344. Беседа в день восшествия на Всероссийский Престол Благочестивейшего Государя Императора Александра Николаевича

(Said in the Chudov Monastery on February 19th; printed in the Works of the Holy Father in 1858 and in the collection of 1861) Look not at your own each other, but also at each one's friends (Phil. 2:4). Solemnly and gratefully before God, remembering now that on this day God “exalted the chosen one from his people” (Ps. 89:20), our most pious Emperor Alexander Nikolaevich, we perform, faithful Russians, a righteous and wonderful duty. The king, according to the sacred law of inheritance, peacefully ascending to the throne, and peacefully extending beneficial power over the kingdom, like the light of morning over the earth, is a high gift of Divine Providence to the people, and a reliable guarantee of their prosperity. To the reverent memory of the accession, we will consistently add the attentive recollection that together with it we made a vow of allegiance to our Most Pious Autocrat before God. This vow is firm by the royal law, firm by the name of God, firm in each of us with a heartfelt disposition towards the Tsar, so that if anyone among us were accused of violating this vow, this would painfully strike not only him, but everyone. But the more we all value loyalty to the King, the more each of us must be attentive in order to have this quality in full strength and in perfect purity. The king, according to the true concept of Him, is the head and soul of the kingdom. Do not object to me that the soul of the state should be the law. The law is necessary, honorable, beneficial; but 830 the law in charters and books is a dead letter: for how many times has it been seen in kingdoms that the law in the book condemns and punishes a crime, and, meanwhile, the crime is committed and remains unpunished; the law in the book improves public ranks and their affairs, and yet they are upset! The law, dead in the book, comes to life in the agents: and the supreme state agent, and the motivator and animate of the agents subordinate to the law, is the King. So, the King, according to the true concept of Him, must be the soul of the kingdom. Just as the soul and body are one; so the King does not separate Himself from His kingdom: and therefore He demands loyalty to Himself from us, not only as an individual, but also as one living a common life with the kingdom; demands loyalty not only for Himself, but also for the good of the kingdom. From this it follows that he is completely faithful to the Tsar who, depending on his position in the kingdom, arranges his activities in such a way that it is in every possible way consistent with the legal will of the Tsar and His concern for the common and private good. The purity of fidelity will be determined by the attentive conscience if it inwardly testifies to him that he does the deeds required by fidelity out of a sense of duty and out of love for the Tsar and the Fatherland, and not according to his personal views, and does not cover up with plausible deeds, as a mask, illegal and vicious motives. So that these thoughts about fidelity can be successfully introduced into public and private life, and converted into corresponding deeds, there is nothing better for this than for the faithful sons of the kingdom of earth to follow the guidance that is given in the word of God to the faithful sons of the prepared and anticipated kingdom of heaven: “Let you all philosophize in the same way, having the same love, of one mind, of the same wisdom, nothing in zeal or vanity, but through humility we create greater honor for ourselves; not each one’s own, but also each one’s friends” (Phil. 2:2–4). In a great society, with a multitude and variety of objects and affairs about which one needs to “think about” - to reason, to draw up laws, rules, definitions, and to put them into action, there is inevitably greater or lesser diversity of thoughts. But if differences of opinion intensify, then the untamed struggle of opinions may serve not to create the public good, but to destruction. So, those who want to be faithful to the public good, try as much as possible, “so that you all may be wise,” so that you may be “of the same wisdom.” But how can we achieve unanimity when in a multitude of people, with differences in properties, education, and direction, different views on objects and differences of opinion are inevitable? - For this, try to be “unanimous”. Place the public good 831 at the center of your aspirations. Unite in the desire for the common good. A man's good will has a great and beneficial power over his own mind; and the minds of others are conveniently bowed to itself by good nature. When passions do not divide hearts: truth enters unhindered and unites minds. There are also obstacles to public unanimity. People have many private desires and personal species that separate them, or produce, instead of connecting, a collision. Against this, the apostolic word gives the following instruction: “look not to your own and each one, but also to each one’s friends.” According to the law of society, it is permissible to seek “one’s own” - one’s needs, one’s security, one’s peace of mind, even one’s own benefit and advantage: but given the unlimited nature of human desires, if you do not set a limit to the search for “one’s own,” then the public good will be torn to pieces; and even the foundation of society will be shaken; therefore, the foundation of society consists in sacrificing a greater or lesser share of small 832 personal and private forces and means 833 and for this making use of great public forces and means. And, since the benefits and advantages of some members or parts of society are often reflected on others by limiting their benefits and advantages: the more immoderately some seek their benefits and advantages, the more they will predispose others to dissatisfaction and opposition, which can result in an internal harmful struggle in society. Be prudent; protect yourself and others from troubles and difficulties; limit your search for “your si”; and, what’s even better, beyond this “look at each other’s friends”; try as much as possible to ensure that your contentment not only does not interfere with the contentment of others, but also favors it. He who has power, do not just look for “your own people” - do not love arbitrary rule, not governed by law, justice and goodness; “Look... and friends” - moderate your power, as long as this is combined with the observance of order, and do not restrict the freedom of those under your control, as long as it is useful and not abused 834: the more honorable the power will be, the more faithful will be obedience. But you, 835 who are under power, do not just look for “your own” - do not selfishly and capriciously 836 seek to reduce your responsibilities to the authorities and expand your freedom; “Look... and friends” - think that the one who has power over you has it to organize and protect 837 your good; and give him the means for this in your voluntary obedience and in the steady 838 fulfillment of your duties. All the more will you be courteous to the authorities; all the more will you bring comfort to her care for alleviating your difficulties and improving your situation. Possessing wealth, do not look only for “your own people” - multiplying wealth: “look... and friends” - do not miss opportunities to help those in need; Do not choose to increase your acquisitions by means that constrain or exhaust others. And you, humble of the earth, who through some kind of labor earn your daily bread for others, - and you are not only “your own”, but also “look at your friends...”; Don’t just think about having bread and wages for your labor; but just as faithfully, without negligence, omission, forgery, or deception, do the work given to you for the benefit of others, as faithfully and without damage 839 you want to receive your reward. So, in every rank and condition, stimulating and directing 840 our activity, not by pride and self-interest, but by goodwill and love for our neighbors in general and in particular, we can, each in our own measure, contribute to the good and welfare of society, and appear truly faithful not only before the Tsar and the fatherland, but also before God, Who is “faithful to him in a small way” will reward “much to them” in the kingdom His own (Luke 16:10). Amen. In the author's manuscript these words are written after. Handwritten The author’s name was previously: “desire for the public good.” Handwritten the author used to be: “part of the small ones.” Handwritten author this is inserted after. Handwritten The author's name used to be “harmless” instead. These words were not previously in the author's manuscript. Handwritten author these words are written after. Handwritten The author previously used these words instead: “managing.” You might be interested in: