-monastic school; Plato [Levshin]).

In contrast to the secularism of St. Filaret creates a theocentric, Christocentric concept of man and his freedom, when only through the synergistic cross of repentance will we gain the right to free self-expression and even self-existence; when only through a personal “calvary”, which involves the constant mortification of any carnal and secular passions, can we count on our salvation. “Before, one’s own efforts to cognize the truth barely produced in [a person] a weak, short-lived light, leaving behind deep darkness; now from the very darkness into which he is exposed before the Father of Lights, a sudden light is born for him, and if he sometimes remains in the darkness, then in it he recognizes the incomprehensible closeness of Him who is Light above light" (“Sermon on the Day of the Annunciation of the Most Holy Mother of God", 1822).

Due to the same onslaught of secular culture, Filaret paid special attention to the theory of the state, creating the first historiosophical concept of monarchism in Russia on the basis of the patristic “symphony” of spiritual and secular authorities, but with a new emphasis on the fundamental need for their voluntary-moral, if not kenotic, self-restraint. In this historiosophical sphere, Filaret found many followers: from K. P. Pobedonostsev and L. A. Tikhomirov to Archbishop. Seraphim (Sobolev) and I. L. Solonevich. As for the empiric-metaphysical and very harsh component of Philaret’s philosophical and theological creativity, then it - like the scientific-monastic school in Russia as a whole - was awaited by an unambiguous and essentially destructive division into the actual monastic and hermitic silence, on the one hand, and on the other. purely culture-bearing Christianity (especially in the person of the white clergy and the so-called God-seekers of the late 19th - early 20th centuries), on the other.

Filaret foresaw a similar turn of events, noting “love of the world” as the main reason for the emergence of purely cultural and “secular” Christianity, when “love of God” “agrees to make sacrifices to God, only so that it is not forbidden to accept sacrifices from the world; she is ready to do works of love for humanity, only so that the world will see and approve of them, she even loves to go to churches to worship, just so that the world will follow her” (“A Sermon on the Second Day of the Feast of the Nativity of Christ,” 1814), which is why Filaret over the years became more and more inclined to complete solitude either in the Gethsemane monastery he built (not far from the Trinity-Sergius Lavra), or in the Golutvin Monastery (near Kolomna). Thus, the scientific-monastic school of the era of Plato (Levshin) was modified into a monastic community proper. Antinomic integrity in a patristic new way Orthodox culture lost in the extremes of a purely monastic and purely secular order.

And yet Filaret and his associates in the person of St. Ignatius Brianchaninov, Antonia (Medvedev), Innokenty (Smirnov), Makarii (Glukharev), A.V. Gorsky, A.N. Muravyov, N.V. Gogol (sometimes simply retold some of Philaret’s sermons in his “Selected Passages from Correspondence with friends") and many others managed to “be crucified by the world” and create a half-century era in the history of the scientific-monastic school in Russia, which was marked by the publication of the first Russian translation of the New Testament and Psalms in 1858, and then, in 1876, of the entire Russian Bible; strengthening missionary activity not only among unbaptized peoples, but also among the secular intelligentsia (up to the founding of the Society of Lovers of Spiritual Enlightenment); the widespread spread and blessing of monastic life in Russia, especially in the person of St. Seraphim of Sarov, the Diveyevo sisters and the Optina elders. As a result, the spiritual authority of Russian monasticism, and first of all Philaret, grew greatly, so that even the avowed opponents of Orthodoxy had no serious reason to criticize the monks of St. Philaret’s circle. However, up to the present time the teaching of St. Filaret and his followers are subject to censorship, secularism and intellectual default.

Kalitin P.

Philaret (in the world Vasily Mikhailovich Drozdov) (December 26, 1783–11/19/1867), saint, Metropolitan of Moscow. From 1812 he was the rector of the Theological Academy. In 1817 he was appointed Bishop of Revel, in 1819 - Archbishop of Tver, in 1820 - Archbishop of Yaroslavl, from 1821 until his death he was at the Moscow See. In 1823, on behalf of the Holy Synod, he compiled the Orthodox Catechism. In 1858, at his insistence, a Russian translation of the Bible was published. In 1861, the Metropolitan drew up a manifesto on the emancipation of the peasantry. He wrote such works as “The Outline of Church Biblical History”, “Notes on the Book of Genesis”, “Conversations between the searching and the confident about the Orthodoxy of the Eastern Greek-Russian Church”, “Words and Speeches”.

In 1883, the book “State Doctrine of Philaret, Metropolitan of Moscow” was published in Moscow, which outlined his thoughts on the origin of the Orthodox state, about the supreme power, the attitude of its subjects towards it, about constitutionalism and revolution in the West, about the connection between the throne and the altar, about education, press, court and punishment.

Canonized at the Council of Bishops in 1995. Memory of St. Filaret is celebrated on November 19/December 2.

Below is a brief summary of the state teachings of St. Philaret.

“God, in the image of His heavenly unity of command, created a king on earth; in the image of His omnipotence - an autocratic king; in the image of His eternal Kingdom, lasting from century to century, the hereditary king.

If only all the kings of the earth were sufficiently attentive to their heavenly dignity and to the features of the heavenly image placed on them they faithfully added the godlike truth and goodness required of them, heavenly wakefulness, purity of thought, holiness of intention and activity! If all peoples were sufficiently aware of the heavenly dignity of the king and the structure of the earthly kingdom in the image of heaven and constantly marked themselves with the features of the same image - reverence and love for the king, humble obedience to his laws and commands and mutual consent and unanimity and removed from themselves everything that is not images in heaven - conceit, discord, self-will, selfishness and all evil thoughts, intentions and actions! All earthly kingdoms would be a worthy threshold to the Kingdom of Heaven. Russia, you have a share in this good more than many kingdoms and peoples. “Take hold, O imashi, so that no one may receive your crown” (Apoc. 3:11).

Some peoples in our times have so many disputes and strife about the state structure and about the relationship between the ruling power and the subjects that all social ties are cracking due to them, all the pillars of political buildings are shaking; Let them read in our (Russian) hearts, more clearly than on the charters, the short but comprehensive state decree written, which consists in the following words: the sanctity of power and the union of love between the sovereign and the people.

The Prophet, distinguishing among the destinies of God throughout the entire earth the special fate of the anointed, is not content with his own indication of the obvious effect of this fate, that God did not leave man to offend them; He opens the sky and lets us hear from here the Creative word that creates their safety: do not touch my anointed.

A government that is not protected by sacred inviolability from all the people cannot act with all the fullness of its power, nor with all the freedom of zeal necessary for the establishment and protection of the public good and security. How can it develop all its strength in its most beneficial direction, when its strength is constantly in an unreliable struggle with other forces that suppress its actions in as many different directions as there are opinions, prejudices and passions that more or less dominate in society? How can it indulge in all its jealousy, when it must of necessity divide its attention between concern for the welfare of society and between concern for its own safety? But if the government is so unstable, the state is also unstable. Such a state is like a city built on a fire-breathing mountain: what do its strongholds mean when underneath it lies a force that can turn everything into ruins at any moment? Subjects who do not recognize the sacred inviolability of those who rule are driven by the hope of self-will to seek self-will; power, which is not confident in its inviolability, is driven by concern for its safety to seek dominance: in such a situation, the state oscillates between the extremes of self-will and dominance, between the horrors of anarchy and oppression and cannot establish in itself obedient freedom, which is the focus and soul of social life.

The Lord's commandment does not say: do not rebel against the powers that be. For those in power themselves can understand that by destroying power, they destroy the entire composition of society and, consequently, destroy themselves. The commandment says: do not touch even as one touches something without effort, without intention, but frivolously, through negligence, for it often happens that in this they sin unnoticeably. When power imposes a burden on its subjects, however light and necessary, how easily a murmur is aroused! When those in power see a work of power that does not agree with their image of the concept, how quickly words of condemnation come out of their mouths! How often does the thought of a subordinate, not trained in obedience, touch with an unclean touch the very intentions of power and impose its own impurity on them.

The sovereign and the state require loyalty from their subjects in general and in special ministries, positions and assignments. This loyalty needs a firm confirmation, because without this, public order would not be ensured and there would not even be public safety. How to ensure fidelity? Laws? But for the laws to have full force and action, this requires strict fidelity in their use. Consequently, the proposed question is not resolved here and only receives a special form: how to ensure fidelity in the use of laws? So, what? Isn't it honesty, which is pre-determined? For this purpose, it is more convenient to find time and methods in a small circle of private relations than in the vast space of state relations. Power uses its closest and most important tools, no doubt, with preliminary testing and inquiry, as far as the limited human gaze reaches and penetrates; But is it possible, through testing and inquiry, to decisively determine the honesty of each of the thousands of people before using them as instruments of the state? The question returns again: how to ensure fidelity? Isn't it fair? Honestly can be accepted as a guarantee only from the lips of a person of proven honesty; and where a preliminary full inquiry into honesty is inconvenient, there is no guarantee of a word that declares itself honest... How can one ensure fidelity? Is it not fear of punishment? How unpleasant it would be, even if it were possible, to base general peace on one common fear! But this is also impossible, because there may be violations of fidelity that human insight cannot discover and human justice cannot prosecute. Fear of punishment is necessary and useful for curbing those prone to crimes (see: State crimes), but is not sufficient for developing the quality of loyal subjects (see: Loyal allegiance). Thus, the unsatisfactoriness of closer and more ordinary means of ensuring fidelity leads to an extreme means - to seal the promised fidelity with the great and terrible Name of God, so that everyone respects fidelity as much as he reveres God; so that anyone who would boldly touch his promise would inevitably encounter the Name of God, which is not just a pronounced sound, but the invoked power of God, penetrating souls, testing hearts, blessing the faithful and punishing the unfaithful.

When it gets dark outside, they turn up the lights in the house. Take care, Russia, and kindle your home light more strongly, because beyond your borders, according to the prophetic word, darkness covers the earth and darkness covers the tongues. The nations are reeling and people have learned in vain. Having ceased to affirm state decrees on the word and authority of Him by Whom kings reign, they no longer knew how to either honor or preserve kings. The thrones there became unstable; the peoples went crazy. It’s not that there are no longer any who understand; but daring madness has gained the upper hand and tramples upon cowardly wisdom, which has not strengthened itself with the wisdom of God. They have developed an idol out of the thought of the people and do not even want to understand the obvious fact that for such a huge idol there will not be any victims. They dream of reaping peace when they sow rebellion; not wanting to freely obey the lawful and beneficent authority of the king, they are forced to servile before the wild power of willful crowds. Thus, the solid land there turns into a turbulent sea of ​​peoples, which partly swallows up, and partly threatens to swallow up institutions, laws, order, public trust, contentment, security.

The king, according to the true concept of him, is the head and soul of the kingdom. But you will object to me that the soul of the state should be the law. The law is necessary, venerable, blessed; but the law in charters and books is a dead letter, for how many times can one observe in kingdoms that the law in the book condemns and punishes a crime, and yet the crime is committed and remains unpunished, the law in the book improves public ranks and affairs, and yet they are upset . The law, dead in the book, comes to life in deeds, and the supreme statesman and the motivator and animate of subordinate leaders is the king.

One cannot help but pay attention to the sad image of a people and society, divided into rumors and complicities. By dividing the people and society into separate units, they damage the unity of the whole - the first condition of social life; reduce the overall force, cutting it into private, mutually opposing forces; weaken public trust; worry thousands of people instead of ensuring their well-being through correct activities in calm obedience to authority; shake the building of society, turning into questions and disputes what was recognized at the establishment of societies, laid at their foundation and approved by necessity; They wage an internal war in society, of course, not to its peace and security, and sometimes even more disastrously they conclude a feigned truce among themselves for a strong rebellion against truth and justice. Good for the people and the state in which the king stands as a single, universal, bright, strong, all-pervading, all-moving focus, like the sun in the universe, freely limiting his autocracy by the will of the Heavenly King, wisdom, generosity, love for the people, desire for the common good, attention to good advice, respect for the laws of predecessors and for one’s own, and in which the relations of subjects to the supreme power are established not on issues that are revived daily, and not on disputes that never end, but on the sacredly preserved ancestral tradition, on the hereditary and acquired love for to the Tsar and the Fatherland and, even deeper, to reverence for the King of kings and Lord of lords.

Some people, I don’t know if they have more wisdom than others, but, of course, they trust their wisdom more than others, work to invent and establish the best, in their opinion, principles for the formation of human societies. For more than half a century, the most educated part of the human race has seen their transformative efforts in action, but nowhere and never have they created a quiet and serene life. They know how to shake the ancient buildings of states, but they do not know how to create anything solid. Suddenly, new governments are built according to their drawings and just as suddenly collapse. They are burdened by the paternal and reasonable power of the king and introduce the blind and cruel power of the popular crowd and endless feuds of power seekers; they seduce people, assuring them that they are leading them to freedom, but in fact they are leading them from legal freedom to self-will, in order to then overthrow them into oppression.

Freedom is the ability and freedom to wisely choose and do the best. She is the property of everyone. But in the innumerability of the human race, how many have such an open and educated mind as to correctly discern and distinguish the best? And those who see the best, do they have enough strength to decisively choose it and put it into action? What to say about freedom of people who, although not in slavery to anyone, are subjugated by sensuality, possessed by passion, possessed by an evil habit? Observation of people and societies shows that people who have allowed themselves more into this internal slavery - into slavery to sins, passions, vices - are more often than others zealots of external freedom - as much expanded freedom as possible - in human society before the law and authority. But will the expansion of external freedom also contribute to liberation from internal slavery? There's no reason to think so. In whom sensuality, passion, and vice have already gained predominance, he, upon removing the barriers opposed to vicious actions by law and authority, will, of course, more uncontrollably indulge in the satisfaction of passions than before and will use external freedom only to plunge deeper into internal slavery.

To betray the Tsar and the Fatherland in war, to plunder a state treasure, to condemn an ​​innocent person to heavy punishment - these blatant infidelities against the Tsar, the Fatherland and the law amaze everyone, and the gravity of the crime is among the means that protect against an attempt on it. But not to perform the royal service and to enjoy rewards or rewards for service, to introduce types of personal gain into the disposal of public affairs and funds, to accept a petition in court instead of evidence and to justify the wrongdoer - these, they say, are small inaccuracies, sometimes excused by circumstances and do not interfere with fidelity in business. the most important. Don't flatter yourself. These small inaccuracies are not very small, especially because they are pregnant with big infidelities. This seemingly harmless untruth in small quantities leads to infidelity in large numbers.

Defending the fatherland against a belligerent enemy is obviously impossible without selflessness, without the willingness to sacrifice even life. But even in peaceful relations in all matters of state, loyalty is not guaranteed if one is not ready for self-sacrifice. Is it necessary, for example, in court or in government to protect a right but weak person from a wrong but strong rival or persecutor? Who can do this? Without a doubt, only those who are ready to undergo persecution rather than betray persecuted innocence. Is it necessary in the face of the mighty of the earth to express a truth that does not agree with their thoughts and desires, but is saving for society? Who can do this? Without a doubt, one who is ready to suffer for the truth, so that the common good does not suffer damage.

The common thought about truth in society is that the rulers must observe the truth, and the subordinates and the whole society have the right to demand and expect it from the rulers. The thought is fair; but it contains only half of the truth that will improve society, and therefore complete peace cannot come from it; how can one notice from experience that people who demand truth from rulers, as from their subjects, without any other considerations, at the slightest sight or even suspicion of untruth, raise a murmur, begin to judge and want to write new laws for the rulers. Everyone and everyone, to the best of their ability, in their circle, must observe the truth; and with greater severity must demand truth from themselves rather than from others.

The joy and happiness of the king and kingdom begins when strength is felt, reflecting the fear of treachery or violence in which every society naturally finds itself. If civil law guarantees private security, then public peace and the inviolability of the law itself are protected by force.

In the kingdoms, more or less allied with Russia and part of the neighboring ones, among numerous peoples formed in moments of dormancy of governments from the dens of secret gatherings, immoral and godless, a whirlwind of rebellion and anarchy suddenly erupted, which, shaking and destroying the order of one kingdom after another, threatens peace and security of all the peoples of Europe and against the Russian power especially breathes rage with noise and cries, as against a strong and zealous defender of the legitimate power of order and peace.

Nowadays, many peoples know little about the relationship of the state to the Kingdom of God... They do not like the ancient construction of the state on the basis of the blessing and Law of God; They think it much better to erect the edifice of human society in a new taste on the sand of popular opinion and support it with a storm of endless strife. Their new constructions are never completed, every day they threaten to fall, and often actually collapse.

The fate of states is determined by the eternal law of truth, which is the basis of their existence and which, as they establish themselves on it or deviate from it, pronounces judgment on them, which is then carried out under the comprehensive jurisdiction of Providence.”

Materials used from the site Great Encyclopedia of the Russian People - http://www.rusinst.ru

Read further:

Philosophers, lovers of wisdom (biographical index).

Russian national philosophy in the works of its creators ( special project CHRONOS).

Essays:

Words and speeches. In 5 vols. M., 1873-85;

About the state. Tver, 1992;

Long Christian Catechism. Bialystok, 1990.

Long Christian Catechism. Warsaw, 1930;

Creations. M„ 1994.

Literature:

Florovsky G. Paths of Russian theology (Chapter V and the accompanying detailed bibliography about Filaret). Vilnius, 1991.

Gorodkov A. Dogmatic theology based on the writings of Philaret, Metropolitan of Moscow. Kazan, 1887;

Smirnov A. The Petersburg period of the life of Metropolitan Philaret. M., 1900;

Chistovich I. A. Leading figures of spiritual education in Russia... St. Petersburg, 1894;

Vinogradov V.P. Platon and Filaret, Metropolitans of Moscow. Sergiev Posad, 1913;

Vvedensky D.I. Metropolitan Philaret as a biblical scholar. Sergiev Posad, 1918;

Florovsky G. Ways of Russian theology. Paris, 1937; Vilnius, 1991;

Seraphim (Sobolev), Archbishop. Russian ideology. Holy Trinity Monastery, 1987.

It is no coincidence that the first sixty years of the century before last are called the “Philaret Age” - the influence of the saint on the life of Russian society was so undoubted and multifaceted that shortly before his death he was rightly considered the “natural patriarch” of the Russian Church. He was an outstanding statesman and a great church reformer in the field of theology, spiritual education, monastic life, missionary activity, and did an extraordinary amount for the churching of Russian culture and the conversion of many wavering minds to the Lord.

Many events in Russian history occurred during the long life of St. Philaret, Moscow Metropolitan - the annexation of Belarus, Lithuania and a large part of Ukraine, the war with Napoleon (1805-1807, 1812-1813), the Decembrist uprising (1825), the Crimean campaign (1853-56) ), reforms of the 1860s. His episcopal activity took place under four monarchs and eight chief prosecutors of the Synod.

The beginning of the 19th century, when the future saint took his first steps in the church field, was a very ambiguous period in the history of Russian spirituality: on the one hand, this was the heyday of Russian eldership and the tradition of smart work, supported by the disciples of St. Paisius Velichkovsky, on the other hand, the triumph of academic scholasticism in Theology and conscientious obscurantism in parish and monastic life. This is the time when high-society salons were filled with foreign mystics and masons, when all kinds of freethinking, up to “pure atheism,” were considered good manners among educated people, and the Orthodox Church was perceived by these same people almost as an annoying relic of the past. In such a situation, a high-status church authority was needed, capable of resisting the dispersed human elements not only with the power of administrative power, but also with the power of the Holy Spirit and the enlightened God-illuminated mind. Metropolitan of Moscow Philaret (Drozdov (1782-1867)) became such an authority. Of course, the Lord prepared him for this service from childhood - the bishop’s father was a very educated and reverent priest who taught at the Kolomna Seminary. The house had a rich library, which, of course, was actively used by the future saint.

“As a child, he was raised in the family of his maternal grandfather, cathedral archpriest Nikita Afanasyevich Filippov, under the tutelage of his pious grandmother Domnika Prokopyevna. Vasily was a quiet, calm boy, short, thin, with a quiet voice. Biographers of the saint, N.V. Sushkov and others. Alexander Smirnov, draw attention to the fact that from early childhood he was characterized by a love for church services, which even became part of his games. There is a legend about his childhood dream, in which his future monasticism was foreshadowed educationally.”*****

On December 20, 1791, at the age of 9, the father assigned the youth Vasily to the Kolomna Seminary, and subsequently in 1799 he advised him to take the exam at the Trinity Lavra in the philosophical class. The young man entered. One of his first obediences at the monastery of St. Sergius was his appointment at the beginning of 1802 as head of the seminary hospital. That same year, April, he began preaching in the Refectory Church. Ancient and foreign languages ​​were excellently taught at Trinity Seminary, but some disciplines did not reach the desired level, and the student diligently engaged in self-education. A compassionate and talented young man, who showed remarkable abilities in the study of languages ​​and rhetoric, attracted the attention of Metropolitan Platon (Levshin), and, upon completion of the course, he was retained as a preacher at the Lavra, as well as a teacher of ancient languages ​​and poetry at the seminary. Since 1808, he began teaching higher eloquence and rhetoric. Saint Plato spoke very highly of his talent: “I write like a human being, but he writes like an angel.” (Sermons were then recorded and read from sight).

Metropolitan Platon persuaded the young teacher to accept monasticism, but Vasily Mikhailovich hesitated and decided to consult with his father, whom he endlessly respected and turned to in all life’s difficulties. His father did not restrict his freedom: “...It all depends on the abilities and inclinations of each person. You can know them yourself...” After much thought and prayer, on November 16, 1808, the young teacher took monastic vows and received the name of St. Philaret the Merciful. A few days later he was ordained by Metropolitan Platon to the rank of hierodeacon.

At this time, theological education was reformed in St. Petersburg and a new academy was opened. And the one that already existed received the status of a seminary. A former lavriot was appointed its inspector and bachelor of philosophy class. Soon after becoming a hieromonk, he began teaching at the academy, and in 1811 Father Philaret, already an archimandrite, was appointed its rector.

From the very beginning of his teaching career, Father Philaret, under the influence of Metropolitan Plato, realized the need for a radical change in the entire system of theological education, which included “not only updating educational courses, but also introducing the Russian language into the teaching of basic theological disciplines in order to replace traditional Latin with all its Theological apparatus. The fact is that the teaching of the basic theological sciences - dogmatics, patrolology, canon law, philosophy and homiletics (rhetoric) - from the time of the first Russian academies of the 17th century until the beginning of the 19th century was carried out exclusively in Latin. Hence the priests, who knew pagan writers better than sacred and church writers, spoke and wrote better in Latin than in Russian, “were more able to shine in the circle of scientists with choice expressions.” dead language rather than to enlighten the people with a living knowledge of the truth,” the bishop once remarked on this matter. The translation of basic subjects into Russian also meant the cleansing of Russian Theology from “Latin” (Catholic) cliches (stock phrases) and, at the same time, the very method of Theological thinking. This process was far from simple and it was unlikely that it was destined to be completed during the lifetime of Saint Philaret himself, but the foundation was laid and the foundation was solid.”*

During the first seven years of work at the academy, Father Rector completely overhauled the program, reading and recomposing courses in almost all academic disciplines, since there were not enough teachers capable of working without relying on scholastic methodology. He was faced with another task - to train competent personnel. Namely, to educate, because he believed that the task of a theological school is “to give (the only) internal education to young men for active Christianity, in other words. reflect the very essence of all education, especially spiritual - to educate young people (regardless of their future spiritual or secular career), to give them the image with which man is endowed by virtue of his God-like creation.”* In this vein, he later reorganized, becoming a bishop, Russian theological seminaries and diocesan schools.

“The importance of St. Philaret in the development of Russian academic scholarship is difficult to overestimate to this day. From a certain school-religious corporation, such as our religious educational institutions have been since the times of Peter Mogila and the Likhud brothers, Metropolitan Philaret managed to create a fundamentally new type a learned monastery: for in the concept of a monastery is the idea of ​​obedience, and the Academy sought to educate people obedient to their Christian duty; whereas the concept of scientist contains the idea of ​​free recognition of truth, and the Academy respected the right to freely persuade and the right to freedom of belief *.

Archimandrite Filaret met the Napoleonic invasion as the rector of the Novgorod Yuriev Monastery and, together with all the Russian people, experienced this disaster, helping the army and refugees with prayers, money and consolation. After the victory, he was instructed to compose a prayer of thanks for deliverance from the enemy invasion.

In the winter of 1815, the ascetic’s father fell ill, and his son persistently asked the Lord for the recovery of the person closest to him, but “something unknown,” as he later recalled, gave him the news of his father’s death. Indeed, he was soon informed that on January 18, 1816, Archpriest Mikhail Drozdov had died.

Father Philaret wrote to his mother: “His will be done in everything!” It should be noted that the connection between son and father was not interrupted, despite the death of the latter, but more on that below.

In 1816, the learned archimandrite published “Notes on the Book of Genesis” (1,200 copies) and “Inscriptions of Church Biblical History,” which were records of his lectures on the Old Testament.

The second half of the reign of Alexander I is characterized by an unusually strong interest of Russian society in European thought, spiritual and mystical quests. Naturally, Father Filaret also fell into this stream. He took a fairly sober and certainly ecclesiastical position. The inquisitive priest was interested in European mysticism, but considered such hobbies to be a transitional stage from Voltairian atheism to living faith. According to Father Georgy Florovsky, “under the cover of mystical temptations, he was able to recognize a living religious need, a thirst for spiritual guidance and enlightenment.”****** Working on biblical commentaries, actively lecturing at the academy and communicating a lot with educated laymen, Archimandrite Philaret ends up in the Bible Society recently created by British Protestants. Its goal was to translate the Bible into all languages ​​of the world and distribute the Bible among the Gentiles living in Russia. True, it was also involved in supplying Protestant literature to the educated part of the Russian nobility. The society was sanctioned by Emperor Alexander the First, who was very open to European cultural influence after the War of 1812. (“It was good for the Emperor... to command the President of the Russian Bible Society to propose to the Holy Synod His Majesty’s sincere and precise desire to provide the Russians with a way to read the word of God in their natural Russian language, as the Slavic dialect is more intelligible to them.”)*** Perhaps , due to his youth, busyness and reverence for the authority of the Sovereign, Archimandrite Filaret did not appreciate the ideological background of the activities of the Bible Society. Or perhaps he believed that the benefits of acquaintance with the Bible for at least the intelligent part of the Russian population are more important than the harmful influences of Protestant biblical scholars, which can be healed by word and pious example. But what certainly attracted the pastor was the need to translate the Bible into Russian, which he himself, as a teacher of Sacred History, already realized. This idea was long and hotly debated in the spiritual community. Very strong arguments were put forward both for and against. “The responsibility for translating the Bible was assigned by the Synod to the Commission of Theological Schools and personally to Archimandrite Philaret. The saint himself selected the translators. He took upon himself the translation of the Holy Gospel of John. He also compiled the “Rules” for translation. In 1819, the translation of the Four Gospels was completed and printed.”** It should be noted that this work was done brilliantly, the meaning of the original was conveyed quite accurately.

In 1826, as a result of palace intrigues, the activities of the Bible Society were discontinued, the texts it printed were subject to confiscation, and the Catechism of St. Philaret, which was in great demand among Russian Christians, was also banned.

Archimandrite Philaret’s friend and like-minded person on many issues was Metropolitan Ambrose (Podobedov) of Novgorod and St. Petersburg, and at his petition the Holy Synod decided to ordain the zealous shepherd Bishop of Revel, vicar of the St. Petersburg diocese (August 5, 1817).

From the very beginning to the end of his episcopal obedience, Vladyka served a lot and preached endlessly. The saint’s sermon, which was especially valued by his contemporaries, was, according to the description of Archpriest Georgy Florovsky, “always a living word and a thinking word, inspired thinking out loud. Metropolitan Philaret’s preaching has always been evangelism, never just eloquence.” ******

After a short stay in the Tver and Yaroslavl dioceses, Saint Philaret was transferred to Moscow (1821). He served wherever he was called. He was easy to communicate with, but strict and reserved.

“The saint’s day usually began long before dawn morning rule and performing Divine services or participating in prayer in them. After the liturgy, I drank tea and the usual activities began: reports from the secretary and employees in the consistory, receiving visitors; between the second and third o'clock a light lunch; then an hour or two of rest, which consisted of reading books, newspapers and magazines; and again business - reports, official correspondence.

home furnishings his and in the Trinity courtyard in the Lavra chambers was simple and modest. He considered human praise that reached the ear of the saint to be harmful to the soul and reproached those who addressed him with words of praise, even those spoken sincerely. “Do me a favor,” he wrote, “do not talk to me about my humility, which I have not achieved, and do not attach to me names that I am not worthy to bear.”**

Saint Philaret was a man of statesmanship, and therefore with delicate or difficult political problems The sovereigns turned to him. Back in July 1823, on behalf of Alexander I, Archbishop Filaret, in the deepest secrecy, drew up a manifesto on the transfer of rights to the Russian throne from Tsarevich Konstantin Pavlovich to Grand Duke Nikolai Pavlovich; On August 16 (28), 1823, the manifesto was approved and, 11 days later, received by Saint Philaret in an envelope with the emperor’s own inscription: “Keep in the Assumption Cathedral with state acts until my demand, and in the event of my death, open to the Moscow diocesan bishop and the Moscow general -to the governor in the Assumption Cathedral before any other action.” Three copies of the manifesto, signed by the emperor, with the original of Constantine's abdication were made in St. Petersburg: in the Senate, Synod and State Council. Of course, as soon as it became known about the death of the Emperor, the Archbishop of Moscow went to the Governor-General, Prince D.V. Golitsyn, but he decided that it was necessary to swear allegiance to Constantine, and Moscow swore allegiance. The saint obeyed with a heavy heart and, of course, turned to prayer. Eventually everything fell into place. On the day of the coronation of Emperor Nikolai Pavlovich, Saint Philaret was elevated to the rank of metropolitan. In addition to the affairs of the civil department, which in one way or another came into contact with church affairs, the Moscow ruler took an active part in purely civil affairs. Many parts of the laws included in the Code of Laws Russian Empire, written by him. Of course, his works were repeatedly awarded with state awards. However, despite the Emperor’s sincere respect for the Moscow Metropolitan, he was not inclined to give the Church the freedom towards which the Bishop’s activities were directed. Therefore, rather quickly, Saint Philaret fell out of favor and, being a permanent member of the Synod, was no longer called to its meetings. Nevertheless, he closely followed the work of the Synod and did not bend to the authorities. But sometimes he wanted to abandon everything and climb into some remote desert, away from civil and church intrigues. Once, in a sermon in 1842, he let slip: “Can I say to myself, or when will I finally be able to say: I have gone away in flight and have settled in the wilderness?” This thirst especially intensified in such difficult times for him as 1824, 1828 and 1842, when he was subjected to especially strong, albeit unfair, attacks from either Shishkov and his accomplices (in 1824), or Count Pratasov (in 1842). g.), or when other persons at the helm of power, opposing his aspirations to stand unshakably on canonical ground, brought him to the point of having to submit a petition to the Highest Name for dismissal from business, as was the case in 1828.”

The Monk Sergius consoled him: “The door that I usually lock,” the Bishop later told his confessor, “opened quietly, and the Rev. entered, old, gray-haired, thin and of average height, in a robe without an epitrachelium, and, bending towards the bed, he said to me : “Don’t be embarrassed, everything will pass...” And disappeared...”*****

Saint Philaret attached great importance to missionary work, as well as healing the Old Believer schism. With his blessing, three Edinoverie monasteries were opened in areas where Old Believers were concentrated and several Edinoverie churches were consecrated. In 1865, under the influence of the Moscow Metropolitan, four bishops of the Belokrinitsky Concord joined the Orthodox Church. Through the works of the saint, two million Uniates also joined the Church. He tried to promote the baptism of Jews and even blessed the translation of the liturgy of St. John Chrysostom into Hebrew. However, the Jews were in no hurry to be baptized en masse, and here he achieved little.

In 1830, a cholera epidemic broke out. The saint refused to leave Moscow for safe places and, together with the authorities, began to fight the epidemic. “I postponed my journey to St. Petersburg in order to die with my people,” he wrote to the Trinity governor, Archimandrite Athanasius. He wrote to his mother in Kolomna differently: “I put off going to St. Petersburg, considering it my duty to be at my place in doubtful times.” This epidemic was not the only one, and the saint always continued to remain in the city and work to save his flock.*****

The chief prosecutors, who strictly controlled the Synod, were each more terrible than the other under St. Philaret. Before D.S. Nechaev had time to contribute his contribution to the humiliation of the Russian Church, he was replaced by Protasyev, “a hussar colonel, an excellent dancer and a student of the Jesuits. “Congratulate me! - the new chief prosecutor turned to his friend. “I am a minister, I am a bishop, I am the devil knows what!” His words spread throughout the capital, and the Kiev Metropolitan Filaret (Amphitheaters) responded: “The latter is true.”***** But the Moscow Metropolitan was not so easily embarrassed, he continued to defend the interests of the Church and, naturally, remain disliked by the authorities. The attitude of the saint towards his subordinates was, on the one hand, cordial, and on the other, demanding. Well, he often showed the broadest condescension and compassion towards his spiritual children.

“It was on the initiative of the Right Reverend Philaret that in 1823, in all dioceses, guardianships for the poor of the clergy were established, operating according to the highest approved Philaret charter “On care for the old age and illness of dismissed clergy and clergy, their widows and orphans.” Today the document is very relevant, but - alas! - not taken into service.

“The saint continued to attach paramount importance to the matter of spiritual education, especially paying attention to “his” Theological Academy. He knew all the professors and teachers, controlled the educational process and the programs of the courses taught, was present at many exams and always at the publicly held graduations, at which the final essays were read. Of course, before their announcement, these student works were reviewed by the metropolitan." ***** "While still the rector of the academy, he took care of needy students, drew up the “Regulations on students of district and parish schools who do not have a way to support themselves,” and for students of the academy I also helped from my own wallet. In 1836, the saint drew up a draft report approved by the Sovereign on increasing the staff salaries of teachers of religious educational institutions, in which he pointed out the “inadequacy of current salaries”: “The lowest salary of a university professor is 4,000 rubles, not including 500 rubles for an apartment, while the lowest salary of a professor Theological Academy has 1500 rubles. The senior teacher of the gymnasium in Kyiv was given a salary of 1,650 rubles, and the professor of the Kyiv Seminary now receives 600 rubles...”**** Saint Philaret and his followers managed to move things forward with dead center, but, of course, in the 20th century everything returned to its original position. How our spiritual education now needs a second Filaret! The period of his guardianship over Russian theological schools is rightly considered their spiritual and scientific apogee. Saint Philaret managed to keep the theological science of that time on the golden mean - it, on the one hand, relied on the patristic tradition, and on the other, took into account the best achievements European science. A couple of decades after the death of the Metropolitan, the Western liberal orientation in Russian Theology greatly intensified - there was no longer anything holding it back. “Saint Philaret very accurately assessed that only continuous communication with the patristic tradition is the indispensable condition in which Orthodox theology alone can develop (and not abstract scholastic studies), not to mention spirituality in general. A decisive step in this direction was the publication of translations into Russian of the works of the Holy Fathers. For this purpose, with the blessing of Bishop Philaret, in 1842, a printing organ of the Lavra Academy was created - Works of the Holy Fathers in Russian translation, where not only newly translated, but also monuments of patristic thought that were still unknown in Russian translation were published. At the same time, the Supplement to the publication of the works of the Holy Fathers also saw the light, which, in addition to the texts themselves, contained a rich reference apparatus and historical and philological comments.”*

When preparing the 1861 reform on the liberation of peasants from serfdom, it was the Moscow Metropolitan who was asked to compose the Tsar’s appeal to the people - the “Manifesto”. The saint did not like the way this reform was carried out, but he wrote a manifesto.

Being a convinced supporter of monastic life, the saint paid great attention to monasteries. It should be said that in this area, as in the field of missionary work, he took very decisive and, at the same time, very cautious steps. Monastic life was seriously ruined by the works of Peter the Great and his successors. The latter, being natural Germans and Protestants by upbringing, honestly did not understand why monasteries were needed at all. As almshouses - yes, as boarding houses for retired soldiers - yes, as orphanages... Therefore, full-time and self-funded monasteries prevailed, that is, those that provided for themselves and received small subsidies from the state. Better yet, no subsidies. Therefore, in the monastic life of that time, a huge place was occupied by draft horse labor for poor brothers and sisters and a rather free life for those who were richer in the world. One could often see monks begging, which caused a downright nervous itch in the state.

Here and there there were powerful pockets of spiritual life, associated mainly with the activities of the disciples of St. Paisius Velichkovsky or the God-inspired feat of individual ascetics. There were few dormitories. “The idea of ​​​​introducing a hostel was not new; the Synod had already undertaken it in the 18th century, but was faced with the resistance of the monasteries to the tightening of discipline and their leadership from the outside. Archimandrite Pimen (1810-1880) in his memoirs writes about the widespread hostility in established monasteries to the cenobitic rule, and Igor Smolich says that this rejection was so strong that “even the energetic and talented Metropolitan Philaret” gave up.*** ***And yet Saint Philaret tried to move this huge and very unyielding full-time monastic colossus from its established position. To some extent he succeeded.

The Bishop was a staunch supporter of communal life with all the ensuing consequences - obedience to superiors, strict discipline, common property, obligatory for everyone general rule, a common meal and, accordingly, the equality of all brothers and sisters in Christ, regardless of property status.

First of all, the Metropolitan tried to appoint supporters of his views as abbots of the monasteries, recommending that they act firmly but cautiously. But even this often aroused opposition from those who were accustomed to living neither monastically nor Christianly. They had to make concessions, but the bishop was confident that over time the grace of God would take its toll, and community life would triumph. But since life has shown that this process is very long, the hierarch looked for other options. He saw it as fruitful not to retrain scientists, but to build something new. Therefore, he began to support or reform the spontaneously emerging monastic communities that were inclined towards communal living, over time giving their activities official status. The saint created rules for these communities and followed their ministry with great interest. Then they became monasteries. The most famous of them are the Borisoglebsky Anosin Convent, the Trinity-Odigitria Zosimova Hermitage, the Spaso-Borodinsky Convent, the Chernigov Skete of the Trinity-Sergius Lavra. It is significant that when installing the abbess of the Spaso-Bogodinsky Monastery, Saint Philaret, in accordance with the ancient Byzantine tradition, performed a special rite of consecration to the rank of deaconess during the liturgy in the Trinity-Sergius Lavra.

During his bishopric, Bishop Philaret founded eight new monasteries and four hermitages. The Metropolitan often visited monasteries and loved to stay there for a short time and serve. He was especially attached to the Gethsemane monastery.

“In 1856, the Holy Synod made an official decision to resume work on the Russian translation of the Bible, and in 1860 a special committee of professors M.A. was formed at the St. Petersburg Theological Academy. Golubev (who was replaced after his death by P.I. Savvaitov), ​​E.I. Lovyagin and Khvolson, who was supposed to prepare an authoritative translation of the Bible into modern Russian. The participants in this project translated the biblical text from Hebrew, but, if necessary, used Greek, Syriac, Arabic texts and the Vulgate. The soul and main character of the committee was D. A. Khvolson; his translation, equipped with philological comments, was published in the magazine "Christian Reading" since 1861 and included all the books of the Pentateuch, the books of Joshua Bin-Nun (Joshua - Hebrew), Shmuel (the Prophet Samuel - the book of Judges, 1 and 2 Kings), Mlahim (3 and 4 Kings), Divrei HaYamim (1 and 2 Chronicles), Job, Mishlei (Book of Solomon's Proverbs) and Kohelet (Ecclesiastes). In 1866-1875, the British Bible Society published a Russian translation of the Tanakh (Holy Scripture) “exclusively from the Hebrew text.” The translation was started by professor of the St. Petersburg Theological Academy V.A. Levison, and after his death in 1869, the work was continued again by Khvolson with the assistance of P.I. Savvaitova. The books of the Prophets were published in Levison's translation, and all the other books of the Tanakh were published in Khvolson's translation. But, as printed abroad, this publication was not permitted for distribution in Russia. In 1876, the first complete Russian translation of the Bible, on which the committee established by the Synod worked, was finally published. It received the name “Synodal” and is still the only translation of the biblical text officially recognized by the Russian Orthodox Church.”****

The Synodal translation, unfortunately, does not fully meet scientific requirements. Many messianic passages are translated from inaccurate Masoretic texts. And the entire biblical corpus turned out to be very uneven for two reasons. Firstly, this work was divided between four Russian Theological Academies, where the level of knowledge of languages ​​and the approach of specialists was not the same. There are beautiful pages that correspond to the Septuagint, and there is a very rough text that needs clarification and refinement from both the Greek and Hebrew positions. In addition, Professors Levinson (a former rabbi) and especially Khvolson, both of whom began studying the Bible not in seminaries, but in cheders and yeshivas, without any villainous intentions, were sincerely convinced that the Old Testament should be translated only from the Masoretic text, which , as proven by modern biblical scholars, including Jewish ones, is far from ambiguous. YES. Khvolson, a major Orientalist, was on good terms with the Minister of Public Education A.S. Norov, who advised him to be baptized in order to become a university professor (a Jew, according to the laws of the Russian Empire, could not apply for such a position). Daniil Avraamovich, as a recognized expert on early Christianity, believed that the teaching of Christ itself was the canonical Pharisaic teaching, but the Apostle Paul interpreted it in the spirit of the Alexandrian school of Philo. And since the Septuagint is an Alexandrian phenomenon, he rejected it, as well as the Slavic Bible, rightly considering it a copy of the Septuagint. Levinson, who converted to Christianity out of conviction, looked at the Septuagint more favorably. (It should be recalled that the oldest copy of the Masoretic Bible dated at that time to the 8th century after Christ, while the earlier copies of the Septuagint were represented by the 4th-6th centuries). The position of Saint Philaret was somewhat different - he believed that when translating, both the Septuagint and the Masoretic text should be taken into account. But either he was not able to control everything, or something went wrong - the final result of these works turned out to be far from perfect.

They said that Saint Theophan (the Recluse), a categorical opponent of the use of the Masoretic text, threatened to burn this opus on Senate Square. In the era of St. Theophan, the matter did not come to a public auto-da-fé, but under Tsar Nikolai Pavlovich the first edition of the Octateuch (before the book of Ruth) was burned in brick factories. Although it was most likely more harmless than the Synodal translation. However, I want to note that today any students - whether of theological seminaries, universities, Theological courses or Sunday schools, no matter how clearly they understand the shortcomings of the Synodal translation and the merits of the Septuagint, but in their educational practice they prefer not the Greek or Church Slavonic text, and by no means not Jewish, but rather Synodal. So, the correctness of Saint Philaret in this matter, despite all the shortcomings, has been proven by practice.

The metropolitan’s lifetime miracles are amazing. Either he will dream of some sick person without any requests on his part, and he will recover after that, or he will appear to a desperate peasant freezing in a snowstorm, will bring him to the village and disappear. Or like this, for example: “One merchant went to Kyiv on a promise; on the way back, near Tula, robbers attacked him and demanded money. But, seeing his resistance, they threatened him with death. At this terrible moment, the sound of a moving carriage was suddenly heard in the distance. The robbers, frightened, fled into the forest, and he, seeing himself out of danger, approached the road and, drawing level with the carriage, saw in it a metropolitan completely unknown to him, who blessed him. When the merchant asked who he was, his deliverer, he answered: “You will see me in Moscow at the Chudov Monastery.” At the same time, the Metropolitan became invisible.

The route of the mentioned merchant lay through Moscow, where he stayed for several days. Having been in the Kremlin, he went to the Chudov Monastery, in which His Eminence Metropolitan Philaret of Moscow was then serving the Divine Liturgy, and how great was the surprise of the merchant when he recognized him as his savior (and it came true that he saw him in the Chudov Monastery). At the end of the service, he immediately went to the Trinity Compound, personally conveyed to Vladyka everything that had happened and with tears expressed his gratitude. Having listened to him, Vladyka gave him an icon of St. Alexy as a blessing, strictly forbidding him to talk about what happened, and not to attribute it to him, but to St. Alexy.”

Saint Philaret undoubtedly had the gift of prayer for the whole world. Of course, she also had a beneficial effect on the world, but we have no information about this, but the Russian people often felt his prayerful help in various circumstances. And how many people turned to him with various requests for healing! - and the dumb began to speak, paralyzed to move, the possessed got rid of their tormentors.

He admonished some parishioners who had fallen into negligence in a dream - it helped, the person corrected himself. He denounced others more harshly: “In one noble family, a brother and sister had different opinions about the Vladyka: the sister revered him very much, but the brother allowed himself to speak about him without any respect.

One day there was a conversation between them about the Lord’s foresight, and the brother, not trusting this at all, intended to test it by deception and, despite his sister’s request to abandon this intention, remained adamant. So one day, dressed in the poorest clothes, he went to the Trinity Compound. When the Vladyka came out, the brother told the Vladyka that misfortune had visited him: the estate burned down and he was in dire straits. Having heard this, Vladyka retired to the inner chambers and brought out a bag of money, which he gave to him with these words: “Here’s to you for the burned estate.” Upon returning home, he shows the money he received from the Lord and enthusiastically talks about everything in detail, which made his sister terribly upset. The next day he received news that on the very day and hour at which he was with the Vladyka, part of his estate burned down on his estate, and exactly for the amount that he received from the Vladyka. This event struck him terribly, and he immediately went to Vladyka, told him everything sincerely and with tears asked for forgiveness. From that time on, he believed in the foresight of the Lord and respected him very much. Vladyka actively communicated not only with the clergy and monasticism, but also with pious Russian merchants, for example, the Lobkovs and Nosovs, and with aristocrats - the Golitsyns, Potemkins, Tuchkova, Khitrovo. His poetic correspondence with Pushkin is well known. His frequent parishioner was the Westerner Chaadaev, who highly valued the saint. But the saint also had a considerable influence on the Slavophiles Khomyakov and Kireyevsky. And the common people doted on him.

F. I. Tyutchev was present at the celebration of the 50th anniversary of the saint’s service as a bishop. He described his impression of the personality of the saint: “Small, fragile, reduced to the simplest expression of his physical being, but with eyes full of life and intelligence, he is invincible higher power“dominated over everything that happened around him,” F.I. recalled that day. Tyutchev. - Before his apotheosis, he remained the perfection of simplicity and naturalness; it seemed that he accepted all these honors only to transfer them to someone else, whose accidental representative he was now. It was wonderful! Truly it was a celebration of the spirit.”

“On September 17, 1867, Metropolitan Philaret, at the end of the early Liturgy in the Lavra Cross Church, said to his confessor, Archimandrite Anthony: “I just had a dream, and I was told: take care of the 19th.” - “Holy Lord! Is it possible to trust dreams and look for some meaning in them? - Father Anthony doubted. But the saint said with firm confidence: “I didn’t see a dream - my parent appeared to me and told me those words. From now on, I think that every 19th I will receive Holy Communion.” On October 19, having received communion in the house church, he again left for Gethsemane and, saying goodbye to it forever, returned to Moscow to the Trinity Compound. During these days, he did not refuse admission to anyone, but he once again told those who wanted to visit him to come before November 19th.

Two days before the exodus, the saint felt more cheerful than usual and he himself figured out the reason for the sudden improvement: “Before death,” he said, “old people always feel fresher and lighter.” On Sunday, November 19, 1867, Metropolitan Philaret celebrated the Divine Liturgy at the Trinity Metochion. “Metropolitan Philaret’s face,” says Bishop Leonid, “always shone and his spirit rejoiced during the celebration of the Liturgy. Everyone knew that after mass he was meek and approachable; when he himself performed the Holy Liturgy, he usually cried. But during the consecration of the Holy Gifts on the day of his death, his tenderness was exceptional and his tears were abundant.” After the service he received visitors. Having seen off the guests, the archpastor went into his office to do business. To the cell attendant, who invited him to dinner a few hours later, he said: “Wait a little. I'll call". But there was no call. Then the worried cell attendant entered the office. The Metropolitan was not there. From the office he hurried into a side room - and there he saw the archpastor on his knees near the washbasin. The saint was lifeless. Having washed his face, he gave up the ghost.”

Of course, all of Russia saw him off on his last journey. The Metropolitan was buried in his beloved Trinity-Sergius Lavra.

In 1994, Saint Philaret was canonized as a saint by the Council of Bishops of the Russian Orthodox Church."

References:

1. Dmitry Rybakov “Metropolitan of Moscow Philaret (Drozdov) as a biblical scholar, hierarch and preacher” HTTP://WWW.PRAVOSLAVIE.RU/PUT/040225165220.HTM

2. Life of St. Philaret (Drozdov), Metropolitan of Moscow and Kolomna.

http://www.pravoslavie.ru/50209.html

3. I. A. Chistovich “History of Bible translation http://www.greeklatin.narod.ru/chist/_025.htm

4. Yuri Tabak “Staying with your people. Life and scientific activity of Professor D.A. Khvolson" http://www.lechaim.ru/ARHIV/210/tabak.htm

5. A. I. Yakovlev “Saint Philaret in church and public life” Russia XIX century"

(March 11, 1812 - March 13 (26), 1819)
Rector of the St. Petersburg Theological Academy

The great saint and teacher of the Russian Church, Metropolitan Philaret (Drozdov), began his archpastoral ministry and theological scientific and educational activities in St. Petersburg, at the capital’s Theological Academy.

On March 1, 1809, by decree of the Holy Synod, the young hierodeacon Filaret (Drozdov) was summoned to St. Petersburg from the Trinity Seminary, who was appointed inspector of the St. Petersburg Seminary to occupy the department of philosophical sciences with the rank of bachelor of the academy, and from March 9 was also appointed to the position of rector of the Alexander Nevsky district school, established at the seminary.

On March 28 of the same year, Metropolitan of St. Petersburg Ambrose (Podobedov) ordained Father Philaret as a hieromonk.

On February 8, 1810, Father Filaret was transferred as a bachelor of theological sciences to the St. Petersburg Theological Academy, where he first taught dogmatic theology and church history, and from July 21 of the same year - history and church antiquities.

Here, at the departments of the St. Petersburg Academy, his extraordinary versatile talents, his amazing efficiency, discipline, and ability to accurately fulfill all the duties assigned to him unfolded. His words and teachings from the church pulpit drew everyone’s attention to him with the depth of his formulation of theological questions, the breadth of their interpretation, the brightness of his images, and the precision of his language.

On July 8, 1811, “for his distinction in preaching the word of God,” Father Philaret was elevated to the rank of archimandrite. He became increasingly famous in both spiritual and secular circles. Thus, in St. Petersburg, his main patrons were such influential persons as the leading member of the Holy Synod, Metropolitan. Ambrose and Chief Prosecutor of the Synod, Prince A.N. Golitsyn. They began to invest him with complete confidence and entrust him with various tasks. In July 1811, upon the appointment of the Commission of Theological Schools, Archimandrite Philaret carried out audits of St. Petersburg theological seminaries and schools. At the beginning of 1812, he was instructed by the Commission of Theological Schools to form a class for reading the Holy Scriptures and St. for students who graduated from St. Petersburg Seminary. fathers and guidance for priestly positions.

On March 11, 1812, the Commission of Theological Schools, on the recommendation of Metropolitan Ambrose (Podobedov) of St. Petersburg, approved Archimandrite Filaret (Drozdov) as rector of St. Petersburg Academy of Sciences and professor of theological sciences. He became the third rector of the reformed theological academy.

The new rector, with his characteristic zeal, brought order and a powerful impetus for further development to the still nascent academic life. Achimandrite Philaret established exemplary procedures that served as a guiding example for other academies. He reworked and submitted the academic charter for approval. At the same time, he revised the regulations for theological seminaries, district and parish schools, completing all this work without assistants in six weeks. Subsequently, Metropolitan Philaret himself said that he had never worked so hard as when he was the rector of the academy, and considered himself free from work when, in his own words, “he had only one thing on his hands at a time, and not three.” or five." “In the person of Filaret,” writes the academy’s historian, Prof. I. Chistovich, the Academy acquired the strength that it needed in its then chaotic state to streamline it, harmonize the heterogeneous forces acting in it and direct them towards one specific and common goal.” Under the leadership of the rector, the first three courses of the capital's higher theological school were educated.

He was at the head of the translation of the Bible into Russian. This is a matter in which the archimandrite worked more than anyone else. Filaret, constitutes the glory and adornment of his name. But not everyone was sympathetic to this new case. Archim. Photius, who was a first-year student at the St. Petersburg Academy in 1814, did not sympathize with the translation activities of Archimandrite. Filaret, but recognized his outstanding abilities as a rector and professor. This is how he described the archimandrite. Filaret in his autobiography: “Filaret was... of average height, dark in appearance, medium dark brown hair, had a long hair, always had a bright face, seemed cheerful, he had sharp, penetrating eyes, a fast, stern and pleasant appearance; His step was slow and important. The voice is quiet, thin, but clear; his speech was intelligible, he spoke sharply, loftily, wisely, but more and more to the mind, less to the heart. He freely explained the sacred scriptures: as if everything flowed from his lips. He attracted his students to listen to himself so much that when the hours of teaching were over, there was always great diligence left to listen to him even more without eating or drinking. He left strong impressions from his teachings - everyone thought his teaching was true, pleasant, perfect... A wise, eloquent speaker, a skillful writer. Everything proved that he studied a lot in the sciences... The strength, beauty, dignity and glory of the Theological Academy was Filaret alone.”

Archimandrite’s efficiency and erudition amazed everyone. Filaret was quickly pushed forward. In 1814, the Commission of Theological Schools developed the Regulations on scientific degrees, real and honorary, and the first real doctor of theology in Russia became (August 13, 1814) the rector of the St. Petersburg Academy, Archimandrite. Filaret. The motivation for granting him a doctorate stated that he was awarded it on the basis of “the brightest evidence of scholarship, sacred and ecclesiastical, presented in academic readings, in church speeches, and especially in classical writings, and crowned with sincere implementation in practice.” Christian teaching" Two weeks after receiving the highest academic degree, on August 27, 1814, Archimandrite. Filaret was assigned a lifelong pension in the amount of 1,500 rubles per year.

Seeing the special administrative abilities of the rector of SPbDA, the Holy Synod imposed various church obediences on him.

On August 30, 1814, he was appointed a member of the Commission of Theological Schools. In June and July 1815, Archimandrite Philaret inspected the Moscow Theological Academy and seven seminaries: Novgorod, Tver, Vladimir, Yaroslavl, Kostroma, Spaso-Bethans and Moscow, as well as a number of district and parish schools located along his route. In March 1816, by decree of the Holy Synod, he was appointed rector of the Moscow Novospassky Monastery and remained at the academy; On June 2, he was appointed as a member of the Committee to resolve court cases regarding clergymen of the Greek-Russian confession in Finland; On July 16, he was approved as a member of the council of the Imperial Humane Society; April 7 - member of the Main Board of schools; in July he carried out an audit of the St. Petersburg seminary.

One of the undoubted merits of Archimandrite Philaret was the construction of an academic building.

After the formation of the academy in 1809, it was located in the fence of the Alexander Nevsky Lavra, in a building adjacent to the Feodorovskaya Church. In February 1817, the plan for the construction of a new academy building designed by the architects Guarengi and Rusko was approved by the highest authorities. The Committee allocated 700 thousand rubles for the construction of religious schools. In March, a construction committee was formed from members of the academic board, headed by the rector, Archimandrite Philaret. On July 10, 1817, the foundation stone of the building with the church in honor of the 12 apostles took place, a solemn prayer service with the blessing of water was performed by Archimandrite Philaret, co-served by the Lavra and academic clergy. By the fall of 1817, the entire structure with two-story vaults was built, and in 1819, construction was completed. Thanks to the skill and special management of the rector, as contemporaries testified, the building turned out not only decent, but also very beautiful and majestic. From the construction of the building, we managed to save 60 thousand rubles, which became the first reserve capital of the academy.

According to the memoirs of an academy graduate, Samchevsky, there was a legend that when Emperor Nicholas I visited the academy in 1938, he examined the building with interest, became interested in its strength and beauty, noting that only monks could build so cheaply and firmly.

On July 23, 1817, Archimandrite Philaret was named Bishop of Revel, vicar of the St. Petersburg Metropolis, leaving him the post of rector of the academy and administrator of the Novospassky monastery. On August 5, 1817, in the Trinity Cathedral of the Alexander Nevsky Lavra, Archimandrite Philaret was consecrated bishop.

The direct service of Bishop Philaret at the St. Petersburg Academy ended on March 15, 1819, when he was elevated to the rank of archbishop, transferred to the Tver diocese and appointed a member of the Holy Synod. But his concern for his native theological school remained until the end of his blissful earthly life, which followed on December 2, 1867. Bishop Philaret was buried in the Trinity-Sergius Lavra, in the chapel of the Holy Spiritual Church. Now the relics of St. Philaret are in the Cathedral of Christ the Savior in Moscow.

Works of Metropolitan Philaret

1. Old age (poem in honor of M. Plato, 1807). “Tulsk. Ep. Ved.", 1877, No. 6.
2. Exposition of the difference between the Eastern and Western churches in the doctrine of faith, 1811. (Reading in the general history and ancient Russia, 1870, book 1).
3. Notes on the Book of Exodus; a guide to knowledge of the book of psalms; Educational books of the Old Testament, 1811 (Reading in general. lovers. spiritual education. 1871-1874).
4. Discussion about the moral reasons for our incredible successes in the present war (i.e., in the war of 1812) (Son of the Fatherland, 1813, part VI and St. Petersburg, 1813).
5. Experience in explaining Psalm 67. St. Petersburg, 1814.
6. Prayer singing for the deliverance of the Church and the Russian state from the invasion of the Gauls and with them twenty languages, 1814.
7. A conversation between the searching and the confident about the Orthodoxy of the Eastern Greek-Russian Church with the addition of an extract from the district letter of Photius, Patriarch of Constantinople, to the eastern patriarchal thrones. St. Petersburg, 1815 (at the request of Prince Golitsyn).
8. Akathist to the Most Holy Theotokos (Appendix to the works of the Holy Fathers, 1855, part XIV).
9. Explanation of the curse imposed by the council of 1667 (Appendix to the works of the Holy Fathers, 1855, part XIV).
10. The meaning of church prayer for the unification of churches. (Appendix to the works of the Holy Fathers, 1860, part XIX).
11. Something about the growth of hair (Appendix to the works of the Holy Fathers, 1860, part XIX).
12. Songs from the canon of Rev. Cyril and Methodius (Soulful reading, 1863, May).
13. To the one who asked about the meaning of the words of the book. Genesis: behold Adam came into being, for he is one of us. (Soulful reading, 1865, August).
14. Poetic adaptation from Greek. Songs of exhortation to St. Gregory the Theologian: The last work of life is near: I am finishing the evil voyage, etc., written. in 1866 (Reading in general. spiritual enlightenment, 1867, book III).
15. Complete collection of resolutions. M., 1903, 1905, vol. 2, 3, 5, issue. 1, 2, 3.
16. Letters to the Abbess of the Spaso-Blaherna Monastery Seraphim and two letters to Messrs. Golovin, with preface. Vinogradova. M., 1900.
17. Collection of opinions and reviews of Metropolitan. Moscow and Kolomna Philaret for Orthodox Affairs. Churches in the east. St. Petersburg, 1886, vol. V, VI, I add.
18. Collection of opinions and reviews on educational and church issues, ed. Savva, Archbishop. Tverskoy and Kashinsky - vols. I, II, III. St. Petersburg, 1885; Vol. IV. M., 1886; vol. V, part 1. M., 1887, part II. M., 1888; additional volume, St. Petersburg, 1887.
19. Preferential entry given from the clerk s. Khorobrova Patricia Kuzmina, 1834. (Works and chronicles of general history and ancient Russia, part VIII).
20. About Russian rhetoric of the 11th century. (note, read to the Imperial Academician on January 18, 1836 - Journal of the Ministry of Public Education, 1836, part IX).
21. Life of Rev. Nikona, abbot. Radonezh. M., 1843.
22. On the dogmatic dignity and protective use of Greek. 70 interpreters and Slavic translations of Holy Scripture, comp. in 1845 (Appendix to the works of the Holy Fathers, 1858, part XVII, compiled in 1845 (Appendix to the works of the Holy Fathers, 1858, part XVII. M., 1858).
23. Something about the ancient image of the sign of the cross, written. in 1847 (Reading in general. spiritual enlightenment, 1865, book II).
24. Flowers from the garden of St. Ephraim the Syrian. M., 1847.
25. Memories relating to the accession to the throne of the Emperor. Nikolai Pavlovich, written. in 1849, printed. Sushkov in his biography of Metropolitan. Filareta, appendix, p. 80-86. M., 1868 and collected. opinions and feedback Metropolitan Philaret, vol. III, p. 161-171. St. Petersburg, 1885.
26. About fortune telling (Appendix to the works of the Holy Fathers, 1853, part XII).
27. About ancient icons, 1853 (Dushep. Reading, 1868, May).
28. Notes on the Book of Genesis (from the lessons of the St. Petersburg Theological Academy, read in 1810-1812, printed St. Petersburg, 1816).
29. Church-biblical outline. stories. St. Petersburg, 1816.
30. Translation of the Gospel of John into Russian. language. St. Petersburg, 1819.
31. Table of readings from the Holy Scriptures, church and civil press (ed. by the main board of schools in St. Petersburg, 1819).
32. Interpretation of Psalm 11 (written in 1820 - Read in general for spiritual enlightenment, 1873).
33. The Traveler's Evening Pestilence (verse - 1820). Soulful. Reading, 1867, September.
34. Readings from the four Evangelists and from the book of the Acts of the Apostles for use in civil schools. St. Petersburg, 1820. M., 1853.
35. Collection of sermons by Metropolitan. Moscow Philaret, first ed. St. Petersburg, 1820, subsequent: St. Petersburg, 1821, 1822, 1835, 1844, 1845 (3 volumes); 1847-1848 (Volumes I and II); 1861 (III volume); 1873-1885 (posthumous edition) in five volumes; ed. under the title: Works of Philaret, Metropolitan. Moscow and Kolomensky.
36. Historical readings from the books of the Old Testament. St. Petersburg, 1822.
37. Life of Rev. and our God-bearing father Sergius, drawn from reliable sources, read (for the first time) in his Lavra at the all-night vigil on July 4 in 1822. M., 1822.
38. Christian Catechism of the Orthodox Catholic Eastern Greek-Russian Church. St. Petersburg, 1823 and additional ed. 1828, 1839.
39. Brief Orthodox Catechism. Catholic Greco-Russian churches. St. Petersburg, 1824.
40. Pushkin, who moved from dreams to reflection (poem, written in response to Pushkin’s poem “A Vain Gift...” in the magazine “Zvezdochka”, 1848, No. 10).
41. Spirit of wisdom (Christian reading, 1830, part 39).
42. Explanation of chapter 53 of Isaiah's prophecy about Jesus Christ (Christ. Reading, 1832, part 46).
43. The story of the discovery of the relics of St. Mitrofan, bishop Voronezhsky. St. Petersburg, 1832.
44. Prayer singing on the occasion of the coming of age of the heir to the throne. St. Petersburg, 1834.
45. The Great Canon of Andrew of Crete (in Russian translation) Christ. Reading, 1836, part 1.
46. Wise advice from St. Philaret, Metropolitan. Moscow (from his letters to the governor of the Sergius Lavra, Archimandrite Anthony). Trinity Flower, No. 10.
47. A collection of thoughts and sayings. M., 1897.
48. Conversations to the Verbal Old Believers. 1840 (Christian Reading, 1834-1840 - published in separate parts).
49. Metropolitan's appeal Philaret to the Moscow flock regarding the disaster that befell the city of Simbirsk (September 8, 1864) (Moscow Church History, 1907, No. 48, p. 1480).
50. Metropolitan's appeal Philaret to the Moscow clergy on the occasion of a fire in St. Petersburg (June 13, 1862) (Reading in general love spiritual education, 1868, book IV, pp. 65-66).
51. Diploma of Metropolitan Philaret to the Vesyechonsky city head and the whole society (August 29, 1862), in the same place, Prince. V, p. 171-172.
52. Report of the Moscow Metropolitan. Philaret to the Holy Synod (Soulful reading, 1887, part II, pp. 239-241).
53. Report to the Holy Synod of the Moscow Metropolitan. Philaret (Soulful reading, 1893, part III, September, pp. 172-176).
54. Remarks by Met. Philaret on a guide to Hermeneutics (Reading in general. spiritual education., 1868, pp. 150-167).
55. Note from Metropolitan Philaret on the selection of deans (January 10, 1866). Read in general loves. spirit. education, 1863, book. V, p. 168-170.
56. From the memoirs of the late Philaret, Metropolitan. Moscow. M., 1868 and Rights. review., 1868, August.
57. Cell diary of the Moscow Metropolitan. Philaret (Moscow Church history, 1908, pp. 68-69, 88-90, 145-147, 169-172, 226-227, 292-293, 445-446, 463-465, 495, 533-534 , 556-558, 575-577; 415-416).
58. Metropolitan's instructions Philaret to the teachers of parish rural schools (September 22, 1843). Read in about. loves. spirit. education, 1869, book. VI, p. 54-55.
59. Explanation of Metropolitan. Philaret, why the temple holiday of the Resurrection of Christ occurs on September 13, and not on Easter Day, and why the holiday on September 13 is called the Glorifying Resurrection (Strannik, 1909, vol. II, part 1, pp. 646-647).
60. About ancient manuscripts and the collection of Svyatoslav, 1835
61. Answers to several objections to the Orthodox Church (Appendix to Ts.V., 1897, No. 17, pp. 602-612).
62. Metropolitan's answer Filaret's letter to A.D. (January 12, 1844) (Reader in general. spiritual education, 1868, book V, pp. 145-149).
63. Rules for the improvement of monastic brotherhoods in Moscow (compiled by Metropolitan Philaret in 1852 and since 1853, according to the Holy Synod, put into effect in the Moscow diocesan monasteries).
64. Order of Metropolitan Philaret to the Moscow clergy:
    1. Before transferring the body to Bose of the deceased imp. Alexander I (28 January 1826), p. 60.
    2. Before the coronation of the Emperor. Alexander II (16 August 1856), p. 61-62.
    3. On the occasion of saving the life of Mr. imp. Alexander II (15 March 1867), p. 63-64 (Reading in general. spiritual education, 1868, book IV, pp. 60-64).
65. Speech by the Reverend Philareta, Metropolitan Moscow on the day (August 5) of the 50th anniversary of his priestly and superior service,
66. read by the Reverend Leonid before the meeting of those who greeted his Eminence (Soul Reading, 1867, part II, July-August, pp. 300-302).
67. To the Holy Governing Synod from Philaret, Metropolitan. Moscow report (January 7, 1865). (Moscow Tserk. Ved., 1906, No. 23, p. 125-126).
68. Word on the consecration of the Church of St. Mary Equal to the Apostles Magdalene in the City Hospital, July 22, 1833, spoken by synodal member Philaret, Metropolitan. Moscow (Christian readings, 1836, part IV, pp. 197-210).
69. Review of theological sciences in relation to their teaching in higher theological schools, 1814 (Reading in general lyub. spiritual education, 1872, March and April).
70. About the Temple of God (Russian monk, 1911, issue 40, pp. 19-20; issue 47, pp. 11-12).
71. Christian teaching on virginity and chastity, proposed in the homily on the Dormition of the Blessed Virgin Mary, August 15, 1836, by synodal member Metropolitan. Philaret (Christian reading, 1836, part IV, pp. 74-88).
72. Extract from a letter from Metropolitan. Philaret to N.N., (from November 24, 1852). (Reader in general, lovers of spiritual enlightenment, 1868, book IV, p. 100).
73. The most submissive letter of the Moscow Metropolitan. Philaret (Strannik, 1865, vol. IV, book 10, pp. 1-2).
74. Two letters to a relative deacon (Soul Reading, 1886, part III, pp. 89-90).
75. Two letters from the late Metropolitan. Filareta Moscow. to E. P. Golovina (Soulful reading, part II, July).
76. Report to the Holy Synod of Philaret, Met. Moskovsky (Soul reading, part II, July, pp. 116-118).
77. Reports to the Holy Synod of Philaret, Metropolitan. Moscow, for missionary affairs. (Recollections of Archim. Pimen - mixture. M., 1877, pp. 127-129).
78. Report to the Holy Synod of the Moscow Metropolitan. Philaret (On Patristic notes), December 8, 1839 (Dushep. Reading, 1879, part I, pp. 500-503).
79. Report to the Holy Synod of Moscow. Metropolitan Philaret (July 11, 1835) (Soulful reading.. 1892, part II, May, pp. 129-130).
80. Report to the Holy Synod of the Moscow Metropolitan. Philaret (February 14, 1861), ibid., p. 466.
81. Report to the Holy Synod by Metropolitan. Moscow Philaret (September 1849) (Dushep. reading. 1895, part 1, pp. 470-471).
82. From the correspondence of Metropolitan. Filareta with Andr. Nick. M. about the time of the death of St. Darov. (Soul Reading, 1869, Part III, pp. 74-82).
83. From correspondence with A.N. Olenin of the late Philaret, Metropolitan. Moskovsky (Right Review, 1869, March, pp. 363-371).
84. From letters from Moscow. Metropolitan Philaret to the missionary who sang “Our Father” in the Mohammedan mosque (Soul Reading, 1869, Part III, pp. 72-73. News and Notes, November.
85. To the nobility of the Moscow province, before their elections, Saint. Philareta, Metropolitan Moscow, December 9th day, 1846 (Soul Reading, 1890, Part I, March, pp. 324-326).
86. Opinion of the Moscow Metropolitan. Philaret on questions about theological seminaries (November 2, 1866) (Dushep. Reading, 1879, part 1, pp. 382-386).
87. Metropolitan's opinion Philaret about the original of the iconographic calendar (letter to one dignitary); Soulful. Reading, 1869, part III, p. 90-93, News and notes (December).
88. Opinions, reviews and letters from Filaret, Metropolitan. Moskovsky and Kolomensky, on various issues for 1821-1867, collected and annotated by L. Brodsky. M., 1905 (Synodal printing house).
89. Correspondence of Filaret, Metropolitan. Moskovsky with S.D. Nechaev (1829-1836). St. Petersburg, 1895.
90. Correspondence of the Moscow Metropolitan. Filareta with gr. N. A. Protasov (Recollections of Archim. Pimen, mixture. M., 1877, pp. 121-124).
91. Regulations (Moscow Archbishop Philaret) on the structure and maintenance of a hospital in the Moscow first-class Ascension Convent (Dushep. Reading, 1892, part II, June, pp. 278-280).
92. Letters from Metropolitan Philaret to Augustine, Bishop of Dmitrov, Vicar of Moscow (Reading in general. spiritual education, 1869, book VI, pp. 33-51).
93. Letters from Metropolitan Moscow Philaret, stored in the collection of autographs of the emperor. public library (1833-1853). St. Petersburg, 1891.
94. Letters from Metropolitan Moscow Philaret to the late Archbishop. Alexy Tverskoy (1843-1867). M., 1883.
95. Letters of Philaret, Metropolitan. Moscow and Kolomenskoe to the High. persons and other persons (1820-1867). Tver, 1888.
96. Letter from Metropolitan Philareta, Reverend. Alexy, Bishop of Dmitrovsky, in response to greetings from the Moscow clergy on the completion of the thirtieth anniversary of His Eminence’s service to the Moscow flock (July 3, 1856) (Reading in the general love of spiritual education, 1869, book IV, p. 69 -70).
97. Letter from Moscow Metropolitan. Philaret to the steward of the St. Petersburg Trinity Metochion, cathedral hieromonk Ambrose (1831). (Soul Reading, 1879, part 1, p. 260).
98. Letters from Metropolitan Moscow Philaret to the governor of Holy Trinity. Serg. Archimandrite Laurels Anthony (1831-1867). M., 1877-1884 in 4 parts and (May 27, 1832) - Dushep. Reading, 1879, part 1, p. 260.
99. Letters from Metropolitan Moscow Philaret to the governor of Trinity-Serg. Laurels, Archimandrite Athanasius (1821-1831). M., 1886, Rights. review., 1878, vol. 3, p. 370 (extracts from books, pp. 6-56).
100. Letters to Athanasius, Bishop of Novocherkassk and Georgievsk (Dushep. Reading, 1892, II, July, p. 467).
101. Letters to the Reverend Vitaly, Bishop of Dmitrovsky, vicar of the Moscow diocese (1827-1842). M., 1887 and Rights. review., 1887, February, March.
102. Letter to the Mandatory Ataman of the Don Army, cavalry general Maxim Grigorievich Vlasov (January 31, 1846) (Soul Reading, 1895, part I, p. 95).
103. Letters to Mr. Manager. Moscow Chamber of State Property, art. owls Sepan Gavrilovich Vishnevsky (October 25, 1855) and Dushep. Reading, 1890, part I, p. 245-246.
104. Letters to Gabriel, Archbishop. Ryazansky. M., 1868 and see Reading. in general history and ancient Ros., 1868, book. 2, p. 114-207.
105. Letters in Bose from the late Saint Philaret, Metropolitan. Moscow, to Gabriel, Archbishop. Tverskoy (Dushep. reading., 1869, part III, pp. 201-204).
106. Letter from Metropolitan Philaret Spaso-Andronievsky Archimandrite. Hermogenes, member of the Moscow spirit. consistory in response to a welcoming letter from the members of the consistory, dated July 14, 1821 (Reading in general. spiritual education, 1868, book IV, pp. 67-68).
107. Letters to the Minister of Spirit. led and public education. Prince A.N. Golitsyn (November 28, 1822) and 1817-1840). (Soul. Reading, 1890, part I, p. 121; 1892, part II, August and Proceedings of K. D. A., 1868, April, pp. 187-195).
108. Letters from the Reverend Philareta, Metropolitan Moscow, to the Moscow military governor-general, Prince D.V. Golitsyn from St. Petersburg 1829 (Congratulations on the Nativity of Christ). See Soulep. Reading, 1890, part I, p. 356; 1891, part III, p. 307-310; 671; 1892, part II, May, June; 1895, part I, p. 629.
109. Letters of Philaret, Metropolitan. Moscow to Prince S.M. Golitsyn. 1823-1858 M., 1884 and Reading. in general love spirit. education, 1868, book. IV, Soul. Reading, 1886, part II, p. 249; 1890, part I, p. 119; 1892, part III, p. 292.
110. Letters from Metropolitan Filareta to D.P. Golokhvastov, on the occasion of the publication of Sylvester’s Domostroy (Recollections of Archimandrite Pimen, mixture. M., 1877, pp. 125-126).
111. Letters to Abbess Eugenia (Soul Reading, 1869, Part III, September, pp. 227-229).
112. Letters to Prince M.N. Golitsyn (August 28, 1849) (Reading in general. spiritual education, 1868, pp. 90-92).
113. Letter to the Moscow military governor-general Count A.A. Zakrevsky (February 20, 1850 and March 13, 1857) (Soul reading, 1890, part I, pp. 244-245, 357).
114. Letter to the archbishop. Innocent (February 13, 1860). See Letters to Innocent, Metropolitan. Moskovsky and Kolomensky, book. St. Petersburg, 1898, p. 264.
115. Letters to Innocent, Archbishop. Khersonsky (1834-1857) (Christian reading, 1884, part I, p. 194).
116. Letters to Innocent, Bishop of Dmitrov (Appendix to the works of the Holy Fathers, 1871, 1872, 1886).
117. Letters to Innocent, Bishop of Kamchatka dated November 25, 1857 and December 7 of the same year (Russian archive, 1881, book II, pp. 25-28).
118. Letter from Metropolitan Philaret to the people of Kostroma in response to congratulating them on the fiftieth anniversary of their bishop's service (September 6, 1867, No. 472). See Soulep. Reading, 1895, part I, p. 455.
119. Letter to the Governor General of the Don Army, Ataman D.E. Kuteynikov (Dushep. reading, 1879, part I, p. 134).
120. Letter from Moscow Metropolitan. Filaret to the chief director of the Imperial Pavlovsk Hospital, Privy Councilor S.S. Kushnikov (January 9, 1824). See Soulep. Reading, 1891, part III, p. 307-310.
121. Letters to Bishop Lawrence of Dmitrov (dated April 3 and May 9, 1819). See Read. in general love spirit. education, 1869, book. VI, p. 51-53.
122. Letters to Leonid, bishop. Dmitrovsky, later Archbishop of Yaroslavl. M., 1883 and Dushep. Reading, 1883, part II, p. 103-119.
123. Letter from the Reverend Leonid, Bishop of Dmitrovsky, in response to greetings from the Moscow clergy on the accomplished fortieth anniversary of His Eminence’s service to the Moscow flock (July 6, 1861) and July 7, 1866 (Read in the general love. spiritual education, 1868, book IV, pp. 70-72, 73).
124. Letter from Metropolitan Philaret of the Moscow Church in response to her greeting on the fiftieth anniversary of the beginning of the episcopal service of His Eminence (September 16, 1867). See Read. in general love spirit. education, 1868, book. IV, p. 74-75.
125. Letters to the Synodal Chief Prosecutor Prince P.S. Meshchersky. See Soulep. Reading, 1890, part I, p. 355 (November 10, 1828); 1890, part I, p. 487 (January 13, 1829); - 1891, part III, p. 147 (November 23, 1826); 1892, part II, p. 876-877.
126. Letters to A.N. Muravyov (1822-1867). Kyiv, 1869.
127. Letters to I. Doctor of Moscow Chief of Police S.N. Mukhanov (August 26, 1832). See Soulep. Reading, 1895, part I, p. 628.
128. Letter to Princess V.M. Naryshkina (during her parents’ illness). Read in general love spirit. education, 1868, book. IV, p. 81-85.
129. Letters to M.M. Evreinov (seven letters), Read. in general loves. spirit. education, 1886, book. IV, p. 93-99.
130. Letters to the Reverend Nicholas, bishop Dmitrovsky, later Kaluga (1831-1834) Read. in general love spirit. education, 1869, book. 8, p. 32; book 9, p. 29; 1870, book. 10, p. 25-42.
131. Letter to the Reverend Nilu, Archbishop Irkutsk, Nerchinsk and Yakutsk, subsequently Yaroslavl (May 13, 1840) (Dushep. Reading, 1879, part I, p. 259).
132. Letters to E.V. Novosiltseva (1822-1849). M., 1911.
133. Letters to Abbess Evgenia Ozerova (Memoirs of Archimandrite Pimen, mixture. M., 1877, pp. 130-136).
134. Letters to Marshal V.D. Olsufiev (1851) (Dushep. Reading, 1891, part III, pp. 146-147).
135. Letters to the Reverend Parthenius (Chertkov), Bishop of Voronezh (Right Review, 1872, September).
136. Letters of Philaret, Metropolitan. Moscow to his friend, priest Ponomarev G. (Moscow Church History, 1907, No. 48, pp. 1475-1479; No. 49, pp. 1512-1516).
137. Letter from Metropolitan Filaret to the Synodal Chief Prosecutor Count N.A. Protasov (May 2, 1839) Soul. Reading, 1879, part I, p. 498-499; 1892, part II, p. 611, August; 1895, part I, p. 102-103, 472 (April 9, 1841).
138. Letters from Metropolitan Philareta to Princess E.R. Vyazemskaya (Reading in general. spiritual education, 1868, book IV, pp. 76-80).
139. Letter from the rector of the St. Petersburg Academy Archimandrite. Filareta to gr. A.K. Razumovsky, with a note on a note about the character of David as the creator of the Psalms (May 29, 1814). Read in general loves. spirit. education, 1869, book. 8, p. 26-31.
140. Letters from Metropolitan Filaret to one of his friends - captain F.Ya. Repninsky (1828-1842). Rus. archive, 1891, book. I, p. 285-288.
141. Letters from Metropolitan Philaret to his relatives (1800-1866). M., 1882.
142. Letter from the Reverend Savva, ep. Mozhaisky, in response to greetings from the Moscow clergy on the accomplished forty-fifth anniversary of His Eminence's service to the Moscow flock (July 7, 1866). Read in general love spirit. education, 1868, book. IV, p. 73.
143. Letters to the Inspector General of all infantry and artillery, Count A.A. Arakcheev (in a copy of the ID of the Chief Prosecutor of the Holy Synod K.S. Serbinovich and St. Petersburg merchant I.I. Krokhotkin) (Soul Reading, 1892, part II, July, pp. 467-471).
144. Letters to the Abbess of the Spaso-Borodinsky Monastery Sergius (1852-1859). Tver, 1890.
145. Letters to the archbishop. Smaragd of Ryazan (1833-1843) (Reading in general, spiritual education, 1870, book 12, pp. 28-43).
146. Letters from Metropolitan Philaret to the trustee Moscow. educational district to Count S.G. Stroganov. (Soulful reading, 1895, part II, pp. 102-103).
147. Letters to the Synodal Chief Prosecutor A.P. Tolstoy (Soul Reading, 1891, part III, pp. 653-654; 1892, part II, pp. 467-471).
148. Letter to the Minister of Public Education. Count D.A. Tolstoy (Soul Reading, 1882, July, p. 350).
149. Letter to Countess A.G. Tolstoy (March 11th, 1866) (Soul Reading, 1895, Part I, p. 473).
150. Letters to M.M. Tuchkova (three letters). Read in general love spirit. education, 1868, book. IV, p. 85-89.
151. Letters to the Abbess of the Spaso-Borodinsky Monastery, Maria (Tuchkova) (1828-1850). Read in general love spirit. education, 1868, book. V, p. 61-144.
152. Letters to Moscow military Governor General P.A. Tuchkov (two letters). Soulful. Reading, 1885, part II, p. 245 and 249.
153. Notes of Metropolitan Philaret about the means to end the difficult situation of the Ascension Monastery due to the dilapidation of the buildings. (Soulful reading, 1885, part II, pp. 245-249).
154. Letter to the President of the Imperial Academy of Sciences S.S. Uvarov (June 12, 1832). Soulful. Reading, 1895, part I, p. 302-303.
155. Letter to I. Chief Prosecutor of the Holy Synod, Prince. S.N. Urusov. (Two letters dated August 23, 1864) (Soul Reading, 1891, part III, pp. 654-655.
156. To the Moscow civil governor I.V. Kapnist (from July 15 and August 10, 1844) (Soul Reading, 1891, part III, pp. 655-657.
157. Letters to Philaret, Metropolitan. Kievsky (dated December 19, 1846) (Soul Reading, 1891, part III, p. 653).
158. Letters to the Reverend Philaret, Bishop Rizhsky (Soul reading, 1892, part II, July).
159. Letters to Filaret (Gumilevsky), later Archbishop. Chernigovsky (1834-1866). M., 1884. See also Prib. to creation St. fathers 1883-1884 with notes. prot. S. Smirnova.
160. Letters to Captain G.T. Golovin (Soul Reading, 1883, part II, pp. 120-121).
161. Letters from Metropolitan Filareta K I. d. Moscow military Governor General, Prince. A.G. Shcherbatov (Dushep. Reading, 1895, part III, p. 42).
162. Letters to the Minister of the Imperial Court, Count. V.F. Adlerberg (July 17, 1858). (Soul Reading, 1883, part II, pp. 120-121; 1885, part II, p. 370).
163. Letters to the Secretary of State. imp. Maria Alexandrovna, P.A. Moritz (September 19, 1858) (Soulful reading, 1885, part II, pp. 370-371).
164. Letters to the Chairman of the Committee on benefits for those devastated by the flood of St. Petersburg, book. A.B. Kurakin (November 20, 1824) (Soul Reading, 1890, Part I, pp. 119-120).
165. Letters to Chief of Police A.S. Shulgin (May 25, 1822), ibid., p. 119-121.
166. Letter from Metropolitan Filareta to N.N. (7 October 1844). Read in general love spirit. education, 1868, book. IV, p. 100.
167. Complete collection of resolutions of Metropolitan Philaret. Moskovsky, vol. I-IV. M., 1898-1906 ed. Editorial Dushep. read; Vol. V-VII. M., 1914-1916, ed. editorial office Moscow. church Ved.
168. Complete collection of resolutions of Metropolitan. Filareta (No. 992-1037). Soulful. Reading, 1902, part I, February, p. 461-476.
169. Letters to Adjutant General A.A. Kavelin (Soul reading, 1892, part II, August, pp. 611-617).
170. Letters to the director, head of the Moscow provincial castle, chamberlain A.N. Lvov (Soul reading, 1892, part II, August, pp. 611-617).
171. State doctrine. M., 1888.
172. Outline of church and biblical history. M., 1897.
173. A Word about Charity with Love (Appendix to Ts. Ts., 1891, No. 42, p. 1448).
174. Scientific development of pastoral issues (Prav. Sobes., 1900, February, p. 213).
175. A word for the voice crying in the wilderness (Russian starina, 1883, April, p. 51).
176. What do you care about clothes (Russian starina, 1883, June, p. 563).

Archpriest Maxim (Kozlov).
LIFE OF METROPOLITAN FILARET (DROZDOV).

       Metropolitan of Moscow Philaret (Drozdov), without a doubt, is the largest figure in the history of the Russian Church of the 19th century. Combining in himself the qualities of a church hierarch and a learned theologian, a statesman and an ascetic of piety, a preacher and a poet, he was one of those people who were chosen by God Himself for the mission of supreme spiritual leadership. Only at the Moscow See, his ministry lasted for almost half a century (from 1821 to 1867), and by the end of his life his authority was such that his contemporaries called him Metropolitan of All Russia, the “natural Patriarch” of the Russian Church.
       Saint Philaret, in the world Vasily Mikhailovich Drozdov, was born in 1782 into a priestly family in the city of Kolomna. The boy spent his first childhood years in the house of his grandfather, priest Nikita Afanasyevich. With his grandmother Domnika Prokopyevna, the boy began to attend church services early on, which instilled in him an ardent love of prayer. In his free time from pastoral duties, grandfather Nikita loved to play church tunes on the harp. Little Vasily also learned this art. Thus, from early childhood, a love for music was born in him, which more than once gave him peace of mind in subsequent years.
       Loving his grandfather and grandmother with all his heart, Vasily gradually mastered the good traits of his guardians and grew up as a serious and reasonable child.
        Vasily Drozdov received his initial education at the Kolomna Seminary, and then (from 1800) at the Trinity Lavra Seminary. The Lavra Theological School by that time had undoubted superiority over others. Its main organizer was Metropolitan Platon (Levshin), known for his enlightenment and kindness. He took a decisive step towards the liberation of theological and historical sciences from the scholastic method of teaching; Trinity theologians brought something original to their teaching. Knowledge of ancient languages: Hebrew, Greek and Latin - was brought to the possible perfection in the seminary. As for life in the seminary, Metropolitan Platon, by in every possible way encouraging the teachers to take care of softening the rudeness of the bursat morals, ensured that the Lavra was completely dominated family character and patriarchy.
       After a short time training course a student of the Lavra Seminary, Vasily Drozdov, was retained as a teacher there (1803), having earned the following recommendation from the rector, Archimandrite Evgraf: “Excellently sharp, diligent and successful.” The first of the noted qualities relates directly to Vasily’s thinking and characterizes his mind not so much in terms of knowledge, but in terms of his subtlety, ingenuity, and ability to penetrate into the very essence of a subject; the second - to volitional action. These were two great factors in Drozdov’s life that determined his future activities in the church field. The union of mind and will contributed to the formation in him of a person with a strong and unshakable character, a person who was purposeful always and in everything, a person who acted and determined his actions and the actions of others not by emotion, but by reason, although he was not alien to cordiality.
       Metropolitan Platon soon noticed the young teacher, appreciating his pedagogical and preaching talent. On November 16, 1808, in the Sergius Refectory Church of the Lavra, tonsure took place, with a name in honor of the holy righteous Philaret the Merciful, and on November 21 of the same year, the consecration of hierodeacon took place (in the Holy Spirit Church).
       In 1809, Hierodeacon Philaret was summoned from the quiet Lavra shelter to northern capital. Instead of the former simplicity of family life, Fr. In St. Petersburg, Filaret encountered the bustle of social life, politicking, and unhealthy mystical hobbies in society. All this left an imprint of caution and some secrecy in his words and actions on his character. Met in St. Petersburg not too kindly, he, however, gradually overcame his wary attitude towards himself.
       On Easter Day 1809, Hierodeacon Philaret was ordained hieromonk by Metropolitan Ambrose (Podobedov) of Novgorod and St. Petersburg, in 1811 he was elevated to the rank of archimandrite, and in 1812 he was appointed rector of the St. Petersburg Theological Academy, in which position he remained until 1819. As rightly pointed out by Rev. G. Florovsky, Archimandrite Philaret stood out, first of all, for his zeal and distinction in preaching the word of God, for his edifying and eloquent teachings about the truths of the faith. “It was always a living word and a thinking word, inspired thinking out loud. Philaret’s preaching was always evangelism, never just eloquence.”
       The educational and pedagogical activities of Archimandrite Philaret were very intense during the years of his stay in St. Petersburg. Over the course of several years, he had to read and process almost the entire course of theological sciences. At the same time, the first three books of Archimandrite Philaret were published, compiled from lectures given to students of the Academy over several years: “The Outline of Church Biblical History”, “Notes on the Book of Genesis” and “An Experience in Explaining Psalm 67”. These works (especially the last two) are remarkable in the sense that, on the one hand, they represent the first experiments in Russian exegesis on one of the most difficult psalms to interpret and on an entire book of the Old Testament, and on the other hand, they make it possible to clearly see how the Sacred was studied Scripture in the Theological Academies of the early 19th century.
       It is impossible not to mention another important work carried out by Archimandrite Philaret when he was rector of the academy. In August 1804, Emperor Alexander I issued a decree to the Holy Synod establishing on December 25 a celebration of thanksgiving for the deliverance of the Church and the Russian State from the invasion of the Gauls and with them the “twelve tongues.” Metropolitan Ambrose instructed Archimandrite Philaret to draw up a special rite of prayer for this day, which was the last to be completed. By 1815, the rite was approved and sent to churches to perform a prayer service for it on the day of the Nativity of Christ. This was the first liturgical work of Archimandrite Philaret accepted for use by the Russian Church. In 1817, Archimandrite Philaret was consecrated bishop, and in 1821, after changing several departments, he established himself in the rank of archbishop in the Moscow department, which he headed until the end of his life.
       The events of the war with Napoleon contributed to the planting of various kinds of Western mystical sects and Masonic lodges in Russia. Emperor Alexander I, brought up on general religious and philosophical principles and receiving, instead of a strong religious feeling, only vague ideas about virtue and humanity, under the influence of great events in which he himself took a direct part, experienced a mystical conversion, which, however, led him not to church teaching, but to the conviction that true, ideal Christianity has not manifested itself in its entirety in any of the existing Christian denominations. Hence the desire to find religious truth in some kind of abstract Christianity without the Church and dogmas, in which representatives of various faiths professing one universal evangelical religion could unite. The chief prosecutor of the Synod held the same views, and from 1817, the head of the newly created Ministry of Spiritual Affairs and Public Education, Prince A. N. Golitsyn, who even patronized the eunuchs sect. In 1817, the publication of the Masonic journal Zion Messenger resumed, albeit briefly, and the writings of Western mystics were widely distributed.
       There is no doubt that such a character of the era, according to Archpriest. G. Florovsky, left his mark on Filaret’s spiritual and mental make-up, but for all that he remained ecclesiastically firm and internally alien to this mystical excitement. Reverent before the mysteries of God, he distinguished from them and rejected dreamy and mystical soaring. Loving himself and instilling in others the childlike simplicity of faith, he vividly and actively remembered this commandment of the Word of God: “Do not be children in your mind” (1 Cor. 14:20). Realizing that in the writings of Western mystics the wheat is mixed with tares, he proceeded from this complexity of the mystical movement and did not sympathize with its harsh denunciation in the spirit of Archimandrite Photius (Spassky, 1792-1838). On the one hand, Archimandrite Philaret saw that in his contemporary society, when the ideas of Voltairianism have not yet become a thing of the past in secular thought and life, mystical literature helps to awaken inner quests. On the other hand, like a true shepherd, he always distinguished errors from erring people and in relation to the latter refrained from intolerant denunciations, believing that first of all it was necessary to instruct and admonish with a teaching word.
       According to G. Florovsky, “under the cover of mystical temptations, he was able to recognize a living religious need, a thirst for spiritual guidance and enlightenment.” It is from this angle that one should view his active participation in the activities of the Bible Society.
       Metropolitan Philaret connected his entire life with the task of translating the Holy Scriptures into Russian, developing the principles of translation and becoming one of the translators, editor and main defender of the very idea of ​​the Russian Bible. Founded in 1812 with the aim of disseminating the Holy Scriptures, the Bible Society existed until 1828, when it was closed as it had become an instrument of non-denominational mystical propaganda.
       During this time, individual books of the Old Testament and the entire New Testament were published in Russian, and Metropolitan Philaret translated the Gospel of John and compiled general rules for translation. However, the translation carried out by the Bible Society was far from perfect and was suspended. Metropolitan Filaret could never come to terms with this. He believed that “the very desire to read holy books is the key to moral improvement” and insisted on continuing the Russian translation of the Holy Scriptures “to promote the true enlightenment of the clergy and the Orthodox people.”
       At the beginning of the reign of Emperor Nicholas I, on August 22, 1826, Archbishop Filaret was elevated to the rank of metropolitan in gratitude for facilitating the discovery of the secret of succession entrusted to him (Archbishop Filaret was compiled, on behalf of Emperor Alexander I, and was secretly kept in the Assumption Cathedral Kremlin manifesto on the appointment of Grand Duke Nikolai Pavlovich as heir to the throne; after the death of Emperor Alexander, with his calm and thoughtful actions, the saint contributed to the fact that the oath to Nikolai Pavlovich took place in the capital without any unrest).
       Taking advantage of the opportunity, Metropolitan Philaret raised the issue of the Russian Bible in August 1826 at a meeting of the Synod in Moscow, timed to coincide with the coronation of Emperor Nicholas I. But he met strong rebuff from the leading member of the Synod, Metropolitan Seraphim of St. Petersburg, supported by Metropolitan Eugene of Kiev. Not wanting a schism in the Church, Metropolitan Philaret abandoned further attempts, and the work of translating the Holy Scriptures was suspended for thirty years. In the first two decades of the 19th century, Saint Philaret worked especially hard in the theological field. In 1814, being then the rector of the Academy, on behalf of the Commission of Theological Schools, he compiled a detailed “Review of theological sciences,” in which he presented the first experience of harmonious systematization and mutual correlation of the main branches of theology. With his own works he took an outstanding place in the history of Russian theology. Vitality and comprehensiveness, depth of theological contemplation and exemplary accuracy of presentation characterize all of his works. Of these, the most famous are “Exposition of the differences between the Eastern and Western Churches in the Doctrine of Faith” (1811), “Conversations between the searching and the confident about the Orthodoxy of the Eastern Greek-Russian Church” - against Catholics (1813), and especially “Short” and “Long” catechisms, which, combining simplicity and accessibility for everyone with the depth and rigor of theology, still serve as the educational book of the Church, and the rule of faith, and evidence of our confession before the heterodox. However, the main theological heritage of the saint is contained in his inspired liturgical “Words and Speeches”, imbued with a truly patristic spirit.
       According to Saint Philaret, faith in the fullness of its dogmatic content should become the living principle and focus of life. Everyone must not only remember this content of faith, but also assimilate it, “with a searching thought and a whole soul.” Knowing well about the temptations of thought, Filaret was still not afraid to awaken it, for he believed that these temptations can be overcome only through creative activity, and not through timid concealment.
       Metropolitan Philaret considered preaching to be an integral duty of the bishop, and whenever the occasion called for it, the saint preached. The glory of his preaching gift was a constant companion of his ministry, preceding his glory in all other fields. Filaret the preacher stands among modern representatives social thought on a par with them, but if they explore the lower slice of existence at the level of natural or social phenomena, then the Moscow saint reveals the spiritual foundations and principles of life.
       In the field of literary style, Metropolitan Philaret makes the same huge step forward in his preaching as Karamzin did in secular literature. There is as much difference between the style of Filaret and the style of his teacher, Metropolitan Plato, as between the style of Karamzin and the style of his predecessors in the history of literature. But the main thing is that the brilliant literary merits of the sermon do not prevent it from achieving an amazing harmony of form and content, both within itself and in relation to the biblical text.
       No matter how significant the theological work of Metropolitan Philaret was, it was simply drowned in his vast church-state activities. “For several decades, the spiritual government turned to his wisdom and experience in the affairs of the highest church administration, listened to his wise word, used his advice and instructions in any important measure taken in the spiritual department, when discussing all the most important issues... You can to say: for more than half a century there was not a single church matter in which the great Moscow hierarch did not take an active part,” as it was written in the Synodal report for 1867, the year of the death of Metropolitan Philaret.
       Saint Philaret argued that, being placed on the path of public service, a person has no right to seek solitude, even for the sake of achievement - he cannot depart from the performance of his public duties even for a short time. Public service, according to St. Philaret, is the path of salvation, a duty that a church person is not allowed to renounce of his own free will. Metropolitan Philaret proposed this rule to others, and he made the same demand for himself. Resentment from the authorities and the influence of the propertied, the consciousness of the difficulty of coping with the abundance of affairs prompted the Saint of Moscow to the idea of ​​retiring. But how? - “It seems that it would be good if they dismissed me, but I doubt asking for this, lest it be an escape.”
       The first years at the Moscow See were spent for Metropolitan Philaret in a difficult situation. The Bible Society was closed and at the same time a ban was imposed on the saint’s life’s work - the creation of a complete Russian translation of the Holy Scriptures; His catechisms were subject to corrections, and he himself was accused by individuals of unorthodoxy. His ill-wishers managed to provoke him in an official response to directly condemn state power: “The right given to the gendarmerie team to report from rumors and without any responsibility for false information restricts the freedom of administration and, like a similar word and deed, deprives the subjects of peace of mind.” This statement was presented to Emperor Nicholas almost as an indulgence in disobedience.
       Not conforming to the spirit of the era, the saint resolutely and unequivocally reminded of the internal independence of the Church. Indicative in this sense is the story associated with the consecration of the Triumphal Gate in Moscow. Erected in honor of the victory in the war with Napoleon, the gate was, among other things, decorated with images of some of the pagan gods. Emperor Nikolai Pavlovich decided to personally attend the opening and consecration of the Triumphal Gate. When the Sovereign’s aide-de-camp came to Metropolitan Filaret and explained to him that “It is good for the Sovereign Emperor to consecrate the Triumphal Gate tomorrow,” Filaret, looking down, answered: “I hear.” The aide-de-camp continued: “It pleases the Emperor that your Eminence deign to be at the consecration themselves.” The saint answered with the same “I hear”, with his head also lowered and with the same thoughtfulness. “Would there be any orders, Your Eminence? What do you order to report to the Sovereign Emperor?” “What do you hear,” the bishop answered in the same tone. When the Emperor asked: “What about Filaret?” - the aide-de-camp reported that he did not understand him, and verbatim relayed to the Emperor his conversation with the Eminence. “Ah, so I understand,” remarked the Emperor. “Get the horses ready: I’m leaving today.” Thus, the opening took place in the absence of the Emperor and the Metropolitan. The regimental priest served a prayer service, and that was the end of the Church’s participation in this celebration. Therefore, it is not surprising that from 1841 until the end of his life, while remaining a member of the Synod by title, Metropolitan Philaret was never invited to take part in its meetings in St. Petersburg. One should not, however, think that the great Moscow saint was in some way opposed to the idea of ​​monarchy or to the Sovereign. Metropolitan Philaret had a truly Orthodox state theory - the theory of the sacred kingdom (especially developed in detail in words on the Tsar's Days), which proceeded from the unconditional divine establishment of monarchical statehood and, of course, did not in any way contradict the official Russian triad of “Orthodoxy, Autocracy, Nationality.”
       In his episcopal activities, Saint Philaret was guided by the canons of the Universal Church, perhaps, like hardly any other of the contemporary bishops of the Russian Church. Recognition of the canons not only as a practically valid source of law, but also as more important than civil laws - this is the main principle of Metropolitan Philaret. It was combined with a deep knowledge of life, the ability to find mistakes and indicate measures and means to overcome difficulties. The saint's resolutions on the smallest matters are thought out, balanced, and justified. The truth or untruth of his decisions is truth or untruth before God. Bishop Philaret believed that he “needed to answer for the resolutions before the court of Christ,” and, in a unique case, they were published after his death as an example of living spiritual wisdom.
       Just two short examples. A deacon of one of the Moscow churches did not preach a sermon for a year, citing illness. Having learned about this from the dean, Filaret wrote: “An illness that did not prevent the deacon from serving for a year, but prevented him from preaching sermons for a whole year, is called laziness. The method of treatment for the first time is as follows: prohibit the deacon from serving in the priesthood for two weeks and give him a deacon's income during this time so that he can compose a sermon during this time. Report about what follows."
       The direction of spiritual life among the common people was sometimes of an unhealthy nature - with a bias towards superstition, schism or sectarianism. Also, monasticism and the clergy, especially rural ones, were characterized by no less serious illnesses, although of a different kind: rudeness, drunkenness, negligence in service, extortion. IN in rare cases the saint preferred severity - when a different solution to the matter would have given rise to temptation. “We must endure weaknesses in the hope of correction, but we must be careful that the indulgence of the weak does not turn into temptation for others who are weak, so that the rotten member does not disfigure and infect the body,” wrote Metropolitan Philaret to Archimandrite Anthony. However, even in such circumstances, the saint alleviated the fate of the condemned, often doing this secretly.
       This episode is typical. Once, for open drunkenness in life, the archpastor was forced to remove a certain deacon with many children, but the meager existence of the distant family troubled his pastoral heart. Having found out about the position and life of the deacon's wife, he assigned her a pension on his behalf in the amount of the allowance that her husband received in the service. Every month a person unknown to her delivered this assistance. After some time, the husband, who had wandered through the crossroads of life, came to his senses, sobered up and was restored to his former rank of deacon. The pension stopped, and then the couple began to guess who had been feeding them throughout the ordeal. Not soon, but they were confirmed in their guess when one of those used to transfer them a monthly allowance let slip.
       With great desire and love, Metropolitan Philaret visited various parishes, and also sought, whenever possible, to personally consecrate the newly built churches and monasteries of his diocese.
        Little is known about the internal structure of the saint’s life. As St. Ambrose of Optina writes in one of his letters, St. Philaret was clearly affected by the fulfillment of the words of St. Isaac the Syrian: “Chief, pour out your mercy on everyone and be hidden from everyone.” The Monk Ambrose further continues: “The late metropolitan kept himself so hidden that his cell attendants not only did not know his secret life, but also could not see how he washed himself: “Give me some water and go.” It happened that the cell man stayed and wanted to help the elder with this. He repeated: “After all, you have been told, go!” And he, there was nothing to do, even reluctantly, but left.” The general daily routine of Metropolitan Philaret when he lived in Moscow, as described by N.V. Sushkov, was as follows: “After matins and mass, tea. After tea, official classes, reports from the clerk, explanations with petitioners, etc.; by two or three o'clock in the afternoon, a light, not fancy lunch. After lunch, rest for an hour or two, and rest is called reading books, newspapers, magazines. After such a rest - again business, correspondence, reports. Two days a week - Tuesday and Friday - work with both vicars, regardless of frequent sessions with them both in the morning and in the evening on other days. If only it were possible to calculate the time he spends on personal and written communications throughout the diocese and consistory with the clergy, with the rectors and inspectors of the Theological Academy and Seminary, with those in charge of men's and women's monasteries, with deans and members of various institutions, not to mention correspondence with the Synod, with the abbot of the Trinity-Sergius Lavra, with bishops and private individuals, and if we add to this frequent services, cathedral and home, consecration of churches, preparation of sermons, meetings of royal visitors, tests of students of the academy and seminary, visits to secular schools, etc. etc., then how much leisure is left for calming down from worries, for food, sleep and rare conversations with visitors. How short is his night!"
       The desire for simplicity and escape from luxury were, as it were, the saint’s urgent need. Even the staff used during Divine services, he wanted to have a wooden one. Metropolitan Philaret's home furnishings, both in Moscow and in the metropolitan chambers in the Trinity-Sergius Lavra, were very ordinary, mostly made of simple wood and inexpensive materials. When one day the governor of the Lavra wanted to replace simple furniture with rich furniture, the saint forbade him to do this, not without anger, saying: “The sofa is not for the Turkish Sultan. Why such concern? I ordered the mattress to be made here, and yours will make the wood as best they can. Do not upholster or paint."
       It is impossible not to say something special about Metropolitan Philaret’s attitude towards the Moscow Theological Academy. First of all, the transformation of the school in 1814 is associated with his name, since he, being one of the most energetic figures of the then Commission of Theological Schools, took a direct part in the organization of the Moscow Theological Academy from the Slavic-Greek-Latin Academy and during the first eight years of its existence “three times, on behalf of the Synod, he was its auditor, closely monitoring the successes and proper direction of the newly discovered higher theological school.
       After joining the Moscow see, the saint established an even closer relationship with the academy, as its immediate head. This relationship, which lasted for 46 years, determined, in the words of Archpriest S.K. Smirnov, rector of the academy in 1878-1886, “an amazing phenomenon in its history: having been under the leadership of one leader for almost half a century, it Throughout this period, it retains an amazing unity of spirit and direction of education,” is Filaret’s Academy, which bears a vivid reflection of his scientific, theological and administrative genius on all aspects of its life. I. Korsunsky calls Metropolitan Philaret’s attitude towards the Moscow Theological School “fatherly and protective,” and the academy itself “his favorite brainchild.” However, it is no secret that along with such statements in Russian historical science and journalism, voices have been heard more than once (for example, S. M. Solovyov), emphasizing the negative impact of Metropolitan Philaret’s exceptional closeness to the academy on its life, as allegedly resulting in the suppression manifestations of independent creative thought of professors and teachers.
       In 1842, with the blessing of St. Philaret, translations of the works of the holy fathers began to be published at the academy. At the same time, the academy’s printed organ, “Additions to the Works of the Holy Fathers,” was created. Having begun systematic publishing activities with a series of patristic works, the Moscow Theological Academy testified to its commitment to the revival of truly Orthodox theology, for continuous connection with the patristic tradition is an indispensable condition for the development of Orthodox theology and Orthodox spiritual life in general.
       In addition to sermons and other works, there is another wonderful monument to the participation of the great shepherd in the cause of Russian literature. We are talking about the poetic correspondence between Metropolitan Philaret and A.S. Pushkin. In May 1828, being in a state of some kind of internal despondency, Pushkin wrote the famous stanzas: “A gift in vain, a gift fortuitous.” The Moscow saint, who highly valued the poet’s talent, saw in these verses “the groan of a lost soul, the murmur of self-consuming despair” and, like a spiritual doctor, responded with an encouraging message, taking the poetic lyre into his hands:

       Not in vain, not by chance
       Life was given to me by God,
       Not without the secret will of God
       And condemned to execution.

       I myself am a capricious power
       Evil has called from the dark abysses,
       I filled my soul with passion,
       The mind was agitated with doubt.

       Remember me, forgotten by me!
       Shine through the darkness of thoughts,
       And it will be created by You
       Pure heart, bright mind.

       Inspired prayer outpouring for the poet suffering from dark thoughts and on his behalf is a living expression of the needs of the soul, which has not yet entered the life-giving light of Christ, which it has forgotten and is therefore tormented by the darkness of bewilderment and delusion, and at the same time an indication of where the main source of healing is. Pushkin understood this. Touched and rational, he responded with love and gratitude to his healer with the poem “In hours of fun or idle boredom...”:

       ... And now from a spiritual height
       You extend your hand to me
       And the power of meek and loving
       You tame your wild dreams.

       Your fire burns the soul,
       Rejected the darkness of earthly vanities,
       And he listens to the harp of Seraphim
       In sacred horror, the poet.

       The above poetic correspondence may be the most striking, but by no means the only example of the direct or indirect influence of Metropolitan Philaret on Russian literature. Even when he was the rector of the St. Petersburg Academy, he acted as an intermediary between G. R. Derzhavin and spiritual censorship. The latter refused to allow the publication of Derzhavin’s poem “Christ” without significant alterations. The poet did not agree. Then Archimandrite Philaret acted as a conciliator, finding a way out in printing the poem, providing it with references to the Old and New Testaments in the notes.
       The question of the influence of Metropolitan Philaret on the later work of N.V. Gogol deserves a separate detailed discussion. Here we will only note that the genre of “Selected Passages from Correspondence with Friends” itself, the genre, in fact, of sermons, had Metropolitan Philaret as one of its most outstanding representatives in the Gogol era. It is also deeply symptomatic that in the special notebook in which in 1844 Gogol began to make regular extracts from the works of the holy fathers and the works of contemporary spiritual writers, a considerable place is devoted to excerpts from the words of the Moscow saint.
       Metropolitan Philaret himself took the trouble to familiarize himself with “Selected Places...” and gave them a fairly benevolent assessment: “... Although Gogol is mistaken in many ways, one must rejoice at his Christian direction.”
        This is how the life of the saint passed in works and prayers. Due to the brevity of the essay, we are forced to only mention his courageous care for his flock during the cholera epidemics of 1830-1831, 1847-1848, and 1853-1854, extensive charitable activities, collaboration in the Moscow Prison Committee, participation in the reunification of Western Russian Uniates with the Orthodox Church, the fight against schism and sectarianism in word and deed, the establishment of the Gethsemane monastery at the Trinity-Sergius Lavra, concern for the purity of ancient church singing, reverent veneration of Elder Seraphim of Sarov, for whose future glorification Metropolitan Philaret served as the publication of his life, constant patronage of Optina Pustyn...
       Throughout all these long years, the confessor of the saint was one of the bearers of the tradition of eldership and mental prayer, Archimandrite Anthony (Medvedev). Their acquaintance took place back in 1824, when Fr. Anthony, a young hieromonk, arrived to venerate the relics of the saint at the Lavra. Conversation with Fr. Anthony made a deep impression on Metropolitan Philaret. Thanks to his friendship with the saint and his zealous intercession, Fr. A few years later, Anthony was elevated to the rank of archimandrite and appointed governor of the Trinity-Sergius Lavra; he held this position for 46 years.
        On February 18, 1855, Emperor Nicholas I died, and Emperor Alexander II ascended the Russian throne. At the very beginning of the new reign, Metropolitan Philaret took advantage of the changed circumstances to advance the stalled work of biblical translation. On the occasion of the coronation of the new Sovereign in 1856, the Synod temporarily moved its presence to Moscow, and this gave Metropolitan Philaret the opportunity, after a very long break, to again take part in its meetings. At the suggestion of the Moscow saint, the Synod also considered, among other things, the question of “providing the Orthodox people with a way to read the Holy Scriptures for home edification, with the most convenient understanding possible.” It was decided to resume the translation of the Holy Scriptures. The final Synodal definition, developed by Metropolitan Philaret, was published in the spring of 1858.
       As a farewell to the whole matter, the saint’s article “On the dogmatic dignity and protective use of the Greek seventy interpreters and Slavic translations of the Holy Scriptures,” which he submitted as a memorandum to the Synod back in 1845, but which did not see the light of day, was also published at the same time. By publishing this article, Metropolitan Philaret had in mind to prevent the misuse of various biblical texts, that is, in fact, he defined the selection criterion original text for the future Russian translation, resolutely insisting that in the Old Testament it is necessary to use both the Greek text of the seventy commentators and the later Jewish Masoretic redaction, and none of these texts separately should be taken as self-reliable and self-authentic in its dogmatic dignity, such as made by Catholics in relation to the Latin Vulgate.
       The translation was resumed from the New Testament by the efforts of four Theological Academies. Higher surveillance and last viewed were entrusted to Metropolitan Philaret, who, despite his advanced age, actively participated in the work. Thanks to the hard work of all those involved in the translation, it became possible to publish the Four Gospels already in 1860, and in 1862 the complete New Testament. The translation of the Old Testament required more time, so the entire Bible was published in Russian after the death of the saint, in 1876. The attitude towards the Russian translation of the Bible in the Church was ambiguous. Thus, Metropolitan of Kiev Philaret the Pious (Amphitheaters; d. 1857) opposed the very idea of ​​translation. The Metropolitan of Kiev feared, and not without reason, that the translation of the Bible would be followed by a translation into Russian of liturgical books, and thus a Russian text intended exclusively for home use and better understanding Scripture can also penetrate into Divine services.
       What was the state of mind of Metropolitan Philaret in the last years of his life, N. Sushkov perfectly conveys to us in his “Notes”: “More than half a century has passed since he tirelessly strives in hermitic deeds, service labors, preaching the word of God, in business charity, advice, consolation. But the old man, somewhat bent, and then at times - when tired or unwell, is still the same in spirit, head and heart as he was 40-50 years ago. His memory has not failed him. His words are powerful and captivating. As for tolerance and patience, love and forbearance, I can boldly say that from day to day he becomes more and more towards his neighbor not with his face, but with his heart. More and more lovingly, more and more humble, he now more often shows that childish trust in goodness that so struck me in my thoughtful husband at the beginning of our acquaintance. Now his simple-minded smile, in a certain mood, sinks into my soul more and more often. How many times have I witnessed his faith in goodness! No matter how concerned, alarmed, saddened he may be at times, just talk about some good deed, good feelings or intentions of anyone, about a sign of grace in some family, about the miraculous healing of a sick person through the power of faith - and his face brightens, his eyes sparkle with humble attention, sometimes with tears of sympathy for people unknown to him!..”
       And all this was really true. The saint's body grew decrepit, but his spirit was renewed. At times he worked so hard that he seemed not to notice his bodily infirmities. He devoted himself almost 18 hours a day to serving his neighbors and to church affairs. It has already been said above that the inner spiritual life of Metropolitan Philaret was deeply hidden from his contemporaries; his bedroom door was locked, so no one knew when he went to bed or got up, or how he spent the night. However, it was impossible to hide from attentive observers that the fruit of his inner life in his declining years was the gift of prophecy and the gift of miracles, that is, holiness.
       In October 1866, Metropolitan Philaret was in the Gethsemane monastery. Thoughts and feelings about his approaching death did not leave him. The saint took the works of his beloved holy father, Gregory the Theologian, and translated a touching admonishing song, so suitable for his own condition:

       The last work of my life is near, I am finishing my evil voyage.
       And I already see in the distance the executions of bitter evil:
       Raging Tartarus, flame of fire, depth of eternal night,
       Hidden now in darkness, manifest there in shame.

       But, Blessed One, have mercy, and although it is late, grant me
       The rest of my life is good according to Your will.
       I have suffered much, O God the King, and my spirit is afraid
       Heavy scales of judgment would not have brought me down.

       I will bear my lot on myself, moving from here
       Introducing oneself as a victim to sorrows that consume the spirit,
       For you who are to come, here is the sacred word: there is no benefit
       To love earthly life. Life is reduced to dust.

       The end of the life of St. Philaret was indeed close. But before he passed into eternity, the Russian Church solemnly celebrated the 50th anniversary of his service as a bishop. On August 5, 1867, festive services were performed in the churches of the Trinity-Sergius Lavra by ten bishops who arrived for the celebration, co-served by more than thirty archimandrites. Also present were numerous deputies from various dioceses and educational institutions from the white clergy. On this day they prayed for the hero of the day not only in the Lavra, but in all corners great Russia; prayed in Orthodox churches Europe, Asia and Africa - so great was the authority of the Moscow saint.
       After his jubilee, until mid-October, the saint was partly in the Lavra, partly in the Gethsemane monastery. He no longer intended to live long, as he openly stated in his response speech to the chief prosecutor.
       On September 17, after the early Liturgy in the house church in the Lavra, Fr. the governor with a report on the state of the monastery. Metropolitan Philaret, as soon as the report ended, turning to Archimandrite Anthony, said to him:

        - I just had a dream, and I was told: take care of the 19th.

        “Holy Lord,” the archimandrite remarked to him, “is it possible to believe in dreams and look for some meaning in them? How, then, should we pay attention to such a vague indication? There are twelve nineteenths in a year.

        “I didn’t see a dream,” the elder metropolitan answered with heartfelt confidence, “my parent appeared to me and told me those words. I think from now on, every nineteenth day I will receive Holy Communion.

        “This is a good desire,” said Father Anthony. Impressed by what he had seen, the saint went to his beloved Gethsemane skete, here in solitude to prepare himself for the blessed outcome. He walked around all the caves, went down to the underground church in the name of Archangel Michael, where the miraculous icon of the Chernigov Mother of God was located, prayed before the icon and kissed it. And then, leaning on his old man’s staff, he stood in front of her for a long time and prayed to the Queen of Heaven...
       Two days later, on September 19, the saint served the liturgy, and served on October 19... Last days Metropolitan Philaret spent his life in Moscow at the Trinity Metochion. He did not refuse admission to anyone, but warned that those who wished to visit him must come before the 19th. At the end of October I visited Metropolitan A.P. Muravyov for the last time. The conversation turned to His Grace Innocent (Veniaminov), Archbishop of Kamchatka, and his desire to retire to Moscow. Unexpectedly, Alexander Nikolaevich asked the saint: “What would you say if the Right Reverend Innocent took your see after you?” Metropolitan Philaret smiled and answered cordially: “I would be very pleased with this, because I especially love and respect the Right Reverend Innocent.” This was the Metropolitan's last wish.
       It was November 19, 1867. It was Sunday, Metropolitan Philaret and two hieromonks celebrated the Divine Liturgy in his home church. “Metropolitan Philaret’s face,” says Bishop Leonid, “always shone and his spirit rejoiced during the celebration of the Liturgy. Everyone knew that after mass he was meek and approachable; when he himself performed the Holy Liturgy, he usually cried. But during the consecration of the Holy Gifts on the day of his death, his tenderness was exceptional and his tears were abundant.”
       After the Liturgy, the saint received the new Moscow governor in his chambers and talked with him for quite a long time. Before lunch I sat down to do some writing. Ten minutes later they came to remind him about lunch and found him kneeling with his hands on the floor. He could no longer speak, and at the end of the second hour of the day, the Angel of Death, having received God’s command, peacefully separated the righteous soul of the great hierarch of the Russian land.
       After a touching farewell to the Moscow flock, the body of the saint was interred in a specially built chapel on the southern side of the Holy Spiritual Church of the Trinity-Sergius Lavra, where it rests to this day.
       The glorification of St. Philaret was performed by the Council of Bishops of the Russian Orthodox Church in 1994.

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Act of the Consecrated Bishops' Council of the Russian Orthodox Church "On the canonization of St. Philaret (Drozdov; 1782-1867), Metropolitan of Moscow and Kolomna", St. Daniel's Monastery, November 29-December 2, 1994, Moscow

       In the name of the Father, Son and Holy Spirit!

       The Consecrated Council of Bishops of the Russian Orthodox Church, having examined the life and holy ministry of Metropolitan Philaret of Moscow and Kolomna, who through his prayer and deeds acquired abundant gifts of Divine grace, now finds it timely to glorify this great and God-wise archpastor of the Russian Church as a saint. He is revered among the people as a great lamp of the Orthodox faith, which to this day, in his numerous creations, radiates the light of the truth of Christ. Thanks to the significant contribution of Saint Philaret to the translation of the Holy Scriptures into Russian, Christians in Russia to this day have the opportunity to listen to the Word of God in a language accessible to them.

       In full conviction of the truth of the high spiritual life and active church service of Metropolitan Philaret, the Council DETERMINES:

        1. Canonize Metropolitan Philaret of Moscow and Kolomna for church-wide veneration.

        2. The honorable remains of St. Philaret are considered holy relics.

        4. Paint the newly glorified saint of God an honest icon for veneration, according to the definition of the VII Ecumenical Council.

        5. Print the life of St. Philaret, and also begin publishing his works for the edification of the children of the church.

        6. On behalf of the Consecrated Council, announce the glorification of St. Philaret to the All-Russian flock.

        7. The name of the newly presented saint should be reported to the Primates of the fraternal Local Orthodox Churches for inclusion in the calendar. Through the intercession and prayers of Saint Philaret, may the Lord strengthen the Orthodox faith among the children of the Church. Amen.

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Saint Philaret of Moscow.
Icon from the sacristy of the Trinity-Sergius Lavra

Saint Philaret(in the world Vasily Mikhailovich Drozdov) was born on December 26, 1782 in the city of Kolomna, Moscow province, in the family of deacon Mikhail Fedorovich Drozdov. Until the age of nine, the child was raised by his pious parents. From 1791 he studied at the Kolomna Theological Seminary, and after its closure in 1799 he moved to the Trinity Lavra Seminary, which was under the special patronage of Metropolitan Platon (Levshin). The future metropolitan was strongly influenced by his personality.

Saint Philaret of Moscow. Artist N.D. Shprevich. 1861

On November 21, 1803, after graduating from the Lavra seminary and passing the exam personally to Metropolitan Plato, Vasily Drozdov became a teacher of Greek and Hebrew at this seminary. On August 30, 1806, he was moved to the highest class - pyitic - and appointed a preacher at the Lavra, and on January 14, 1808 he was approved as a teacher of higher eloquence and rhetoric. Metropolitan Plato spoke of his beloved student in the following way: “I write like a human being, but he writes like an angel.”

Metropolitan Platon urged the young teacher to become a monk, but Vasily did not immediately agree to this. Only in July 1808 did he apply for tonsure. On November 16 of the same year, in the Refectory Church of the Trinity-Sergius Lavra, he was tonsured into monasticism by the abbot, Archimandrite Simeon (Krylov-Platonov), with the name Philaret in honor of the righteous Philaret the Merciful, and on November 21, Metropolitan Plato ordained him a hierodeacon. Throughout his life, Saint Philaret retained a reverent feeling for the Trinity-Sergius Lavra and its founder. Teaching and preaching activities did not dull the prayerful mood in him, which he acquired in childhood and carried through his adolescence and youth.

The newly tonsured monk planned to spend his entire life in the Lavra of the Life-Giving Trinity. His cherished desire was to become a funeral monk at the shrine of St. Sergius. But God judged differently. In connection with the transformation of Theological Schools, the Commission of Theological Schools requested the most capable teachers from various educational institutions of the country to come to the capital. Hierodeacon Philaret was summoned from Trinity Seminary.

A new, reformed academy was opening in St. Petersburg. The old one was converted into a seminary. Hierodeacon Philaret was appointed its inspector and bachelor of philosophy class. On Easter 1809, Metropolitan Ambrose ordained him as a hieromonk. In February 1810, Hieromonk Philaret was transferred to the transformed St. Petersburg Theological Academy with a bachelor of theological sciences while simultaneously teaching church history. On July 8, 1811, he was elevated to the rank of archimandrite. On March 11, 1812, the Holy Synod appointed him rector of the St. Petersburg Academy with the rank of professor of theology. Soon after this, on March 27, 1812, he was appointed abbot of the Novgorod Yuriev Monastery.

As rector of the academy, Archimandrite Filaret began to improve the educational process, but acted carefully and prudently, gradually changing the established order. His main efforts were aimed at introducing as much churchliness as possible into education. When the disasters of the Napoleonic invasion befell Russia, Archimandrite Philaret donated part of his salary to military needs. After the conqueror was expelled, he compiled “Discourse on the moral reasons for our incredible successes in the present war.” In his opinion, Russia won the mortal battle with the enemy because the truth was on its side and because it had all-powerful help from the Lord. Another reason for the victory of Russian arms was the union of love between the people and the government. On behalf of the Synod, Archimandrite Philaret composed a prayer of thanks for “the deliverance of the Church and the Russian state from the invasion of the Gauls.” In March 1816, Archimandrite Philaret was appointed rector of the Moscow Novospassky Monastery, remaining at the academy.

Through selfless service to God and the Church in the administrative and educational fields, Archimandrite Philaret was prepared for the bishopric. On August 5, 1817, by decree of the Holy Synod, the consecration of Archimandrite Philaret as Bishop of Revel, vicar of the St. Petersburg diocese, took place in the Trinity Cathedral of the Alexander Nevsky Lavra. On March 15, 1819, he was transferred to the Tver See with his elevation to the rank of archbishop and appointment as a member of the Holy Synod. On September 26, 1820, the Synod issued a resolution on his transfer from Tver to the Yaroslavl see, which the saint occupied for about a year. On June 3, 1821, he was appointed to the dowager Moscow department.

Saint Philaret of Moscow,
Metropolitan of Moscow and Kolomna

The saint did not seek exaltation and even feared it, but in everything he relied on the will of God. Upon arrival in the diocese, Archbishop Philaret went to the Trinity-Sergius Lavra, where he prayed fervently, asking St. Sergius for a blessing for the upcoming service. The saint once confessed to Archbishop Eugene (Kazantsev): “When I first entered the Metropolitan’s rooms in the Lavra of St. Sergius, tears rolled down from me, bitter and sweet. Twelve years before this, I entered here with trepidation, as one of the little subordinates of Metropolitan Plato. Could I imagine that I myself would be in his place?

In July 1822, he was summoned to St. Petersburg to participate in meetings of the Holy Synod. In the capital, he was to accomplish one of his main feats - to compose the Orthodox Catechism, according to which for almost 200 years one generation after another has been comprehending the fundamentals of the Church's doctrine.

In 1824, ill-wishers sought to remove Bishop Philaret from Moscow. When rumors spread throughout the city about his upcoming move to Tiflis, he was not embarrassed. “A monk is like a soldier, he must stand guard where he is posted; go where they send you,” he said. The rumor, however, turned out to be false. On August 22, 1826, after the crowning of Nicholas I, performed in the Assumption Cathedral of the Kremlin by three hierarchs - St. Petersburg, Kiev and Moscow - Archbishop Philaret was elevated to the rank of metropolitan. The authority of Metropolitan Philaret increased from year to year. Bishops from all over Russia came to him for instructions. When visiting Moscow, each hierarch considered it his duty to visit Bishop Philaret, who was increasingly called the “All-Russian” and later “Ecumenical Archpastor.” The great archpastor, Metropolitan Filaret was one of the pillars of the Russian state. Emperors and grand dukes, ministers, senators, governors and generals listened to his opinion. None of the important political events left him indifferent. The name of Metropolitan Philaret is closely associated with the liberation of peasants from serfdom. Filled with Christian love, he deeply sympathized with the idea of ​​abolishing serfdom. It was he who was chosen when, in connection with the reform, it was necessary to compose the Tsar’s appeal to the people. The manifesto written by Saint Philaret was published on February 19, 1861 and served to pacify the peasants, excited by the big changes in their lives.

Saint Philaret (Drozdov)

For all his law-abiding and readiness to obey the autocrat, the saint refused to carry out the royal commands if they contradicted his Christian conscience. In 1829, Nicholas I ordered the erection in Moscow in memory of Patriotic War Triumphal gate with images of pagan gods. Metropolitan Filaret performed a prayer service for the foundation of the monument. In 1834, construction of the gate was completed. The sovereign wished that the Moscow archpastor would consecrate them, but the saint refused the autocrat, declaring that “it is impossible for a servant of the true God to consecrate and sprinkle with holy water statues representing pagan false deities.” When the metropolitan’s words were conveyed to the emperor, Nicholas I replied: “I understand, but tell him that I am not Peter the Great, and he is not St. Mitrophanius, and order that the military clergy perform this rite without any special ceremony.” The people, however, saw in the archpastor’s act a repetition of the confessional feat of St. Mitrophan of Voronezh, who did not even want to approach the palace of Peter I, surrounded by statues of pagan gods. Saint Philaret, who in the depths of his soul was worried about the quarrel with the emperor, was consoled by the appearance of St. Sergius in a subtle dream, who said: “Don’t be embarrassed, everything will pass.”

For almost half a century, Metropolitan Philaret ruled the Moscow diocese. A reverent altar server, the bishop considered the celebration of the liturgy to be the most important bishop's duty. Even in his feeble old age, he served every Sunday, unless illness confined him to his bed. His service, despite the metropolitan’s quiet voice, was filled with prayerful depth and sublime beauty. After the service, he blessed the parishioners for a long time, making the sign of the cross over each one slowly. The consecration of churches brought great joy to the saint. During his half-century of service in the Moscow diocese, he consecrated more than a dozen churches.

At almost every service the saint delivered a sermon. Published for the first time in 1844, “Words and Speeches” by Metropolitan Philaret was a serious contribution to the treasury of Russian theology. In his sermons, the saint did not strive for deliberate simplicity, and did not sacrifice shades of deep and complex thought based on patristic tradition for the sake of public accessibility. He pronounced them in a quiet, weak voice, almost never improvised, did not speak by heart, but read from paper. The abbot of the Trinity-Sergius Lavra, Archimandrite Anthony, once asked the saint: “Why don’t you talk to the people in the church without preparation? And in your ordinary conversation, write every word you say in a book.” “I lack courage,” answered the great preacher with humility, who was given a rare gift of speech from God. His sermons made an irresistible impression even on those who did not fully understand them. The famous spiritual writer A. N. Muravyov tells how the people perceived the word of the saint after the liturgy in the newly consecrated Church of St. Micah in the Trinity-Sergius Lavra: “The Metropolitan ascended to the pulpit to preach, the whole church was filled with tears... Through tears and sobs it was barely possible to hear the words of the bishop... and his quiet voice seemed to be an echo of those times about which he spoke. “Forgive me, great Lavra of Sergius,” he said, “if my thought with a special desire rushes to the ancient desert of Sergius. I honor in your now adorning churches the deeds of the saints, the abode of the shrine, the witnesses of forefathers and modern piety... But with all this, I would like to see the desert, which found and acquired the treasure that was later inherited by the Lavra... Open the ark to me, show me the treasure, it is indestructible and inexhaustible... Or am I dreaming, truly dreaming, because I am unworthy to contemplate!.. But, it seems to me, it’s better to dream in this way than to philosophize in a contrary way.” Thus spoke the eloquent Vitia, we only heard him, but did not see him in front of us, for everyone had their faces covered with tears, and when he, having counted all the memories, suddenly raised his voice and exclaimed; “Brothers, it’s all here,” an involuntary trembling ran through my whole body, and it was scary to open my eyes, because it seemed as if everything that had been said was in front of us, and Sergius was here with his whole face, alive, among us, dead or else not former ones."

A monk of strict life, Metropolitan Philaret nurtured monasticism with fatherly love. According to a long-standing tradition, Filaret, as Moscow archpastor, was the holy archimandrite of the Trinity-Sergius Lavra. He did not abandon his attention to the efforts of the external improvement of the Lavra: the repair of dilapidated buildings, the construction of new fraternal buildings and hotels. The favorite brainchild of the saint was the Gesrsiman monastery, built in 1844 at the initiative of the governor of the Lavra, Archimandrite Anthony. To consecrate the monastery church, Metropolitan Philaret put on the robe of St. Sergius. The saint loved Gethsemane so much that it seemed to him like an earthly paradise, the best abode in the world. But, remembering how living stones human souls are before God more valuable than the dead stones, the saint did not overestimate the significance of the external monastic structure. He wrote to the governor of the Lavra: “The monasteries cry because those who live in them build a lot of stone walls, but care little about building a spiritual home, from them I am the first.”

The lofty monastic feats of his contemporaries and manifestations of holiness aroused deep interest and reverence in Metropolitan Philaret. He was an admirer of St. Seraphim, about whose amazing life he heard a lot from Archimandrite Anthony. He highly valued the spiritual wisdom of the Sarov elder. “Father Seraphim’s advice is excellent,” he wrote, “not to scold for a vice, but only to show its shame and consequences. May the elder’s prayers help us learn how to fulfill them.”

Gethsemane skete. Lithograph ser. XIX century

They said about Metropolitan Filaret that he “was a bishop from morning to evening and from evening to morning.” But his continuous care for his flock, which did not stop even at night, did not displace from his consciousness the thoughts of death, eternity, and the salvation of the soul. From his youth he was a devout monk. The archpastor, who ruled the diocese with a firm hand, was at the same time endowed with truly Christian, monastic humility. Vanity, love of fame, arrogance, self-exaltation were completely alien to him. He considered human praise that reached the ear of the saint to be harmful to the soul and reproached those who addressed him with words of praise, even sincerely spoken. “Do me a favor,” he wrote to E.V. Novosiltseva, “don’t talk to me about my humility, which I have not achieved, and don’t attach names to me that I am not worthy to bear.”

August 5, 1867 marked the fiftieth anniversary of Metropolitan Philaret’s episcopal service. The saint's anniversary became a notable event in church and public life. In connection with the celebrations, festive services were held throughout Russia. The name of the metropolitan was exalted during the liturgy in the Orthodox East, and the saint himself prayed on this day in the cross church of the Lavra chambers. The image of the saint made a deep impression on all those participating in the anniversary celebrations. “Small, fragile,” wrote Fyodor Ivanovich Tyutchev, “reduced to the simplest expression of his physical being, but with eyes full of life and intelligence, he dominated with an invincible higher power over everything that happened around him... He remained the perfection of simplicity and naturalness ; it seemed that he accepted all these honors only to transfer them to someone else, whose accidental representative he was now. It was wonderful! Truly it was a celebration of the spirit.”

On September 17, 1867, at the end of the early liturgy in the Lavra Cross Church, Metropolitan Philaret said to his confessor, Archimandrite Anthony; “I just had a dream, and I was told: take care of the nineteenth.” - “Holy Lord! Is it possible to trust dreams and look for some meaning in them? - Father Anthony doubted. But the saint said with firm confidence: “I didn’t see a dream - my parent appeared to me and told me those words. I think from now on, every nineteenth day I will receive Holy Communion.”

On Sunday, November 19, 1867, Metropolitan Philaret celebrated the liturgy at the Trinity Metochion and then received visitors. The last to leave him was the governor of Moscow, Major General Baranov. Having seen off the guest, the archpastor went into his office to do business. To the cell attendant Hierodeacon Parthenius, who some time later invited him to dinner, he said: “Wait a little. I'll call". But there was no call. When the worried cell attendant called the saint again and heard nothing in response, he entered the office. The Metropolitan was not there. From the office, Hierodeacon Parthenius hurried into a side room and saw the archpastor kneeling near the washbasin. The saint was lifeless. According to the doctors, death was due to apoplexy.

Metropolitan Philaret of Moscow on his deathbed. Painting from 1967
from the Metropolitan Chambers of the Trinity-Sergius Lavra

Moscow learned of the blessed death of its archpastor by the twelve strokes of the bell on Ivan the Great. The Orthodox people reached out in an endless line to the Trinity Compound to give it their last kiss. The funeral service took place on November 25 in the refectory church of the Chudov Monastery. The relics of Saint Philaret found their rest in the Trinity-Sergius Lavra, in the Church of the Descent of the Holy Spirit.

A great man of prayer and fasting, Saint Philaret acquired the grace-filled gifts of the Holy Spirit. Archpriest E. Osmysensky from Orel said: “I was in Moscow. I came to her archpastor to receive a blessing from him... The conversation, of course, was very interesting for me. The conversation was interrupted for a minute. The Lord thought about it. I look at him and think: what kind of scholarship! what curiosity! what a comprehensive mind!.. He looked at me, shook his finger at me and said: “Don’t be jealous.”

Saint Philaret of Moscow

In one noble family, a brother and sister disagreed about Metropolitan Philaret. His sister revered him as a seer, but his brother was skeptical about him. One day his brother set out to test his insight. He changed into a poor dress and went to the Trinity Compound. He told the Metropolitan that his estate had burned down and asked for help. The saint brought him money with the words: “Here’s for your burnt estate.” Returning home, the brother boasted to his sister that he had deceived the bishop, which greatly upset her. And the next day news came from his village about the fire. The estate caught fire at the very hour when its owner was at a reception with the Metropolitan. Struck by all this, the fire victim went to the Trinity Compound to ask for forgiveness from the saint.

The daughter of a Moscow deacon was dying. The unfortunate father, going to church, where he was supposed to concelebrate with Metropolitan Philaret, said goodbye to her, no longer hoping to find her alive. Before the liturgy, the deacon asked the saint to pray for his dying daughter. The saint said: “We will pray together with you,” and took out part of the prosphora for her. "Cheer up. The Lord is merciful,” he said, blessing the deacon after the liturgy. At home, the deacon, to great amazement and unspeakable joy, found his daughter out of danger. Soon she completely recovered.

Saint Philaret of Moscow

A Moscow merchant, who had caught a cold on his hand, developed what was then called Antonov fire (gangrene). The doctors decided to take away the sore arm. On the eve of the operation, a friend from the Old Believers came to see the merchant’s wife. Having learned about the serious condition of the patient, she mockingly asked: “Why don’t you turn to your metropolitan? After all, you consider him a saint.” The merchant's wife took the evil mockery as admonition. She immediately went to the saint to ask him to pray for her seriously suffering husband. Metropolitan Philaret, having listened to the request, called the parish priest to himself, ordered him to give communion to the sick man and remember his health for forty days during the liturgy. In the evening of the same day, the patient saw in a dream the metropolitan blessing him. Waking up, he told his wife about the dream and asked to invite a priest with the Holy Gifts. The next day, after the merchant took communion, the doctors came to see him and, with considerable surprise, discovered that the patient’s hand, which had recently been completely black, had turned white. There was no longer any need for surgery.

One peasant stopped to rest on his way to Moscow, and since it was already evening and it was snowing heavily, he was left to spend the night. But he still set off. Having moved three miles from the village, due to a snowstorm, he lost his way and fell exhausted. Then he saw a shadow approaching him. Believing that it was some kind of beast, he began to pray to God for the forgiveness of sins and call on all the saints for help. When the shadow came very close, he saw in front of him a small old man, in a black cassock and cap, who asked him who he was and where he was from. The peasant explained everything to him in detail, and then the elder took him by the hand, saying: “Why are you so discouraged? Get up, I’ll take you to the village.” The peasant, feeling that his strength had been renewed, stood up, and the two of them easily reached the village. In parting, the elder said: “The Lord is with you, now you are out of danger.” Then the peasant, with tears of gratitude, falling to his knees, asked for whom he should pray. “For Philaret of Moscow,” said the elder and became invisible. The peasant went to different monasteries, trying to find his savior. He met monks bearing the name Filaret, but he did not recognize his savior in them. Having stayed in Moscow for several days, he was already getting ready to head back. And then, passing through the St. Nicholas Gate, he met a merchant who, seeing him sad and believing that he needed help, intended to give him alms. The peasant did not accept her and, when asked by the stranger about his grief, he told about what had happened. Then the merchant suggested: “Probably our Metropolitan saved you.” And he showed him the way to the Trinity courtyard, where the peasant arrived at the very time when the bishop, having returned from the synodal office, was getting out of the carriage. The peasant immediately recognized him and, falling to his knees, exclaimed: “Here is my savior!” The Bishop ordered him to be silent and follow him into the rooms, where the guest told him everything in detail. Having listened to him, the saint said: “Do not attribute this to me, but pray to St. Sergius - it was he who saved you,” and gave him an icon of the Reverend.

Saint Philaret of Moscow

The manifestations of God's grace, healing and saving faithful Christians who resort to Saint Philaret with prayer for help and intercession before the throne of the Most High, continue to this day. Therefore, the church people honor the saint not only as a great archpastor, but also as a man of prayer and a miracle worker who stands before God for his Orthodox compatriots, for the Russian land and for the entire human race.

By the decision of the Council of Bishops of the Russian Orthodox Church in 1994, Metropolitan Philaret of Moscow was canonized.

Part of the relics of St. Philaret, Metropolitan of Moscow,
in the Serapion Chamber of the Trinity Cathedral of the Trinity-Sergius Lavra

Kontakion to Saint Philaret, tone 2

I for a true imitator of the Venerable Sergius, / you loved virtue from your youth, O blessed Philarete, / as a righteous shepherd and an immaculate confessor, / at your holy repose / you received reproach and reproach from the godless, / God glorified you with signs and miracles / and the intercessor of our Church come to life

Prayer to Saint Philaret, Metropolitan of Moscow and Kolomna

ABOUT O glorious and God-wise Saint of Christ Philaret, luminary of the Russian Church, praise to our land and adornment to the city of Moscow! You, through your life and service, were like an ecumenical saint: to Basil the Great, as you explained the existence of those who exist, you appeared as a good builder of the Church of God and the Mysteries of Christ, being a zealous executor and patron of monastic rules; Gregory the Theologian - as you were vouchsafed unmysterious contemplations about the Holy Trinity and God’s Word, and you appeared as a skillful herald of these; John Chrysostom - as you were a tireless preacher and teacher of repentance for the people of God. And now, together with them, standing in glory before the Throne of God and interceding for us, pray to the Russian Church on the rock of confession of the Orthodox faith to be more established, to grant peace and unity to our country, to grant the shepherd the word of Divine Truth the right to rule, to preserve the city of Moscow and your flock from all misfortunes . Look down from Heaven, O Saint, upon us, your children, and grant us, through your warm intercession to the Lord, to excel in His commandments, to maintain firm faith, unfeigned love and piety until the last hour of death, so that we may unashamedly stand before our Savior, the Lord Jesus Christ, who is with the Father. and by the Holy Spirit is due glory, honor and worship, now and ever, and unto ages of ages. Amen.