15. Слово в день торжественного венчания и священного помазания на царство Благочестивейшаго Государя Императора Александра Павловича

(Spoken in the Moscow Assumption Cathedral on September 15th; printed in meetings of 1822, 1835, 1844 and 1848) Do not touch My anointed. Ps.104:15. In the midst of the celebration of the Anointed of God, with the remembrance of His anointing, at the time of the word about the anointed of God. And what a word! The Prophet, among “the destinies of God throughout the whole earth,” distinguishing the special fate of the anointed, is not content with his own indication of the obvious effect of this fate, that God “did not forsake man to offend them” (Ps. 104:14); He opens the sky and lets them hear the creative word that creates their security: “touch not My anointed.” The name “anointed” in this saying initially refers to some of the leaders of God’s chosen tribe. But since the name of those who are anointed with the same Word of God has been adopted by the powers that be, appointed by God, then we will not sin now if, raising our minds to heaven, we imagine that the King of kings and Lord of lords, from His highest Throne, points to all the rulers anointed by Him, and commands all those subject to them: “Do not touch My anointed!” It is not surprising that this commandment had to be proclaimed with a thunderous voice to the pagan peoples, deaf to the meek word of God. Who would have thought that for Christian peoples it would be necessary to write it again with the blood of Christian peoples? But it is written in blood and fire on the hard tablet of Europe; and in the enlightened age there are sages who to this day still do not know how to read these formidable and at the same time saving letters! Pious Russians! who, like you now, “makes prayers, supplications, petitions, thanksgivings... for the Anointed King and for all who are in authority” (1 Tim. 2:1-2): he, if he does this sincerely and diligently, demonstrates by deed that the law of reverence and love for God’s anointed is written on his heart. Therefore, we can be sure that there is no one here for whom the commandment about the inviolability of God’s anointed should be preached as a new commandment. But just as during times of infection those who wish to protect themselves multiply the purifying fire and smoking, so in times when the infected spirit of the age spreads pernicious opinions, it is not useless for us, through reflection, to kindle the spark of truth that is stored within us, in order to preserve the feelings of our hearts pure and undamaged. If the Word of God did not proclaim the inviolability of God’s anointed: nevertheless, it would behoove human society to establish and sanctify the inviolability of state power by law. A government that is not protected by sacredly revered 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 action 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 not so firm, neither is the State. Such a State is like a city built on a fire-breathing mountain: what do its strongholds mean when underneath them 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 affirm in itself obedient freedom, which is the focus and soul of social life. But without extending further into these civil considerations, let us turn our attention to the Word of God, to which we are called to listen, and which, with a few features or sounds, reveals great light. “Do not touch My anointed.” A short commandment, but wisely combining with the requirement of obedience a deep explanation of this requirement and conviction to obedience! “Do not touch” the powers that be, says the Almighty, for they are “Mine”; do not touch, for they are “anointed” from Me. So, one of the deepest grounds for the inviolability of the powers that be is that they are God’s. “There is no authority,” as the Apostle says, “except from God: but the powers that exist were created by God” (Rom. 13:1). At this thought, I am again surprised and lament, remembering how some, contrary to such a clear teaching of the first, true, God-inspired Christian teachers, that “power is from God,” among Christianity decided to teach that power is from the people. I would ask these people who proclaimed themselves wise men because, according to a deliberate plan, they were completely ignorant of Christianity, and taught this ignorance to others; - I would ask them: where have you seen a people who at first did not have power over themselves and then created it for themselves? In what places? What times? I don’t think you would dare point to gatherings of fugitives or robbers as the original and most perfect example of human society. Can you, at least in a different way of things, show us an image of how, according to your concept, power occurs in society? If, for example, we compare society to a building, and power is compared to a foundation by which everything is supported, or to a vault that covers everything: does the building lay down its foundations, or does it raise the vault above itself? Is it not the artist who arranges all this? Or, if we imagine society in the form of a membered body; and power, as an instrument of control and protection, as the stimulating force of social life and activity, let us call it the head or the heart: do the head and heart owe their origin and dignity to the hands and feet? Wouldn't it be more thorough to recognize the general and higher principle of education for the entire composition of members? – But let us hasten again, on the advice of the Apostle, to evade “the contradictions of the false mind” (1 Tim. 6:20) “and give heed to the teaching” (1 Tim. 4:16). It is not difficult for an impartial investigator to understand how power, according to Christian teaching, comes from God. Where does this multitude of people come from, united by language and customs, which is called “the people”? It is obvious that this multitude was “born” from a certain smaller tribe, and this came from a family. So in the family, properly so-called, lie the seeds of everything that later opened up and grew in the great family, which is called the state. Consequently, one must look there for the beginnings and the first image of power and subordination, visible today in society. The father, who naturally has the power to give life to his son and to form his faculties, is the first ruler; a son who cannot develop his ability to educate himself or preserve his life itself without obeying his parents and educators is naturally subservient. But since the power of the father was not created by the father himself and was not given to him by the son, but occurred together with man from the One who created man, then it is revealed that the deepest source and the highest beginning of the first, and consequently of every subsequent power between men, is in God. “From Him,” firstly, as the Apostle explains, “the whole family in heaven and on earth is named” (Eph. 3:15); then, when sons of sons are born into a people, and a State grows from a family, immense for the natural power of the father, God gives this power a new artificial image and a new name, and thus by His wisdom “kings reign” (Prov. 8:15); and further, no matter how long the nations continue, no matter how the States change, always through the all-effective Providence “the Most High rules the kingdom of men” (Dan. 4:22). Because in times of ignorance, just as people forgot their Creator, so human societies did not recognize their supreme Lord: then God, along with His other secrets, even sensually presented the secret of the origin of the powers that be before the eyes of the world in the Jewish people chosen for this. In Abraham He miraculously recreated the quality of a father and gradually produced from him a tribe, a people and a kingdom; He himself guided the Patriarchs of this tribe; He himself raised up leaders and judges for this people; He himself “reigned” (1 Samuel 8:7) over this kingdom; He himself installed kings over it and for a long time showed miraculous signs of His supreme power over them. If, in this way, every power that holds, openly or secretly, comes from God and belongs to Him: then how can one dare to touch it? If we demand that our work be inviolable for others, and our property inviolable: who can violate the dispensation and property of the Almighty with impunity? Another sacred basis for the inviolability of those in power is that they are “anointed” by God. The Word of God often gives the name “anointed” to Kings in relation to the Holy and solemn anointing, which they accept, according to Divine establishment, upon entering the Kingdom. No matter how we talk about this action, whether it means the dedication of the anointed to God, or his sanctification from God, whether we contemplate in this action a sacrament that brings the Divine Spirit and spiritual power to the anointed, or whether we only see a solemn action, before the eyes of the people, placing on the Tsar the indestructible seal of the Highest election - unless the name of the anointed of God is a word without meaning, then it represents a person, sealed by God, sacred, exalted, worthy of reverence, and therefore inviolable. But it is worthy of special note that the Word of God also calls those earthly rulers anointed who have never been sanctified by visible anointing. So Isaiah, proclaiming the will of God about the king of Persia, says: “The Lord says to His anointed Cyrus” (Is. 45:1); whereas this pagan king has not yet been born, and having been born, he does not know the God of Israel, of which he is previously convicted by Him: “I strengthened you, and you did not know Me” (Is. 45:4). How is it that this same Cyrus, at the same time, is called the anointed of God? God Himself explains this when He predicts about it through the same Prophet: “I raised it up... this will build My city, and bring back the captivity of My people” (Is. 45:13). Plunge here, Christian, into the deep mystery of the powers that be! Cyrus is a pagan king; Cyrus does not know the true God: however, Cyrus is the anointed one of the true God. Why? Because God, “who created the future” (Isa. 45:11), appointed him to fulfill His destiny for the restoration of the chosen people of Israel; with this Divine thought, so to speak, the Spirit anointed him even before he was born: and Cyrus, although he does not know by whom or why he was anointed, moved by the secret anointing, in the pagan kingdom accomplishes the work of the Kingdom of God. How powerful is the anointing of God! How majestic is God's anointed! Unless he blots out the anointing of God within himself by stubborn resistance to the God who anointed him, then he is a living instrument of God; the power of God emanates through him into the universe, and moves a greater or lesser part of the human race towards the great goal of universal perfection. If such can be even one who does not know God: is not the greatness of those anointed ones much more sacred who recognized Him who anointed them, and not only accepted the gift of anointing for others, but also embraced it for themselves with faith and piety, like David, Josiah, Constantine the Great, anointed in order to reign piety with them, and - let us not hesitate to add - like Alexander Blessed, anointed to destroy the rebellious power of wickedness in these last times? About such purely sacred anointed ones, if the formidable commandment did not proclaim, reverent love itself feels that “touch them as you touch the apple of the eye of the Lord” (Zech. 2:8). Keep carefully the apple of the eye of the Lord, “do not touch Him who is Anointed.” The commandment of the Lord 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 someone touches something without effort, without intention, through frivolity, through carelessness; for it often happens that in this they sin unnoticeably. When power imposes on those under its power some burden, although 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, untrained in obedience, with an unclean touch touch the very intentions of power, and place its own impurity on them! My minion! who gave you power over your rulers? Who made you a judge of your judges? Christian soul! you are called to “obey for the sake of your conscience” (Rom. 13:5): as much as possible, do not touch authority, lower the word of grumbling, lower the thought of condemnation; and believe that “as the soul of them that are anointed is magnified in thy sight, so thou shalt be magnified before the Lord, and he will cover thee, and take thee away from all sorrow” (1 Samuel 26:24). Amen. You might be interested in: