The greatness of Metropolitan Philaret in theological science

An abstract read at an open meeting of the Church-Archaeological Department at the Society of Lovers of Spiritual Enlightenment, dedicated to the memory of the ever-memorable Saint, on the occasion of the 50th anniversary of his death, by a full member of the Department, Fr. D.I. Romashkov, December 1, 1917, in the Diocesan House We are happy that, despite the difficult time for the Church and the Fatherland, in which the anniversary memory of Metropolitan Philaret is being celebrated, we were able to gather for a meeting of our Church-Archaeological Department, dedicated entirely to his name, although now within these walls of the Diocesan House. Days such as today, December 1st, the name day of the deceased saint, or November 19th, the day of his death, are truly Philaret days. Fifty years have already passed since the death of the ever-memorable Saint Philaret, Metropolitan of Moscow; but his name is still alive among us, Muscovites, and, as we believe, will forever be alive among all Russian Orthodox people, his contemporary and future descendants, to whom he left behind a great and precious legacy. This legacy is his countless and varied scientific creations. Truly, as one researcher put it about him, Metropolitan Philaret “did not die for the Orthodox Church and will live in it for a long time with his creations and his pastoral activities.” 1 The creations and pastoral activity of M. Philaret went, one might say, almost all the time hand in hand. Even then, when he was a teacher at the Trinity Seminary in Sergievsky Posad and a bachelor of the Theological Academy in St. Petersburg, he conceived and wrote many serious scientific works that came from his pen over the course of just ten years - works with which his fame as a learned theologian was ensured for a long time. The following scientific works of M. Philaret during this period of time include: 1) “An Exposition of the Difference between the Eastern and Western Churches in the Doctrine of Faith,” written on a special commission back in 1811 and published in Book 1 of Readings in the Society of History and Antiquities for 1870 and then in Readings in the Society of Love. Spirit. Ave. for 1872. 2) “Discussion about the moral reasons for our incredible successes in the present (i.e., 1812) war.” St. Petersburg. 1813 This argument was also written on special instructions. 3) “Excerpts from Ancillon, with the addition of notes showing the spirit of this author,” dating back to a time no later than 1813, but published in the Orthodox Review for 1868. 4) “Conversations 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. 1895. 5) “Church-Biblical History”, which, as can be seen from his letter to his mother, dated December 18, 1816 2, appeared in the world “by Academic position” and arose from the lessons he read on this subject at the St. Petersburg Academy in 1810-1812. The outline of Church Biblical History in favor of spiritual youth, as the fruit of the author’s most grateful offering to the Commission of Theological Schools, which gave both incentives and means for this feasible work, was published for the first time in St. Petersburg, under the Holy Synod, in 1816, at a time when Filaret was already the rector of St. Petersburg. D. A., in the rank of archimandrite. In the third revised edition, printed in St. Petersburg. in 1823, in Plavilshchikov’s printing house, there are the following additional words in the title: “Inscription of Church Biblical History for the benefit of youth studying in theological schools” 3. Some extracts from this story were even placed on the pages of secular anthologies in the last century, in a number of examples on elegant Russian literature, such as, for example, the article by M. Philaret, placed in Galakhov’s anthology under the title: “The Nativity and the first years of the earthly life of the Lord Jesus Christ.” At approximately the same time, the following works by M. Philaret appeared, relating to the field of interpretation of Holy Scripture. This is precisely: - 1, Experience in explaining Psalm LXVII. From lessons taught at the St. Petersburg Theological Academy, St. Petersburg. 1814 4-°. An explanation of the same psalm (67) was published for the second time in the magazine: “Orthodox Review” for 1869, T. I., pp. 341–364. According to the editors, it was written by the author in 1813 for a certain A. Olenin; – 2, Notes on the book of Genesis, guiding the understanding of its writing and the testing of its spirit, through comparison of translations with the original, the opinions of St. Father and interpreters, mostly clear and themselves explaining other passages of the Holy Scriptures. From lessons taught at the St. Petersburg Theological Academy. St. Petersburg. 1816 8-°. This essay was written at the beginning of the 19th century, when M. Filaret was the rector of St. Petersburg. D. Academy, and was dedicated to them to the Sovereign Emperor Alexander I, December 1, 1815. The second edition with an abbreviated title and a revised edition was made as determined by the Commission of Theological Schools in St. Petersburg. 1819 8-°, Third edition of St. Petersburg. 1835 8-°. Finally, the fourth edition of the Moscow Society of Love. Spirit. Ave. printed without changes from the second, with the following title: “Notes guiding a thorough understanding of the book of Genesis, including a translation of this book into the Russian dialect.” In three parts. Moscow 1867 8-°. The following works belong to the same kind of works of M. Philaret on the interpretation of the Holy Scripture: 1) On the dogmatic dignity and protective use of the Greek of the seventy interpreters and the Slovenian translations of the Holy Scripture. Moscow 1858 8°; 2) Notes on Hermeneutics. Readings in General L.D. Pr. 1868 V. 150–167; 3) Notes on the book of Exodus. Ibid 1871; 4) A guide to knowledge of the book of Psalms, especially systematic and theological. Right there. 1872 I. 1–21; 5) Review of theological sciences in relation to their teaching in higher theological schools. Right there. 1872; 6) Prophetic books of the Old Testament. From academic readings. Right there. 1873; 7) Interpretation of the second Psalm. Right there. 1873 I. 3–27; 8) Educational books of the Old Testament. From academic readings. Right there. 1874 T. I; 9) About the so-called apocryphal books. From academic readings. Right there. 1876 ​​T. I; 10) About the Pentateuch of Moses. From academic readings. Right there. 1879 T. I. Of this series of works related to the study of the Bible, not all are actually (specially) interpretative (exegetical). Only “Notes on the Book of Genesis”, “Interpretation of the Second Psalm” and “Experience in Explaining Psalm LXVII” represent a consistent explanation of the saint himself. text. Other works contain either preliminary (isagogical) information about the Holy Spirit. Books and a more or less detailed overview of some parts of their content, or a brief historical narrative on them, or guidance in the interpretation of the Bible, tips, rules, comments. Moreover, most of these works were published after the death of M. Philaret, according to the notes of his listeners 4. It is clear that the works of M. Philaret that we have named, as written more than a hundred years ago, cannot now stand so highly in a scientific sense; but, on the other hand, precisely in relation to the purity of Orthodoxy, they, it should be noted, have not lost their value even to this day. We are not talking here about the exploits of M. Philaret in translating the Bible into Russian. These exploits of him, as a learned man and a first-class theologian (of course, for his time), show us the full depth of his mind, enlightened by the light of the faith of Christ, and all his painstaking, truly ascetic pastoral activity in this regard. M. Filaret is responsible for: a) taking care of the publication of the Slavic Bible and b) editing the essay: “On the purpose of Bible societies” 5. Particular attention should be paid to the scientific works of M. Philaret on Christian faith and morals. Here we are dealing with M. Philaret, as the author of the so-called catechetical teaching, which was expressed in the catechisms he published on this subject (long and short), which had their own rather long history. In 1823, the catechism of M. Philaret came out of print, which had the full title: Christian Catechism of the Orthodox Catholic Eastern Greek-Russian Church. Reviewed and approved by the Holy Governing Synod, and published by His Highest Imperial Majesty's command. Saint Petersburg. In the synodal printing house. The publication format was in ordinary octagon. The font used was Church Slavonic, large when presenting the main thoughts (which later formed the Shorter Catechism) and small in those places where, according to the author’s intention, there should have been italics or secondary thoughts; the civil script was used only for the complete presentation in the Russian translation of the Creed, the Lord's Prayer and the Decalogue. The entire contents of the Catechism took up 204 printed pages, not counting the page of typos. This was the very first edition of the Catechism of M. Philaret. In 1824, another Catechism came out of print under the title: Brief, which was compiled through an abbreviation of the Christian Catechism, which corresponded, in its content, to what was later called by the author himself: the Long Catechism. This reduction was made by separating from the Christian Catechism what was printed in it in large print. Isolated in this way from the Christian, the Shorter Catechism had the same exact distribution of content into parts as the first, the same attitude to the text of passages of Holy Scripture and the Creed, etc. Only in the title it had, of course, instead of Christian, the Shorter Catechism, and, in addition, did not have the addition: “and published by His Highest Imperial Majesty’s command.” As an abbreviation, it fit only on 54 pages of small octagonal church print. It goes without saying that its purpose was to serve as a guide to the Law of God for young children and for people of lower education, since the Christian Catechism was more accessible to the understanding of people of adolescence and people of at least secondary education. In 1827, the following were published: the Long Catechism with its appendix for military schools, for students of middle and higher ages, and the Short Catechism, which was previously compiled not by special intention, but by accident through an extract from the Long. The Second Catechism, for better adaptation to the concept of those beginning to learn the Law of God, was again redone, and a Brief Sacred History was added to it and a special addition was made containing brief Christian instructions for the use of the lower military ranks. In 1828, the Shorter Catechism, with its new edition, received a different name: The Beginnings of Christian Doctrine. In 1839, the St. Petersburg Synodal Printing House published, like the editions of 1823 (the first) and 1827–1828, without indicating the publication count, in the 8th share of a sheet in church print on 132 and in civil print on 167 pages, Philaret’s Long Catechism under the following title: “Long Christian Catechism of the Orthodox Catholic Eastern Church, reviewed and approved by the Holy Governing Synod, and published for teaching in schools, and for the use of all Orthodox Christians, according to His Highest Imperial Majesty’s command,” and with the following main, striking features in the presentation of its content, obvious from the table of contents: a) in the introduction to the Catechism, the doctrine of Sacred Tradition was added again, but then the doctrine of natural knowledge of God is excluded; b) in the second part of the Catechism, on hope, the doctrine of the nine beatitudes of the Gospel was added and c) the addition for those preparing for military rank was excluded. In the same 1839, the Shorter Catechism with the Sacred History was published again, in the font of the church (for 94 countries) and civil (for 84 countries) press, in 12 sheets, under the title: “The beginnings of Christian teaching or the Short Sacred History and the Short Catechism.” Reviewed and approved by the Holy Governing Synod and published according to the Highest E. I. V. command for teaching in schools. SPD. In the Synodal Printing House." The only change that followed in the content of this latter was that the addition was excluded, consisting of “instructions adapted to the rank of soldiers” 6 . We deliberately stopped for so long on editions of this type of works by M. Philaret, because his catechisms, despite the obsolescence of their language and some shortcomings in their content, still serve, as Archpriest once said about them. A. V. Gorsky, “a teaching book of the Church”, “a rule of faith for all”, “a witness to our confession before those of other faiths”, “inciting them to communion and union with the truly apostolic Church 7” The catechisms of M. Philaret went through numerous editions and were translated into many foreign languages: Greek, Polish, German, English, Georgian, Arabic, Aleutian and etc. Closely related to this type of writing by M. Philaret is his work entitled: Historical-Dogmatic Review of the Doctrine of the Sacraments, extracted from the Academic Lectures of 1819 and published in the appendix to the magazine: “The Joy of a Christian” for 1900, Vol. VI. From the so-called hagiographical works of M. Philaret, it is necessary to note here the following works of his on the lives of saints: 1. The Life of our Venerable and God-Bearing Father Sergius, the Wonderworker of Radonezh and All Russia, which was drawn by the author from reliable sources and was read by him in the Trinity Lavra, at the all-night vigil, on July 5, 1822. This life also went through several editions and was translated into French by its author himself. We have a second edition of it, made in 1896, under the following title: “La vie de Saint Serge, fondateur du couvent de Troïtza, (de La Très-Sainte Trinité), par Philarète Métropolitain de Moscou”; 2) The Life of St. Nikon, Abbot of Radonezh, disciple of St. Sergius, also read at the all-night vigil in the Trinity St. Sergius Lavra, November 17, 1843. As is known, one more lyrical composition belongs to M. Philaret. This is precisely his poem entitled: “Life”, which begins with the words: “It is not in vain, it is not by chance that Life was given to me from God” and written by him in 1828 in response to the poet A. S. Pushkin to his poem, filled with bitterness of disappointment: “A gift in vain, a gift by chance, Life, why were you given to me”?.. As for the preaching activities of M. Philaret and his preaching works in this area, these works of his, as a church speaker and preacher, began very early in his life. They began, one might say, from the time he accepted the monastic rank and from Vasily Drozdov became Filaret, and continued all the time until his death. These scientific works of his first appeared in print, as they came out from the pen of the famous preacher, in various modern periodicals and newspapers, and then began to appear as separate editions in various collections prepared by the hand of the author himself. There are currently several such meetings. Even during the author’s lifetime, they began to appear in print. The first collection was published in 1820 under the title: “Instructive words spoken at different times by synodal member Philaret, Archbishop of Yaroslavl.” The second collection was published in 1822 under the title: “Words to the Moscow flock, spoken in the first year of its management, and the Life of St. Sergius, read in his Lavra at the all-night vigil of July 5th day", about which (the life) we spoke a little higher. The third collection under the title: “Words and speeches, spoken during the management of the Moscow flock, and the life of the saint Sergius of Radonezh and All Russia the Wonderworker" - published in 1835. In 1844, the fourth collection was published under the title: "Words and speeches of the synodal member Philaret, Metropolitan of Moscow, in three parts." The fifth collection, called the second edition, supplemented because it reprinted the entire previous collection with the addition of several new words and speeches, was published in 1848 in two. Finally, in 1861, the sixth collection was published, called the second collection and the third volume in relation to the 1848 collection. These are all collections made during the author's lifetime. The last, seventh, collection of the preaching works of Metropolitan Philaret was published after his death, in 1873–1885, in five volumes, under the title: “Works of Philaret, Metropolitan of Moscow and Kolomna. Words and speeches." This, as far as possible, was a complete collection of the preaching works of the late saint, compiled by his heirs, related archpriests: P. I. Kazansky 8 and K. I. Bogoyavlensky 9. Whereas in previous editions the number of words and speeches of the preacher barely rose to three hundred, in the latest edition their number extends to over five hundred. Of course, in addition to the indicated collections containing the scientific works of M. Philaret, in the form of his preaching works, there were others at that time. Such, for example, is a book entitled: “Selected Teachings of the Twelve Archpastors of the Russian Church with Their Portraits,” published in Moscow in 1861. In this book, in the foreground, along with a beautiful lithographed portrait of M. Philaret, are placed his twelve words on various holidays and on various occasions from the church life of that time. And who doesn’t know that in almost all the Russian language anthologies of that time, introduced in all Russian schools - both spiritual and secular - from which we once studied, in the sections of these anthologies on church eloquence, selected, truly golden teachings of the wise Saint Philaret were placed? I vividly remember how I admired the beautiful and inimitable word of M. Philaret “On the voice of one crying in the wilderness and in remembrance of the incidents of 1812,” spoken by him back in 1814 and placed on the pages of Galakhov’s anthology. Speaking about M. Philaret as a preacher, and about various collections of his words and speeches, it is impossible not to mention here one person who deeply revered M. Philaret during his life and after his death, who, out of grateful love for him, in one way or another contributed to the popularization and dissemination of these learned works of his. Such a person was precisely the peasant of the Vladimir province, Mikhail Fedorovich Grachev 10, who published, with the help of some benefactors who treated him sympathetically, a whole series of brochures and leaflets containing one or another, according to the needs of the time, sermons of the great and wise Saint, and with his own hands, as well as through the hands of other, kind and familiar people, distributed them in huge quantities among our, mainly, simple Russian people. Another kind of works of St. Philaret, namely: his opinions and reviews on educational and church-state issues, as well as on the affairs of the Orthodox Church in the East, which were stored for a long time in various archives and which were partly extracted from there and placed on the pages of various periodicals, were published specially, in the form of six large volumes, under the title: “Collected opinions and reviews”... 1885-1888. Regarding this publication, undertaken on behalf of the Holy Synod and published under the editorship of the late Archbishop of Tver Savva, it should be noted that it is currently a major work, constituting a rich and valuable contribution to Russian theological literature. As if in addition to it - this edition of the works of M. Philaret - is a small book published in 1891 in Petrograd under the title: “Reports and letters of Philaret, M. Moskovsk. and Kolomensk., on some church and state issues.” A similar addition is also a book printed in Moscow at the Synodal Printing House and published much later, precisely in 1905, under the title: “Opinions, reviews and letters of Philaret, Met. Moscow and Kolom., on various issues for 1821–1867, collected and provided with explanatory notes by L. Brodsky.” The book contains 406 pages. There is no doubt that not all of M. Philaret’s scientific works of this kind have been extracted from the archives. Many are still preserved in them, and many may have perished. In any case, they still do not stop appearing in our magazines, such as, for example, “Notes and Letters” by M. Philaret, published in the “Theological Bulletin” for 1916, October-December. As for M. Philaret’s letters, they have been preserved and have reached us in large quantities. His correspondence with different people was enormous and continued, one might say, throughout his entire life. From the letters of the late Saint Philaret, written by him to various persons and later published in various periodicals, the following letters were published in separate editions, in the form of entire books and small brochures, among other things: Letters to Archbishop Gabriel. “Readings in General. East. and Ancient Russian." 1868; 2) Correspondence between Filaret and A. N. Muravyov. Kyiv. 1869; 3) Letters to Bishop Innocent of Dmitrov. “Additions to the works of St. Father". 1871, 1872, 1886; 4) Letters to the governor of the Lavra, Archimandrite Anthony, 4 volumes. Moscow. 1877–1884; 5) Letters to relatives. 1882; 6) Letters to Archbishop Alexy of Tver. M. 1883; 7) Letters to Philaret of Chernigov. "Arr. to creativity St. father". 1883; 8) Letters to various persons, communicated by Archimandrite Gregory and published by him in the journal General. East. and Ancient Russian. at Moscow Univ. 1880; 9) Letters to Gregory, Metropolitan. Novgorod. and St. Petersburg, published under the general title: “Materials for the history of the Russian Church”; 10) Letters to Vitaly, Bishop of Dmitrovsky. "Orthodox Review". 1887; 11) Letters to Evlampy (Pyatnitsky), former inspector of Moscow. Spirit. Academician and rector of Vifansk. Spirit. Semin. “Readings in General. L. D. Pr.”: 12) Letters to Innocent of Aleut, “Russian Archive”; 13) Letters to clergy. Tver. 1888; 14) Letters to different persons. Tver. 1888; 15) Letters to Leonid, Bishop. Dmitrovsky. 1883; 16) Letters to the Highest Persons and various other persons. 1888; 17) Letters to Abbess Sergius. Tver. 1890; 18) Letters from F., ed. Public Library. St. Petersburg. 1891; 19) Letters to S. D. Nechaev. St. Petersburg. 1895. In recent times, relatively close to us, letters from M. Philaret to the abbess of the Spaso-Borodinsky Monastery Maria (Tuchkova) were published in a separate edition. In the same way, the resolutions of the deceased Saint, which in the past were published mainly in “Soulful Reading”, as well as in other spiritual magazines, have already been published in several separate editions. The first such edition of them was made in Orel in 1889 and came out under the following title: “Resolutions of Metropolitan Philaret on various sections and chapters of the Charter of Spiritual Consistories and on the management of religious educational institutions.” Then there were Moscow publications. First of all, the General edition. L.D. Pr., which appeared in 1883, on the occasion of the centenary of the birth of M. Philaret in 1882. Much later, publications of the magazines appeared: “Soulful Reading” and “Moscow Church Gazette”, in which the resolutions of M. Philaret were published under the editorship of Protopresbyter M. B. of the Assumption Cathedral, and then of the Cathedral in the Name of Christ the Savior, Archpriest V. S. Markov. There are seven volumes of such publications, under the title: “Complete collection of resolutions of Philaret, Metropolitan of Moscow.” The first four were made by the editors of “Soulful Reading”, starting in 1903. and ending in 1906, and the last three - by the editors of the Moscow Church Gazette, starting from 1914 and ending in 1916. In the publications “Dushep. Readings” of M. Philaret’s resolution take place from 1826 to 1833. In the publications “Moskovsk. Church Ved." the same resolutions extend, after some interruption, from 1842 to 1846. Since January of this year (1917), the complete collection of resolutions by Philaret, Moscow, has been published, edited by the same clergyman, in the Academic journal: “Theological Bulletin”. For some reason, the printing there of such resolutions of the late Saint began again with a break, starting, instead of 1846, in 1855. So far, resolutions have been printed there in less than one year. Thus, as we see, the resolutions of the late saint have not been made public and have not yet been included in the complete collection of resolutions for more than ten years of his ministry, not counting the indicated breaks in their publication in various spiritual journals. Everything that we have indicated now represents a more or less complete collection of the works of St. Philaret that currently exist in our spiritual and secular literature and, through them, have gained fame among Russian educated society; but all this, it should be noted, constitutes, with some, of course, exceptions, raw and not yet properly developed material, still awaiting the hand and, perhaps, more than one hand, of an experienced and learned researcher. This especially needs to be said about the opinions and reviews and about the letters and resolutions of M. Filaret. Literature about Filaret, based on his works, which were gradually published, began to appear soon after his death, which followed, as is known, on November 19, 1867. Thus, already in the sixties and seventies of the last century, in addition to obituaries, in addition to tombstones and gravestones, on the days of his remembrance, words and speeches dedicated to his personality and characterizing his life and work in brief terms and from different sides, entire extensive articles, in the form of biographies and memoirs of the late Saint, began to appear in Russian literature. Thus, for example, “Notes on the life and times of St. Philaret, compiled by N.V. Sushkov” appeared, which is a rather large book of 300 pages, excluding the appendix to it. Of course, if we talk about this work from a scientific point of view, then it currently has no significance, as it was written without any critical qualification and is far from impartial and truthful, on the part of its author, illuminating the great personality of St. Philaret. Moreover, it must be said about it that it is distinguished by fragmentary biographical information and has generally incomplete material collected in it. Since then, a mass of other works have appeared, written with the aim of giving a more or less complete and detailed biography of the late Saint. Of these, the work of Prof. especially stands out in its scientific character. Moscow Spirit. Academician Iv. Nick. Korsunsky, under the title: “Saint Philaret, Metropolitan of Moscow. His life and work at the Moscow pulpit according to his sermons.” Kharkov. 1895. This essay was previously published on the pages of the Kharkov magazine: “Faith and Reason” for several previous years. Despite the review of this book given by prof. the same Academy by A. A. Spassky and consisting in the fact that “this book, or, better said, little book (1053 pp.) was written by Iv. However, for several years and in terms of the abundance of material collected in it, it is the only one in our literature about Filaret” 11, it must be said that this biographical essay about M. Filarete, as published more than twenty years ago, also cannot fully satisfy us at the present time, because since then, as is known, many other works of the late Saint have been published and many other memories of him and characteristics of his personality have appeared. Moreover, this work cannot claim to be complete biographical information about him, since it was written only based on his sermons and had in mind his activities as Archpastor of the Moscow Church. Of course, it should be noted here that we do not now set out to present all the literature about Filaret in chronological order and in a more or less complete form. This cannot be done because it is too large and vast. Yes, in fact, there is no need for this. Having entitled our abstract: “The Greatness of M. Philaret in Theological Science,” we will touch upon and point out here only those works that have one or another relation to science, and not works about Philaret of a popular nature. The impetus for the appearance of various kinds of literature about M. Philaret, both strictly scientific and literary-popular, was, as is known, the anniversary dates marked during this fifty-year period of time that has elapsed since the day of his death. Such anniversary dates should be considered, first of all, the centenary anniversary of the birth of M. Philaret, which was celebrated on December 26, 1882 and celebrated here in Moscow on January 9, 1883. Then, the twenty-fifth and fortieth anniversary of his death, November 19, 1892 and November 19, 1907. The first anniversary date, i.e., the centenary of the birth of M. Philaret, was especially solemnly and significantly celebrated. January 9, 1883, the day of celebration of the mentioned event, undoubtedly made a strong impression on our society and left a deep mark on it. In addition to the fact that he reminded him of the life and deeds of the deceased Archpastor, he aroused in him a strong interest in this truly great personality of the Saint, which from that time on began to quickly awaken and grow in the consciousness of our society. The fruit of this interest, awakened under the influence of the event of January 9, 1883, was the appearance in our literature of several scientific articles dedicated to the memory of M. Philaret. All press organs, both spiritual and secular, began talking about the latter at once and unanimously. How, one might ask, does Russian society view M. Filaret? It looks at it from different points of view. Thus, some see in M. Philaret a deep expert in the Holy Scriptures and the Orthodox faith. The following works tell us about this, read during the ceremonial meeting on the occasion of the centenary anniversary and then placed in the second collection published on this occasion by Moscow. General Love. Spirit. Enlightenment, as well as published separately: 1) “Metropolitan Philaret, as the author of the Outline of Church Biblical History,” prof. A. P. Smirnova 12; 2) “Metropolitan Philaret as an interpreter of the Holy Scriptures,” N. Troitsky 13; 3) “Metropolitan Philaret, as an exposer of freethinking,” Archimandrite (later Bishop) Joseph 14; 4) “About the exploits of Philaret, Metropolitan. Moscow, in the matter of translating the Bible into Russian." Historical-critical research. Prof. I. N. Korsunsky 15; 4) “Filaret, Metropolitan. Moscow, in his catechisms.” He's 16. Closely related to these essays is the essay by a student from Moscow. Spirit. Academician 70 of the class of 1915, Gabriel Pokrovsky, written by him for the degree of candidate of theology, under the title: “Filaret, Metropolitan of Moscow, as a biblical historian” 17. To this same category of essays about M. Philaret we must add such essays that portray him as a teacher of the Orthodox faith and Christian morality and which were written by students of theological academies for the academic degrees of candidates and masters of theology. These are, for example, the works: a) A. Gorodkov: “Dogmatic theology according to the writings of M. Philaret” and b) G. Vysheslavtsev: “Moral theology according to the writings of M. Philaret,” compiled mainly on the basis of his words and speeches. Others see in M. Philaret primarily a spiritual speaker and preacher and a church administrator and judge. This view was reflected, for example, in the work of Prof. Moscow Spirit. Academician, N. A. Zaozersky under the title: “Metropolitan Philaret, as an administrator and judge in the Moscow diocese” 18 and in the work of prof. the same Academy of I. N. Korsunsky: “Review of the preaching activities of Metropolitan Philaret: St. Petersburg and Moscow periods of this activity” 19. Closely related to the first of these essays is the essay by the student Mosk. Spirit. Academician D. Naumova: “The canonical activity of Metropolitan. Philaret"; and for the second - an essay by a student of the same Academy, 68th year, graduated in 1913, Ivan Glinsky, on the topic: “Filaret Metropolitan of Moscow, as a preacher” 20. Some, mainly from secular persons, whose views have found a place in secular magazines and newspapers, see in M. Philaret a purely civil or, better said, statesman, they see in him a learned man and a talented writer, they see in him more of a secular dignitary in a cassock and, moreover, from the external formal and official side of his activity, than a spiritual shepherd, in the strict sense of the word - a shepherd pursuing the spiritual interests of his flock and caring for the spiritual welfare of his flock. Some, however, focused their attention on this last side of M. Philaret’s activity, touching on his life in general, first as a shepherd, and then as an archpastor. This, for example, is the content and title of the essay of a student from St. Petersburg. Spirit. Academician, Kh. E. Ostrogorsky: “Metropolitan Philaret as a shepherd of the Church and hierarch” 21. The same is our essay, written in 1891/2 for the degree of candidate of theology when we were a student in Moscow. Spirit. Academician, on the topic: “Metropolitan Filaret, as a shepherd of the Church and a teacher about shepherding.” The same, we think, are the works of students of the same Academy: Andrei Pokrovsky, student. 57th course, class of 1902, on the topic: “Pedagogical views of Philaret, Metropolitan. Mosk." 22, written in the form of a candidate's and master's thesis, and Dimitry Avgustov, student. 68 course, graduating in 1913, on the topic: “From the history of the Moscow Theological Academy. The attitude of Metropolitan Philaret of Moscow to the Moscow Theological Academy" 23. But all these works, despite all the efforts of their authors to characterize M. Philaret in this regard, do not, of course, give us the integral and complete image of M. Philaret, as a “great shepherd of the sheep,” following the example of the Chief Shepherd Christ the Savior. The church-social and political-state activities of M. Philaret found a place in the following scientific works of various authors concerning the personality and developing the teachings of the late saint: 1) “The activities of Philaret, Metropolitan. Moscow, during the cholera of 1830–1831,” prof. I. N. Korsunsky. M. 1887; 2) “Reunion of the Uniates and Filaret, Metropolitan of Moscow”, his 24; 3) “Pastoral activity of Philaret, Metropolitan. Moscow, during the crop failure that befell Russia in 1833–34. and in 1839–40. last century" 25; 4) “Activities of Philaret, Met. Moscow, against schism", op. stud. Moscow Spirit. Academician A. Ya. Zykova 26; 5) “Metropolitan Philaret on the dominant concepts in modern moral and legal consciousness.” I. A. (now Bishop Alexy of Tikhvin, in the world of Simansky) 27. The following works should also be included in this type of writings about M. Philaret: a) “State teaching of Philaret, Metropolitan. Moscow". V. N. (Vladimir Nazarevsky). M. 1888, ed. the third is newly expanded; b) “The monarchical teaching of Philaret, Metropolitan. Moscow." M. 1907 Among the works related to the church liturgical environment in the ministry of M. Philaret in the Moscow diocese, one must undoubtedly include the work published in 1904 in Moscow, under the title: “Notes of P. S. Grozov, a former deacon under Philaret, Met. Moscow, about the latter’s ministries in Moscow and in the Moscow diocese.” True, this work is a simple and artless recording, once made from memory by its author, without any, apparently, preconceived purpose; but they - these notes - carefully processed by us and provided with a sufficient number of notes, nevertheless, “are of significant interest in church-liturgical and church-archaeological terms,” as we noted in the preface to the said book. It is impossible not to point out here, by the way, as a significant gap and deficiency in a number of scholarly works that illuminate the great personality of M. Philaret, to such a work that would touch upon his attitude to church archeology. Opinions, judgments and various notes, scattered mainly in the letters and resolutions of the late Saint, we think, would provide a lot of material, and, moreover, rich and valuable, to an amateur and specialist of church archeology, if he wished to explore this scientific area. It is even more impossible not to regret that in our literature there is still a noticeable absence of such a work that would depict the pastoral activity of the late Saint in all its complete and detailed form. Based on everything we have stated, we can draw the following conclusion: M. Philaret has great and undeniable significance in our theological science. It is not in vain that such an extensive and varied literature has formed around his name. The creations and activities of the late Archpastor, due to the abundance of their content and the versatility of their subject, currently represent a lot of work for the domestic historian and researcher, for the theologian and archaeologist, for church and public figures and, in general, for scientists. This, one might say, is a kind of deep and inexhaustible source of living water, from which people who thirst for spiritual wisdom and spiritual enlightenment have drawn and still do not cease to draw. See Readings in the Society of L.D. Pr. 1868, book. 4. Materials for the biography of M. F., p. 6. See Letters to relatives. M. 1882 No. 193. See Collection published by the L.D. Pr. Society. on the occasion of the centenary anniversary of the birth of F. M. Mosk. volume II. Original articles. M. 1883 art. prof. A. P. Smirnova: “M. Filaret, as the author of the Outline of Church Biblical History." See Jubilee. Collection, published. General L.D. Pr., vol. II. Original Art. M. 1883 art. Nikolai Troitsky. "Metropolitan Philaret as an interpreter of Holy Scripture", pp. 165–166. See Jubilee about this. Collection, ed. General L.D. Pr. T. II, art. Iv, Korsunsky: “On the exploits of Philaret, M. Moscow, in translating the Bible into Russian.” Historical-critical research. Page 215–666. See above. Anniversary Collection T. II, art. Iv. N. Korsunsky: “Filaret, Moscow, Moscow, in his catechisms,” pp. 667–825.–4- From the address of the Moscow Theological Academy on the day of the fiftieth anniversary of M. Philaret’s service as a bishop. He died on March 19, 1908, with the rank of archpriest-rector of the Cathedral in Moscow in the name of Christ the Savior. He died on May 27, 1913, with the rank of archpriest-rector of the Intercession or St. Basil's Cathedral in Moscow. Died November 12, 1899. See our brochure about him under the title: “Mikhail Feodorovich Grachev, former member of the Society of Banner Bearers of the Moscow Great Assumption Cathedral and a famous national figure.” (With a phototypical portrait. Publication of the antique book department at the store of antiquities and rarities by M. Ya. Paradelov, intended for the day of laying the foundation of the All-Russian Votive Church in Moscow, in the name of the Holy Blessed Grand Duke Alexander Nevsky, in memory of the liberation of peasants from serfdom. Moscow. 1905). See “Theology.” Bulletin" for 1900 January. Country 120–137: "In memory of Professor Ivan Nikolaevich Korsunsky." See above. Anniversary Sat. vol. II, pp. 89–163. See reviews of him by professors of the same Academy: D.I. Vvedensky and Hieromonk Bartholomew (Remov) in “Theological. Bulletin" for 1916 July-August. Page 327–333. See Jubilee. Collection, vol. II, pp. 48–88. See g. “Faith and Reason” for the 80s of the last century See reviews of him by professors of the same Academy: V.P. Vinogradov and S.I. Sobolevsky in “Theology. Vestn." for 1914 February. Page 243–246. -9- See St. Petersburg protocols. Spirit. Academy in Christian. Readings” for 1888, Nos. 1–2, pp. 208–209. See the review about him by prof. the same Academy, A.P. Shostin in “Theological. Bulletin" for 1903 September, pp. 271–272. See reviews of him by professors of the same Academy: M. M. Bogoslovsky and N. D. Protasov in “Bogoslovsk. Vestn." for 1914 January. Page 180–184. See “Bogoslovsk. Bulletin" for the 80s of the last century. See our article in “Moskovsk. Church Ved." for 1892 No. 14. See Brotherly Word for 1893. See Faith and Church for 1905.