Архимандрит и инспектор академии

However, the blessed and joyful state of the monk and hierodeacon Hilarion lasted no more than two months, namely until May 30, when it became known about his appointment to the post of inspector of the MDA with elevation to the rank of archimandrite. His mood now looks like a striking contrast to the recent peaceful joy and is close to despondency: “Now I feel most of all one thing: completely unsettled, my plans and intentions for the near future have been destroyed to the ground, and I had it planned for entire years. The mood is depressed... In the summer, at least the whole of July, I will have to sit at the academy: in my person I will combine the rector, and the inspector, and the assistant inspector” 150. However, Father Hilarion courageously endures the collapse of his hopes and plans, the most important of which, without a doubt, were related to his scientific activities. He accepts this new church obedience, which is difficult and unwanted for him, with humility worthy of imitation: “I don’t complain, because a monk is a church thing. He has no personal life - he is alone. Wherever they put it, take it and work. I haven’t had a vacation for three years now, I was counting on this one, but it didn’t work out my way. Thank God for everything!” 151 On June 2 of the same year, Hilarion became a hieromonk, and on July 5, he became an archimandrite. He begins the new 1913/1914 academic year as an inspector of the academy. On November 5, 1913, at a meeting of the Academy Council, Archimandrite Hilarion was unanimously elected full-time extraordinary professor of the MDA 152. From this time on, a five-year period of his inspectorship at the MDA began in the life of Father Hilarion, a period filled with various events that left the inspector little opportunity for scientific pursuits. Performing divine services, preparing and delivering lectures, reviewing educational and scientific essays, taking exams, reading and reviewing essays (from semester to doctoral essays), participating in meetings of the Academy Council, in various academic acts and events, writing and publishing articles in church magazines - this is an incomplete list of actions and events that fill the life of Archimandrite Hilarion. In 1911, while he was still Vladimir Alekseevich, he lectured on the New Testament at the Women's Courses of Archpriest Ioann Vostorgov 153; in 1912, the Society of Lovers of Spiritual Enlightenment elected him as a full member and instructed him “to give a kind of ‘actual speech’ at the annual meeting” 154. In 1914, Father Hilarion gave a lecture (probably more than one) in the community of Grand Duchess Elizabeth Feodorovna 155, in 1916 he was present there at a prayer service before the start of the readings (or perhaps performed it) 156, in October 1916 he read a report in the Diocesan House 157 and a public lecture for a charitable purpose at the request of the students of the academy. 158 From time to time he serves in Moscow churches 159. Even during his student and graduate years, Father Hilarion was in charge of the publishing department of the Pastoral and Educational Brotherhood at the MDA, was involved in the publication and distribution of leaflets with spiritual and moral content for the people, and participated in the student care of a school-orphanage for children. In 1914, he participated in the compilation and publication of twenty-four polemical leaflets against the union. On October 15, 1915, Archimandrite Hilarion was elected to the academic library commission for a period of five years 160. Already at the end of the academy’s existence, he presided over meetings of “representatives of the Russian Church with Catholic clergy” 161. A lot of time, effort and attention was required from the MDA inspector to take care of the spiritual and moral state of students, which often left much to be desired: “I also have “boys” with whom there is trouble: one drinks, another brawls, one even decided to poison himself. Why? He doesn’t say. “Through love,” it must be. Rarely does a day pass without some kind of hassle” 162 . There were also completely unplanned loads. Thus, in March 1914, the Holy Synod puzzled the academic inspector, who already did not know “how to cope with academic affairs,” with the assignment of “admonishing the Athonite monks” 163 who had been resettled in Russia due to disputes about the veneration of the name of God. This assignment required special knowledge, which Archimandrite Hilarion spent a lot of time acquiring 164. And although it was later cancelled, the academic affairs of the inspector's father fell into disrepair: "It is possible that my anxiety was in vain,” he recalled about the passing “thunderstorm,” “but it was there, and I lost a lot of time. After all, there is just over a month until June, and I still have 44 semester essays left to read (I read eight this week!), 5 candidate papers, 8 more exams, and holidays, services" 165 . Due to his position, Father Hilarion sometimes has to travel to resolve academic issues with church and secular authorities. For example, in September 1916, he went to the capital for this purpose: “I had an interesting trip from September 20 to 25 to Petrograd on academic affairs,” he writes to his relatives. – For the first time I went out into the official world, for example, into the synodal world. I met almost all the ranks... I also visited secular ones (by the way, everyone in the Synod is secular!) up to Stürmer 166 inclusive. Some things were settled, others were pushed off the ground. I stayed for 4 days and was very busy the whole time” 167. Capital life does not appeal to the inspector’s father; he is more accustomed to the provinces, to the academy, to his “small homeland”: “But it’s still good in the suburbs, away from all these gentlemen, away from all movements, rumors, etc.” 168 In addition to extraneous adventures, the inspector’s father also has a daily gathering of people (2 Cor. 11:28): “You read, and then someone comes on business or without business, you read, and there are guests, etc.” 169 In order to somehow cope with affairs, he has to cut down on sleep: “You know,” he writes to his relative, “I notice that I have learned to sleep no more than 5–6 hours a day, but everything just breaks somehow” 170 . “I live and see neither days nor nights” 171 - this is how Archimandrite Hilarion defines the intense nature of his activity. And holidays, instead of relaxation, carry an additional burden: “Well, in our situation it’s more pleasant when the holiday is over, and the holiday itself is a very diverse fair: the metropolitan, and the act, and academic guests, personal guests - and all this is in a heap” 172. Even illness does not always provide an opportunity to deviate from the usual schedule: “This year there has been a special temptation,” he writes in October 1916. “I caught a severe cold somewhere the day before.” The veil served and celebrated in the fog. I spent the night from the 1st to the 2nd in a delirious state, and in the morning I served. During the day there was weakness and melancholy. Only on the morning of the third did I feel both healthy and free: a holiday had come in my soul” 173. It is not surprising that already in the first months of such a busy life, Archimandrite Hilarion, despite his natural health, begins to experience overwork: “The worst thing is that he was upset physically and nervously: he lost sleep and appetite” 174. In the spring of 1914, in a letter to his cousin, he confessed: “Again I’m worn out and for the third time this year I feel overworked” 175. Hilarion (Troitsky), archimandrite. Letter from L.P. Arkhangelskaya dated July 5, 1913 – Archive of A.V. Nikitsky. Journals of meetings of the Council of the Moscow Theological Academy for 1913 // Theological Bulletin. 1914. No. 4. P. 549–550 (4th page). Golubtsov Sergiy, protod. Materials for biographies of professors and teachers of the MDA: Archbishop Hilarion (Troitsky) // Theological Bulletin. 1998. Vol. 2. P. 158. Troitsky V.A. Letter to L.P. Arkhangelskaya dated October 30. 1912 – Archive of A.V. Nikitsky. Hilarion (Troitsky), archimandrite. Letter from L.P. Arkhangelskaya dated April 6. 1914 – Archive of A.V. Nikitsky. His own. Letter from the priest Leonid and Lydia Arkhangelsky from October 8. 1916 – Archive of Yu.V. Arkhangelskaya. His own. Letter from L.P. Arkhangelskaya dated Oct. 1916 – Archive of Yu.V. Arkhangelskaya. His own. Letter from the priest Leonid Arkhangelsky dated April 29. 1914 – Archive of A.V. Nikitsky; Hilarion (Troitsky), archimandrite. Letter from the priest Leonid and Lydia Arkhangelsky dated April 1914 (the copy contains the second part of a letter erroneously dated April 1913, the first part of this composite letter is another letter sent by V. Troitsky to L.P. Arkhangelskaya in January 1913) – Archive of A. V. Nikitsky Report on the state of the Moscow Theological Academy in the 1915–16 academic year // Theological Bulletin. 1916. No. 10/11/12. P. 7 (5th page). Volkov Sergey. Last at the Trinity: Memories of the Moscow Theological Academy. – M., St. Petersburg: Dmitry Bulanin, 1995. P. 113. Hilarion (Troitsky), archimandrite. Letter from the priest Leonid and Lydia Arkhangelsky dated April 1914 (in the copy is the second part of a letter erroneously dated April 1913, the first part of this composite letter is another letter sent by V. Troitsky to L.P. Arkhangelskaya in January 1913) – Archive of A. V. Nikitsky. His own. Letter from L.P. Arkhangelskaya dated March 1914 – Archive of A.V. Nikitsky. In the biographies of Sschmch. Hilarion, it is usually said that the Holy Synod twice, in the spring of 1913 and in March 1914, instructed Fr. Hilarion participation in the work of “exhorting” the Athonite monks (For example: Damascene (Orlovsky), abbot. Hieromartyr Hilarion (Trinity), Archbishop of Vereisky, vicar of the Moscow diocese // Damascene (Orlovsky), abbot. Martyrs, confessors and devotees of piety of the Russian Orthodox Church of the 20th century: Lives and materials for him. - Tver: Bulat, 2005. S. 391, 393; Protod. Materials for the biographies of professors and teachers of the MDA: Archbishop Hilarion (Troitsky) // Theological Bulletin 1998. Issue 2. 116. According to this version, both times the order was canceled after some time. Such an almost identical repetition of a fact with characteristic features over the course of a year cannot but arouse suspicions, which increase through familiarization with the circumstances of Troitsky’s life in the spring of 1913. We know that in March 1913 V. Troitsky was preparing to be tonsured, and the indicated order of the Holy Synod in this case would clearly look inappropriate. After tonsure Fr. Hilarion writes to his family for two months about his blissful state, not overshadowed by any troubles. The letter from Fr. sounds like a clear dissonance with these facts. Hilarion to Lydia Pavlovna Arkhangelskaya, dated April 1913, in which the writer notes: “The matter with the Athos people is being resolved without my participation. It is possible that my anxiety was in vain, but it was there, and I wasted a lot of time” (Hilarion (Troitsky), archimandrite. Letter to Priests Leonid and Lydia of Arkhangelsk dated April 1914 (in the copy is the second part of the letter, erroneously dated April 1913, the first part of this composite letter is another letter sent by V. Troitsky to L.P. Arkhangelskaya in January 1913) – Archive of A.V. Nikitsky). These doubts can be resolved quite easily by carefully reading the contents of the said letter. It turns out that this letter actually consists of two letters with a time difference of about a year. The dating of these letters combined into one is established based on the events described in them with an accuracy of several days. The time for writing the first letter is determined by the following instructions. It names the date of departure of the author of the letter from Kherson from the Arkhangelsks - December 31 and describes the events that happened to the sender two weeks after separation from the addressee (i.e., Lydia Pavlovna). In addition, the author of the letter mentions his master’s thesis: “I am awaiting approval.” As noted above, Vladimir Troitsky was approved for the degree of Master of Theology by decree of the Holy Synod of January 16, 1913 (Journals of meetings of the Council of the Moscow Theological Academy for 1913 // Theological Bulletin. 1913. No. 9. P. 49 (5th page)). Thus, the time of writing the first letter can be confidently determined as the period from January 13 to January 16, 1913, plus or minus one or two days. As for the second part of the composite letter, dated in copies as April 1913, the time of its writing is determined no less accurately. Firstly, the letter was written in the last days of April: “After all, there is just over a month until June.” Secondly, it says: “We are waiting for the debates between Florensky and Vinogradov soon; they will probably take place in a very short time.” This mention precisely determines the year of the second letter, since the magisterial disputes of the priest Pavel Florensky and etc. Associate Professor of the MDA "in the department of pastoral theology with asceticism and homiletics" Vasily Vinogradov took place, respectively, on May 19 and 22, 1914 (Journals of meetings of the Council of the Moscow Theological Academy for 1914 // Theological Bulletin. 1914. No. 9. pp. 152–155 (3rd page)) (about these disputes as past are spoken of in another letter from Archimandrite Hilarion - dated June 2, 1914). After this indication of the time of year and the year the letter was written, it is said that “the matter with the Athonites is being resolved” without the participation of the author of the letter. The noted features allow us to confidently date the second part of the composite letter to the end of April 1914. Thus the letter, erroneously dated April 1913, consists of two letters. The first (without ending) is written and. Associate Professor of the Moscow Academy of Sciences V. Troitsky in mid-January 1913, and the second (without beginning) was written by the inspector of the Academy Archimandrite. Hilarion at the end of April 1914. The proposed analysis allows us to assert that the order to exhort the Athonite monks was given by the Holy Synod to Archimandrite. Hilarion (Troitsky) once in March 1914, which is mentioned in the letter to Fr. Hilarion, written in March 1914: “... the other day I received such an order from the Synod that I immediately lost my peace and walked around haggard. This is generally a dirty business, extremely responsible, not very suitable for my image (rather dirty), requiring considerable book training, which I do not have at all, and there is little time left, and most importantly, I don’t know how to cope with academic affairs. This order simply depresses me” (Ilarion (Troitsky), archimandrite. Letter to L.P. Arkhangelskaya dated March 1914 - Archive of A.V. Nikitsky). This order was canceled in April of the same year, as we learn from a letter from the end of April 1914, erroneously dated April 1913. Sturmer Boris Vladimirovich - from January 20 to November 10, 1916, he was Chairman of the Council of Ministers of the Russian Empire. Hilarion (Troitsky), archimandrite. Letter from the priest Leonid and Lydia Arkhangelsky from October 8. 1916 – Archive of Yu.V. Arkhangelskaya. Hilarion (Troitsky), archimandrite. Letter from the priest To Leonid Arkhangelsky dated June 9, 1914 – Archive of A.V. Nikitsky. His own. Letter from the priest To Leonid Arkhangelsky dated November 17, 1913 – Archive of A.V. Nikitsky. His own. Letter from L.P. Arkhangelskaya dated Oct. 1916 – Archive of Yu.V. Arkhangelskaya. His own. Letter from the priest Leonid and Lydia Arkhangelsky from October 8. 1916 – Archive of Yu.V. Arkhangelskaya. His own. Letter from L.P. Arkhangelskaya dated October 27, 1913 – Archive of A.V. Nikitsky.