East and West in the “Russian synthesis” of St. Philaret, Metropolitan of Moscow

Among the glorious figures of the Russian Orthodox Church and Russian theological science in the 19th century, the name of Archpriest Alexander Vasilyevich Gorsky, professor and later rector of the Moscow Theological Academy, shines brightly. “Giant of Russian science”, “giant of knowledge”, “beauty and glory of the academy”, “glory of Russian science”, “decoration of the Holy Church” - this is how A.V. Gorsky was called by his contemporaries. Outstanding scientists unanimously testify that the works of A. V. Gorsky were of great importance not only for a narrow specialized field, but also for the development of education in Russia and especially for the Moscow Theological Academy, in which he worked all his life. A.V. Gorsky took an active part in the scientific life of his time; major scientists turned to him for guidance; many learned societies elected him as a member; he was loved in the scientific world not only in Russia, but also abroad. In addition, A.V. Gorsky was truly a rare moral person. All his activities were aimed at serving God and his neighbor. He tried to perform every task as if in the eyes of God. According to Gilyarov-Platonov, “this ascetic professor, this lay monk, who combined sociable humanity and a willingness to serve everyone with his knowledge and labors with an ascetic life, this was an extraordinary phenomenon.” A.V. Gorsky was born in Kostroma on August 16 (28), 1812. His father, Vasily Sergeevich, was a professor of Russian literature and eloquence at the theological seminary, and then the caretaker of the theological school, a priest and, finally, the archpriest of the cathedral. He was an educated man for that time, with natural intelligence and common sense, not devoid of a poetic feeling, a man with certain moral principles, distinguished by extraordinary kindness. Without a doubt, he had no small influence on the mental and moral development of his son. The upbringing received by A.V. Gorsky in his parents' home was old-fashioned, strict, even harsh. According to him, he lived his childhood “like a monastery in his cell” and was raised “under the threatening rod of modesty.” At the age of eight, Gorsky entered a theological school, and at the age of twelve, he entered a theological seminary. The father closely monitored his son's progress and often helped him in his studies. The old, pre-reform theological school, too difficult for mediocre students, on the other hand, did not extinguish, but educated great talents. Among them, undoubtedly, belonged Alexander Vasilievich Gorsky, who was always among the first on the list and the most developed of the seminary students. In the spring of 1828, the bachelor of the Moscow Theological Academy, Hieromonk Afanasy Drozdov (later Archbishop of Astrakhan), carried out an audit of the Kostroma Seminary, and he was instructed to take three students from this seminary to the Moscow Theological Academy. The inspector was so amazed by the answers and development of the young Gorsky that he decided to take him to the academy alone, instead of the supposed three. This was an almost unprecedented case, since the theological academy was usually attended by those who had completed theological classes at the seminary, but Gorsky only graduated from the philosophical class. As a sixteen-year-old boy, Gorsky arrived at the Moscow Theological Academy. His father provided him with a letter to his famous fellow countryman, his “undoubted benefactor,” professor of the Moscow Theological Academy Fyodor Aleksandrovich Golubinsky, asking him not to leave the inexperienced young man in his care. “An early young tree was transplanted from its father’s soil into a garden that requires maturity and experience,” he wrote to Golubinsky. Subsequent years showed that the “young tree” not only successfully took root in the glorious Vertograd, but also grew into a powerful and fruitful tree, which became an adornment not only of its native Vertograd, but also of the entire Church. As a student at the academy, Gorsky zealously studied science. He attended lectures religiously, listened attentively and skillfully wrote down the courses taught, and read a lot, making numerous extracts and notes. Student Gorsky amazed everyone with his hard work. “He was always at work,” recalls his comrade P. S. Kazansky. “When he sat down at his table, he didn’t see anyone.” During his years at the Academy, Gorsky acquired not only a significant stock of knowledge, but also a habit of work, the ability to work, the ability to use acquired knowledge, think, observe and analyze. And, what is especially important, during his student years Gorsky managed to fall in love with science, develop a deep respect for scientific pursuits, retaining this feeling until the end of his life. Of the academy teachers, the most noticeable influence on Gorsky was F.A. Ternovsky-Platonov, who read civil history. The best student works of A. V. Gorsky were precisely two essays on civil history, written to Ternovsky-Platonov. During his student years, Gorsky’s moral character began to take shape. The diary he started then shows that he looked after himself, thought a lot about how best to arrange his life in order to please God, was very strict with himself and, as a rule, was dissatisfied with himself. The young man needed support, sympathy, guidance. F. A. Golubinsky took a great and beneficial part in Gorsky, in whose family Alexander Vasilyevich was like his own. In 1832, A.V. Gorsky graduated from the academy course as the third master and, with the assistance of F.A. Golubinsky, received a position as professor of church and civil history at the Moscow Theological Seminary. A year later, also not without the help of Golubinsky, he was elected to the theological academy for the department of church history. Thus began Gorsky’s glorious scientific activity, closely connected with the Moscow Theological Academy and lasting forty-two years. A vast field opened up for A.V. Gorsky. The academic department of church history at that time embraced a whole range of sciences: biblical history, the history of the ancient church, the Byzantine church, Russian church history and the history of Western religions, that is, it essentially combined five departments. Gorsky began his work at the Academy as a bachelor (in modern terms, associate professor); in 1837 he was elevated to the rank of extraordinary professor, and two years later to ordinary professor. In 1842, he was also appointed to the position of librarian of the academy, and he remained in this post for twenty years. Having received the academic department, A.V. Gorsky devoted himself entirely to work. At first, he plunged headlong into reading books and composing lectures. He worked hard, not sparing himself, did not avoid studies, but sought them out, and very soon mastered the sciences in a volume more than sufficient for academic teaching. Already in the first years of his professorship, A.V. Gorsky immediately attracted the attention of students. His lectures were primarily distinguished by the novelty of the material and the rigor of the method; they were colored with religious animation, often approaching examples of church eloquence. Many of his students treasured his lectures all their lives and read them to “excite and warm up religious feeling.” A.V. Gorsky did not miss a single department in his extensive science: he became familiar with all the materials down to the smallest detail, subjecting everything to careful research and analysis. Hence his comprehensive historical and theological erudition, which amazed everyone. In the field of church history, he was one of the first real scientists in Russia. Church history, as a science, in his opinion, is subject to the general laws of historical truth and should use only reliable sources. But church history, according to Gorsky, is by no means a collection of only dry and dead facts, but a science that must penetrate into the internal connection of the facts it collects. Gorsky presented each department of church life in one or another era of church history in such a way that the data were revealed in an internal connection with each other and the whole represented one living, organic development of the principles characteristic of the part of church life under review. Gorsky had the most lofty view of church history: in his opinion, church history represents God in the closest relation to humanity. The history of the Russian Church owes much to A.V. Gorsky. It would hardly be a great exaggeration to consider him the father of this science. Having begun to study Russian church history, Gorsky directly turns to its inner side, tracing the gradual revelation of Christian teaching - “how the teaching previously spread, how it was applied to the mind, how it was revealed and in what it revealed its effect.” In addressing this issue, the scientist focused his attention on the vehicle of Christian ideas - literature and preaching. Always working from primary sources and guided by a strictly scientific method, Gorsky soon became one of the best experts on ancient manuscripts. Therefore, his church historical works bear the stamp of rare independence and longevity in science. Many of his articles on the history of the Russian and South Slavic churches were valuable scientific discoveries. According to prof. Tikhonravov, Gorsky’s discoveries are not random finds, but “a critical achievement of great scientific power”; they were based on handwritten data, extensively researched and carefully selected. Gorsky's processing of sources was so complete and thorough that his articles have not lost their scientific significance to this day. In 1849, the ever-memorable Filaret, Metropolitan of Moscow, instructed A.V. Gorsky to make an inventory of the manuscripts of the Synodal Library. A better choice could not have been made; no one was as prepared as Gorsky for work of this kind. Among other qualities, he possessed extensive theological knowledge and excellent knowledge of Byzantine writing, so necessary for a correct assessment of old Russian monuments. Having accepted the metropolitan’s order, Gorsky took on his staff a student of the Moscow Theological Academy K. I. Nevostruev, who was then teaching at the Simbirsk Seminary. The latter, having settled in Moscow, in the Chudov Monastery, carried out the rough work on the description, and Gorsky was in charge of the scientific editors and supervision of his collaborator. The result of this work - “Description of Slavic manuscripts of the Moscow Synodal Library” - caused surprise in the scientific world. According to competent reviewers, there are very few such descriptions in the European literature. “This is a treasury of critically cleared facts for the history of the Russian and South Slavic languages”; work, “which forms the basis for the study of ancient Russian literature.” In the process of work, a number of valuable discoveries were made not only in the field of ancient Slavic-Russian literature, but also Greek literature - works of Greek writing unknown in the original were found in the Slavic translation. A.V. Gorsky was fluent in three ancient and three new languages, so that, in essence, he had access to all the literature necessary for his studies. Being an incomparable expert on ancient manuscripts and, in general, monuments of ancient writing, he was well aware of new literature, and he knew Western theological literature like none of his contemporaries in Russia (and perhaps even after him), and he considered this acquaintance necessary for a Russian theologian. He treated Western science with respect, but without slavishly following it. In this regard, he was guided by the apostolic rule: “hold all that is good, tempting,” - “tempting,” that is, turning to the original sources. He greatly appreciated and loved many things in Western science, he used many things in his work, but all this did not in the least affect his churchliness, his Orthodox way of thinking. All this, however, is only one, and, moreover, not the main, side of Gorsky’s personality. Even in the first year of his academic teaching, he writes in his diary: ... “What a blessed work - to work for the glory of God, for the good of brothers, for one’s own bliss! And we can easily achieve all this with any deed that Providence puts in our hands.” These words show what Gorsky was looking for from a young age and what he believed was the meaning of his life. This was not just the acquisition of knowledge, but feasible, in accordance with the circumstances, help to neighbors, the implementation of active love. Deeply religious, Gorsky wanted to devote not just his mind, but his whole soul to serving God; I wanted not only to know God, but also to serve Him; therefore, he could not be satisfied with the thought of God alone, with the accumulation of knowledge alone, but sought to serve God and people through his labors. Reflecting, he decided that science could also provide an opportunity for active service to God and found a special form of this service - scientific leadership. This scientific leadership on the part of Gorsky was manifested most of all and closest to the students at the academy. He taught them in three ways: first, in the classroom at the department, telling them a lot of information and captivating them with his deep research, historical paintings, and brilliant characteristics; secondly, in his other department - in the library, where his conversations were the most valuable lectures, introducing students to full mastery of the literature of the subject; finally, there were also “home” lectures in his apartment, to which students were invited or could go themselves, sometimes alone. Here, they analyzed and discussed mainly either the topics of written work assigned to students or the essays they had already submitted. And A.V. Gorsky always met everyone halfway, showing a lot of patience, purely fatherly care and pedagogical tact; he tried to arouse scientific independence among students, guided young minds, but did not restrict their freedom. All his life, striving to serve Russian science not only with his works, but also with the education of new scientific forces, he really managed to educate a considerable number of scientists who did a lot for Russian historical and philological science. Gorsky was an ideal librarian. He knew books not only by title, but also by content, and not only looked for books, but recommended them in all subjects of the academic course, sharing his knowledge with students, teaching them to choose the right books and work with them. Not only students, but also teachers of the academy, especially beginners, turned to Gorsky for guidance and always found from him the most valuable, sincere and selfless support and help. According to his former students, he was a “walking and completely accessible library” for everyone, “a bottomless and unenviably open well of wisdom for everyone, from which entire generations of students drew.” The scientific leadership and influence of A. V. Gorsky was not limited to the walls of the academy. From the treasury of his knowledge, both beginning and renowned venerable scientists drew the information they needed with a full hand. With his help, A. N. Muravyov, Savva, Archbishop of Tver, Filaret, Archbishop of Chernigov, and even such scientists as Pogodin, Sreznevsky, Buslaev, Bessonov, Kostomarov, Sukhomlinov, Bodyansky, Tikhonravov, Nering worked or turned to him for advice. His Eminence Metropolitan Filaret also appreciated and respected Gorsky and often used his advice and learned instructions. A.V. Gorsky represented an example of amazing scientific unselfishness and, so to speak, scientific altruism. He was ready not to consider everything that he had acquired through years of tireless scientific work as his own; he did not value scientific discoveries that could forever glorify his name; I forgot about my copyright; He willingly, helpfully, and enjoyed sharing his knowledge and discoveries with everyone. Thus, A. V. Gorsky contributed not only the strength of his powerful mind and phenomenal hard work, but also the moral purity of his personality to the work of science and scientific leadership. Humility is a necessary sign of both a great saint and a truly great scientist: the first does not notice his holiness, the second his learning. A.V. Gorsky possessed this virtue. Deeply religious, Gorsky sought an addition to his state of mind in taking holy orders, he wanted to get “closer to the throne of grace.” Highly appreciating monasticism, leading a truly ascetic life (he lives “holier than a monk,” they said about him in society), he, however, did not take monastic vows, although he remained celibate for the rest of his life. In 1860, His Eminence Philaret ordained him to the priesthood and in the same year granted him the title of archpriest. But taking the rank did not change the way of life of A.V. Gorsky: he did not seek parish and remained the same learned worker and ascetic; the priesthood satisfied only his religious needs. In 1862, Archpriest A.V. Gorsky, by the will of Metropolitan Philaret, was appointed rector of the Moscow Theological Academy. Very soon, under the new rector, a purely family atmosphere was established at the academy. Alexander Vasilyevich loved the students like a father, sincerely rejoiced at their joys and was hurt by their sorrows; By calling them “babies,” he expressed his genuine feelings. The students repaid him with rare trust and loved him dearly. None of the teaching staff ever heard reprimands or comments from him. If it was necessary to make someone understand his fault, Alexander Vasilyevich did it extremely carefully and very delicately. This attitude of A.V. Gorsky, as rector, towards teachers and students stemmed from his sublime view of the academy as a spiritual and scientific brotherhood, which should be the support of the Church and a source of theological knowledge for the Orthodox society. For him, the Academy was a church of theological science, and its employees were ministers of the Church of Christ with the rank of learned theologians. During his lifetime, A.V. Gorsky saw “official” recognition of his scientific merits. In addition to being elected “without his searching,” as Metropolitan Philaret put it, to membership in various learned societies, in 1864 he was elected an honorary member of Moscow University, the following year the Holy Synod awarded him the degree of Doctor of Theology, and in 1867 the University of St. Petersburg honored his scientific merits with the degree of Doctor of Russian History. The death of A.V. Gorsky, which followed on October 11 (23), 1875, deeply saddened his scientific friends, colleagues, students and everyone who cared about Russian science. His death was an especially great grief for the Moscow Theological Academy.