Archbishop Filaret (Gumilevsky), Chernigov

On the centenary of his death – 1866–1966. In 1966, August 9, old style, it was one hundred years since the death of one of the outstanding Hierarchs of the Russian Church, His Eminence Philaret (Gumilevsky), Archbishop of Chernigov. Archbishop Filaret, in the world Dimitri, was born on October 23, 1805, in the village of Lesnoye-Konabeevo, Tambov province, in the family of a priest, Father Gregory, who in the village bore the surname Konabeevsky. On Fr.'s birthday. Gregory's son, who was named in honor of the Holy Great Martyr Demetrius, no one yet knew about this event, except for the holy fool Alexei, who lived in the village. He climbed the bell tower and announced the birth of Demetrius to the whole village with a ringing sound. When the people gathered in bewilderment at the church and began to ask the holy fool why he was calling, he answered: “I’m glad Alyoshka that the great Timoshka was born! And he will call, he will call all over Rus'.” The annoyed fellow villagers did not heed the prophetic voice of the blessed one and took revenge on him for their annoyance on his back. Dimitri already at the age of five began helping to sing in the choir. He read the Psalter from memory, which his aunt, his father’s sister, taught him. Christian life of the whole family Fr. Gregory, who served as an example for his flock, the kindness and affection of everyone, especially his mother, had a beneficial effect on the soul of the receptive boy. His father was a wonderful preacher and an exemplary shepherd, while his mother, Anastasia Vasilievna, was an example of a pious woman. She raised her children in the fear of God, took them to church and taught them to pray by the example of her prayer. Such a family environment, and also the ascetic life of his aunt-mentor, early developed in the future Philaret a penchant for monasticism. Father Gregory used to gather his family to the table and in his free hours, especially on long winter evenings, he himself read for everyone the lives of the saints from the Chetya-Minea or from the Prologue. Little Dimitri, who was about 7 years old, propped his hands up, eagerly listened to his father’s reading and explanations of the life and martyrdom of God’s holy saints. He absorbed all this into himself, and in his childish soul images of the great champions of the Church took shape, and in his heart the fire of love for God and His saints flared up, which, as we will see later, turned into a flame, engulfed him all during the courageous time of his service to the Holy Church. Dimitri was a lively boy who loved to frolic, and when he was forced to study, due to his ardor, he could not stay with a book for a long time, so he was drawn to the yard to run around. There were times when he escaped through the window to his comrades. According to the teacher's aunt, Dimitri's abilities were remarkable: extraordinary sensitivity, wonderful memory, sharp words and resourcefulness - amazing. Father Gregory also worked with him at home. At the age of seven he was sent to the Vyshenskaya hermitage, to the learned hierodeacon Nikon, the former prefect of the Ryazan seminary. Dimitri stayed here for two years and became familiar with all the subjects of the school course. In Demetrius’ childhood there were several incidents that he and his parents perceived as evidence of God’s special mercy to him. One day, during the spring ice drift, Dimitri jumped onto an ice floe that floated. Realizing the danger, Dimitri began to look around, but there was no one who could help him. Then he shouted in tears: “Mama! At least pray for me!” And suddenly the ice floe turned towards the shore and he quickly jumped off it, believing that he was saved through his mother’s prayers. While already in the Vyshenskaya Hermitage, one day, with the permission of the teacher, he went swimming with his cousin Nikita. They walked through the forest. On the way, Dimitri stepped on a snake. It wrapped itself around his leg, but he immediately shook off the shoe, and the snake fell with the shoe. Nikita got scared and shouted: - “Brother! A snake bit you!” “No,” Dimitri calmly answered. Right there, in the Vyshenskaya Hermitage, the following incident took place. One day, Dimitri and Nikita found themselves in the forest in the winter, when they were returning to the monastery, they were attacked by a wolf, who instantly crushed Dimitri under him and began to gnaw him. Nikita, having forgotten his fear, grabbed a club and began to use it to fight off the wolf from Dimitri. At Nikita’s cry, a monastery worker galloped up on horseback and helped him drive away the wolf. Dimitri stood up and calmly declared that the wolf had done nothing to him. It turned out that his hare's fur coat was torn and his boots had been chewed off. From the Vyshenskaya Hermitage, Dimitri entered the Shatsk Theological School. Here he no longer took part in children's amusements, but carefully prepared his homework and indulged in reading books. He spent his summer holidays at home. He always attended all the services, took part in singing, which he loved very much, and sometimes went on foot with his aunt to Vysha or to the Cherneev Monastery on pilgrimage. One summer he and his aunt visited the Sarov Hermitage, and here they received the blessing of St. Seraphim, who said: “This youth will be a great lamp of the Church and will be glorified throughout Rus' as a learned man.” When later his elder brother Vasily came to the Monk Seraphim, who wanted to receive a blessing for monasticism, the Rev. told him: “It was only your brother who God gave the talent to take a book out of his pocket every month, and you go home and live as God directs.”2 At the Shatsky Theological School, in 1819, the Right Reverend Jonah of Tambov was present at the exam, and, behold, Dimitri and Nikita attracted attention with their excellent knowledge. Dimitri was the first student, and Nikita the second. His Grace Jonah wished to know the names of both excellent students. Dimitry's name was Konabeevsky, and Nikita Tartarov. His Eminence Jonah ordered their surnames to be changed - this was the practice at that time. He named the first Gumilevsky (for his short stature and humility, from the word humilis), and the second Angelov. After graduating from the Shatsk Theological School, Dimitry entered the Tambov Theological Seminary. During the seminar course, he was distinguished by extraordinary diligence. Rarely did anyone see him without a book. Knowing excellent Latin and German, he tried to help his comrades who were lagging behind in these subjects. The school authorities, seeing Dimitri's abilities and diligence, treated him especially kindly: during the entire seminar course he was never punished, which at that time was perhaps the only exception. In 1826, Dimitry Gumilevsky successfully passed the entrance exams to the Moscow Academy. Here, with the same diligence, he began to absorb the taught sciences. The inspector of the academy, Archimandrite Evlampy, certifying him as the best student, gives the following review about him: “Dimitri Gumilevsky is distinguished by his special meekness and humility, strict attention to himself and his actions, and a constantly pious mood of spirit, according to which he disposed himself to monasticism” 3. Dimitri's desire for monasticism was formed from childhood under the influence of an old aunt. At the seminary and at the academy, he finally came to the decision to become a monk. While in his third year at the academy, at the end of 1829, Demetrius submitted an application to his academic superiors and Metropolitan Philaret of Moscow about his intention to take monastic vows. The Moscow Saint reacted with great approval and sympathy to this decision of Demetrius. On January 14, 1830, Metropolitan Philaret tonsured Demetrius and gave him his name, thereby marking his special affection for the new monk. A legend has been preserved that Metropolitan Philaret was preparing him to be his successor. In his attitude towards the young monk one could notice fatherly love and care, and, at the same time, exceptional severity. At the academy the young monk was called “Philaretik”. On June 6, 1830, the monk Philaret was ordained by Metropolitan Philaret as a hierodeacon and appointed librarian of the academic library. Hierodeacon Filaret graduated from the academic course with a master's degree. At the end of the course, he was ordained a hieromonk and left at the academy in the department of Church History. At the same time, he was appointed censor. The academic library now became the home of the young professor-hieromonk: he almost never left it. Hierom here. Filaret was busy compiling his lectures on Church History, which were both new in content and fascinating in presentation. This teaching arrangement aroused students’ interest and keen attitude towards this subject. Subsequently, Hierarch. Filaret inspired his friend and successor in this department, the famous A.V. Gorsky, to painstaking work as a historian. Department of Church History by Hierom. Filaret lasted only two years. At the beginning of the 1823–33 school year. years, by the will of Metropolitan Philaret, he was entrusted with teaching the Holy Scriptures, and then moral and pastoral theology. The young scientist showed originality in these departments as well. He left behind a memory as an excellent teacher, distinguished by his extensive learning and erudition and extraordinary diligence. He gave a completely new presentation to all the subjects that he read from the academic department, spoke with new techniques, with strong criticism of sources, with original philological considerations, with a refutation of opinions borrowed from the West, generated by rationalism and Protestantism. The first major works of Hieromonk Philaret were “History of the Russian Church” and “Historical Teaching about the Fathers of the Church.” This is how Prof. speaks about the “History of the Russian Church”. Dr. God N. N. Glubokovsky: “Before Filaret Gumilevsky, rich, substantiated and ordered material was collected, which, together with other church-historical reserves, naturally asked to be included in the framework of scientific systematization. This work was boldly taken up and successfully completed by the selflessly gifted Philaret, later Archbishop of Chernigov, who in 1847–48 published “The History of the Russian Church” in five periods, covering the years from 988 to 1826. This compact work, which in the sixth edition took up only one large volume, combines a huge amount of information, often obtained by his own research and information, is distinguished by the undeniable art of combining life phenomena according to the essential principles, which is why the latter immediately became clear in this perspective by their true historical nature and did not need detailed consideration” 4. Hieromonk Philaret often liked to emphasize laziness among his shortcomings, and yet eyewitnesses of his work were amazed at his tireless activity and asked themselves the question: did he ever sleep? On May 1, 1833, Hieromonk Filaret was appointed inspector of the academy. At the same time, he was entrusted with the abbotship of the Moscow Epiphany Monastery. 14 Dec. 1835 Inspector of the Academy Architect. Filaret was appointed rector of the Moscow Academy. Arch. Filaret understood all the responsibility this appointment entailed and devoted himself to the new obedience with his characteristic diligence and passion. He knew how to combine administrative functions with academic work. Being overloaded with work, he did not notice the time and was often late for lectures. He usually studied sitting or reclining on the carpet, with books and paper lying around him and two inkwells standing. This is how he prepared his lectures, making references and research, which he immediately wrote down. Deep in his work, he did not notice that his hands were smeared with ink and, wiping sweat from his forehead, he often transferred ink stains to his face. It happened that he would come to the classroom. At first, the sight of the young rector caused a smile, but then the students began to treat this as something ordinary, and as soon as the lecture began, everyone listened to it with concentrated attention. The activities of the young rector and some reorganization in the academy, the new orders that were introduced by him, took place, of course, under the strict supervision of Moscow St. Philaret. Metropolitan Philaret, in his report to the Synod on the state of the academy, of course, talks about his orders, but does not fail to point out that the new orders came into force upon the assumption of office by Archimandrite. Philaret, thereby creating a proper reputation for him in the Synod. Archimandrite Filaret worked a lot at the academy during his rectorship. The Moscow Academy reached its full flowering and scientific apogee. Possessing an excess of spiritual strength, Archimandrite. Filaret sought to enrich others with true spiritual wisdom. For this purpose, he fulfills his cherished dream: he founded the academic journal “Creations of the Holy Fathers in Russian translation, with additions of spiritual content.” The first and best years of publication of this magazine owe their excellent content to him. Thanks to this initiative, which later spread to other academies, the writings of St. Fathers into Russian. The comprehensive activities of Archimandrite Philaret at the Academy, his readings on theology, his major works - “History of the Russian Church” and “Historical Teaching about the Fathers of the Church”, etc. - all this created him enormous fame throughout Russia. He fell in love with educational and pedagogical activities, it was his element, and he became close and fused with his beloved Moscow Academy. However, another field of activity awaited him - archpastoral service in Riga. It was hard for Archimandrite Philaret to part with his beloved academy, with the Trinity-Sergius Lavra and with his Abba, Moscow Metropolitan Philaret. The consecration of Archimandrite Philaret as Bishop of Riga took place on December 14. 1841, in St. Petersburg Kazan Cathedral. Bishop in Riga Filaret set off only in July 1842. During these years, in the Baltics, aspirations for Orthodoxy arose among the local Latvian population. The reason was a bad harvest. The people were dying of hunger. Seven hungry Latvians wandered into the courtyard of the bishop's house, located in Riga, where the Right Reverend Irinarch lived, serving the needs of the Russian Orthodox population. His Eminence Irinarch gave the unfortunates money and ordered them to be given bread. A few days later, up to 70 Latvians came to the Bishop. Bishop Irinarchus decided that they had come for bread, and said to them: “My friends, excuse me: what I gave to seven, I cannot give to seventy.” “No, father,” the strangers answered, “we didn’t come to you for bread. When our neighbors told us that you responded to the misfortune with such sympathy and helped them, while our barons, for whom we and our fathers worked with the sweat of our brow, are indifferent to our situation; when our pastors, whom we support, are indifferent to us; and you, the bishop of a Church foreign to us, extended a helping hand to us according to the Gospel, we thought: therefore, the teaching of your Church is the only teaching of Christ, and your Church is the true Church of Christ. And so we came to you with a request: accept us into the bosom of your holy Church" 5 . The request was fulfilled, they were accepted into the fold of Orthodoxy. Soon several hundred more Latvians came to His Eminence Irinarch with a similar request. Then people fell in thousands. Of course, such a massive conversion of Latvians to Orthodoxy caused discontent among the barons and pastors. All sorts of intrigues and slander began. The enemies managed to achieve that the Right Reverend Irinarch was forcibly taken out of Riga. Barons and pastors could triumph, thinking that Orthodoxy was finished. Saint Philaret of Moscow looked at it differently. He waited a little and when he saw that the time had come, he tried to have the Synod appoint a new bishop to Riga. He did not regret losing his pet for this matter. The Metropolitan was well aware of the young archimandrite’s fiery love for the Church, his humility, his deep understanding of the truths of the faith and all the errors of Protestantism, and, finally, his acquaintance with German theological thought and the German language. Couldn't have asked for a better choice. Before leaving for Riga, Bishop. Filaret introduced himself to the Emperor. Nicholas I. Here he was charged with the duty to act carefully and in agreement with the civilian authorities. Unfortunately, this civil leadership, being entirely Protestant, tried with all its might, as we will see later, to suppress Orthodoxy. Bishop Filaret, knowing the history of his predecessor and having received similar warnings, understood the caution he should exercise. He also understood how firmly he needed to position himself in the eyes of the government, so that no slander could shake the weight and significance of his actions and reports. Latvians, having learned about the arrival of a new Orthodox archpastor in Riga, began to come to the bishop. Philaret, asking him to join them to Orthodoxy. Vladyka Philaret, showing “wisdom to the serpent,” informed the Chief Prosecutor of the Holy Synod, Count Protasov, about everything in detail, and he reported to the Emperor. Of course, the opponents of Orthodoxy did not sleep, trying in every possible way to paralyze the work of the Reverend. Philareta. All his correspondence with the chief prosecutor was transferred to the Holy Synod. After considering it, the Synod decided, as was the Highest approval, on the need for each accession to have the permission of the Holy Synod. This, in the opinion of the Synod, freed the bishop from clashes with the local authorities, but the fight with the Synod was more difficult for her. The Right Reverend Philaret himself spoke about the state of affairs in 1843, going out to survey the diocese: “I am now getting ready to set out on a journey, to wander through German Livonia to find poor Orthodoxy hiding in its corners, like a bird in a menacing storm.” 6 When the place of Count Stroganov was taken by L.A. Perovsky, who took the cause of Orthodoxy among the Latvians under his care, the Reverend Philaret was able to act a little more boldly. Perovsky reported to Sovereign Nikolai Pavlovich that the actions of the Livland authorities were biased and the accusations they made against the Orthodox clergy were fabricated. With the assistance of Count Orlov, he managed to achieve the removal of Baron Palen, who occupied the place of governor general. Tsar Nicholas I openly said his decisive word, which encouraged all those who joined and wanted to join Orthodoxy. The Tsar said to the noble deputies of Livonia that he, “himself belonging to Orthodoxy, cannot and should not prohibit free transition to the Orthodox Church.” Then he expressed his indispensable will “to improve the life of the peasants.” Minister of Internal Affairs L.A. Perovsky, informing the new Governor-General E.A. about this. Golovin, drew his attention to the oppression of the Latvian peasants who had joined Orthodoxy by the landowners and the Protestant clergy, and introduced him to the resolution of His Majesty: “Look with both eyes, do not start anything new and adhere to the permissions given by me in all cases, and treat those who disobey my will, no matter who it is, as if they were rebels. Amen" 7. With such seemingly good signs, the movement towards Orthodoxy among the Latvians was renewed. But, unfortunately, Golovin’s employees, and he himself, turned out to be indifferent to this good and holy cause. The Reverend Philaret found support only from Count D.N. Tolstoy and Perovsky. In order for the task of uniting Latvians to Orthodoxy to be firmly established, it was necessary to take care of the organization of parishes, the construction of churches, and the appointment of priests from the Latvian environment. For this purpose, an Orthodox church was opened in Vindava, and churches were opened in other places. The need for churches was increasing, and His Grace Filaret began to petition for the construction of temporary churches, for which he received the Highest permission. A special impetus for the accession of Latvians was the service in the Latvian language. It took place in the Church of the Intercession, which could not accommodate everyone who came. Later, a theological school was organized, and parochial schools were established in the parishes. Overt and secret opposition on the part of the civil authorities did not weaken the energy of Bishop Philaret, who could say about the vice-governor (Russian) that he was “the most fierce enemy of Orthodoxy and, if I dare say, the most unscrupulous in other respects...” 8, and about the police chief Yazykov that “there was not a single dishonest and harmful case for Orthodoxy in which he did not participate.” 9. Under these conditions, Eminence Filaret opened 63 parishes from the Latvians who joined, established 20 permanent churches and 43 temporary ones. These churches were served by Latvian priests who received preliminary training before ordination. The cause of accession was greatly facilitated by the translation of the catechism, prayer book and Divine Liturgy into Latvian, as well as the very performance of divine services in this language. The sermons of Bishop Philaret also made a strong impression. His Eminence Philaret had to experience a lot of grief in his efforts to protect those who joined and wanted to join Orthodoxy from cruel persecution. These persecutions were carried out by barons and pastors, who used all kinds of violence, torture, cruelty and all sorts of tricks to turn Latvians and Estonians away from accepting Orthodoxy. “The unfortunate victims were starved, driven from the land with their entire family, deprived of their places, thrown into prisons, beaten with sticks, beaten to the point of mutilation and even death, dragged through the courts, their every word and action was waylaid, interrogated, their heads were shaved, they were mocked in every possible way, using all measures and all means to drive them out of patience and incite them to rebellion; so, in the words of His Eminence Philaret, one should be surprised at only one thing - the patience of innocent sufferers.” “Shedding tears, Vladyka Philaret described the oppression and insults of the Latvians and forwarded his notes to the Governor-General, then went to him to ask for the unfortunate, then to the governor, then asked for the mediation of Count Tolstoy and wrote about everything to Count Protasov in St. Petersburg; and he strengthened the unfortunate ones who came to him in patience, gave advice and eased their souls with his own tears” 10. Let us give a story about one of these cases. “In one village they learned that one villager wanted to convert to Orthodoxy. He was sent from the 11th manor board on an assignment to Riga. No sooner had he arrived there than he was put in shackles and thrown into prison. For two weeks, this prisoner’s eyes did not dry from the tears that flowed at the thought of his wife and children... One day he sadly looked through the window at the Peter and Paul Cathedral; the unfortunate man saw his wife on the porch. - Anna! – a voice familiar to her came from the prison window. - Teach your children not to cry for me. I'm still alive. Hurry up to join and join the children. Anna was driven away, the window was closed... Anna rushed to the only door that was not locked for the unfortunates, it was the door to the cell of the Riga Bishop Filaret. The Bishop promised to work hard. Somewhat calmed down, she wanders back to the prison. To her surprise, she was allowed in, but it turned out - already to the corpse of her husband... With desperate screams, Anna fell to the warm corpse of a person dear to her, a friend and support of the family... They dragged the unfortunate woman away from the corpse and drove her out of prison. She wandered again to Vladyka Philaret, barely able to stand on her feet, choking with tears, the unfortunate woman conveyed to him her sorrowful story. And the bishop has tears streaming down his cheeks... He asks her with sympathy: how big is the family, is there anything to bury the husband with? One of her sons was immediately enrolled in a theological school; later he became a priest... This woman’s grief did not end there; all her property was sold. And with young children, the eldest of whom was 9 years old, they kicked them out of the house...” Vladyka wrote to the Governor-General more than once about this woman and received promises, but nothing was done to relieve the unfortunate woman 12 . Let us also cite reviews of the case of Orthodoxy by Professor Rosberg of the University of Dorpat in his letter to the Chief Prosecutor of the Holy Synod Protasov: “Without any encouragement, without any tangible human means, without hoping for any earthly benefits, crowds of simple-minded villagers, having finished their field work, peacefully strive under the unshakable canopy of the Eastern Church. This spectacle is the most sublime, touching and pure of its triumph: for here it is not half-wild pagans who pass into its depths, not the Uniates, who are quite closely associated with it, but Protestants, who for three whole centuries have been under the influence of the wisdom, dialectics and eloquence of educated pastors. From the 19th (September 1845), over a period of 6 days, up to 4000 signed up, among whom there are many men and women already in advanced, senile years, many village judges and elders. They present themselves to the priest, dressed as best as possible, and are baptized. The entire Estonian people unconditionally accepts Orthodoxy. The work is truly not made by hands! From September 19 to the present day, September 28, already too 15,000 souls of men and women have registered with Archpriest Fr. Berezsky...” Further, Rosberg points to the following motivating reasons for this desire for Orthodoxy: “1) Our pastors are too great gentlemen; 2) on our picks there is not a shining cross, the common sign of Christianity, but some kind of turkey is stuck; 3) our pastors, instead of liturgy and sermons, often read to us only announcements that so-and-so has died, so-and-so has been born; 4) we have no consolation to light a candle, sprinkle ourselves with holy water, serve a prayer service, or reveal our sins to our spiritual father; 5) finally, our Sovereign professes Orthodoxy. The reverence these people have for the August Monarch is difficult to describe. When Fr. Berezsky, among other names, suggested the name of Nikolai, everyone shouted out loud: no! We are not worthy of such a name, this is the name of our Sovereign, it is too great for us... The Eastern Church, shining in places among the local simple-minded tribes, with its rituals, its appearance, its spirit, like a mighty magnet, attracted them irresistibly to itself. There are no other reasons." He goes on to describe the impression made by the movement towards Orthodoxy. “The gentlemen of the Baltic Sea, stunned by the people’s impulse towards Orthodoxy, are little by little coming to their senses. Tireless activity is now in full swing between them; all springs, all passions are set in motion, all feathers creak, all lips spew blasphemy... German pride, accidentally wounded in the most painful place, wriggles like a snake under the spear of St. George the Victorious, stinging itself in powerless rage...” 13. So, we see what terrible persecution Latvians were subjected to who wanted to join or had already joined Orthodoxy. Their crying and groaning, of course, echoed with burning pain in the heart of their archpastor. Various intrigues were raised against His Eminence Philaret, just to weaken his voice in defense of the persecuted. In 1848, Governor General Golovin was replaced by Prince Suvorov, who took all measures to remove the archpastor from defending his flock against the persecutors of Orthodoxy. Little brightness befell St. Philaret during the difficult days of his life in Riga. He had no support from anyone, and his heart, of course, was tormented, looking at the suffering of his flock. The cause of Orthodoxy has stopped. Bishop Philaret repeatedly wrote to the Chief Prosecutor of the Holy Synod, Protasov, asking him to report on the state of affairs to the Holy Synod and the Sovereign, but often his requests remained under wraps, without consequences. Prince Suvorov eventually ensured that the Right Reverend Philaret was transferred from Riga to Kharkov. The translation was flattering and honorable, but, of course, the consequences of this act for Orthodoxy in the Baltic states were very sad. The young flock of the Right Reverend Philaret, with whom he shared all the hardships and to whom he was so close, bitterly mourned his transfer. Bishop Filaret arrived in Kharkov on December 20, 1848 and the next day he already served in the bishop’s church of the cross. Despite the fact that the day was not a holiday, the church was full of people who had gathered to meet their new archpastor. The gathering also included the clergy, who came together to present themselves to their diocesan superiors. On the holidays of the Nativity of Christ, the New Year, and also on Epiphany, the Right Reverend Philaret served in the cathedral. Everyone believed that the move, as well as the holiday services, should have made the archpastor tired, and he would need rest, but all this did not prevent him from immediately starting to visit and survey the city churches and generally get acquainted with affairs. When visiting churches, noticing the cleanliness and order, he personally thanked the rector, and if he noticed untidiness, he reprimanded the rector through the dean. These remarks gained him the reputation of a strict bishop. But when the flock got to know him better, they saw in him a meek, merciful and attentive archpastor. He was especially sensitive to the situation of the rural clergy and tried to protect them from the ranks of the consistory. The services of the Right Reverend Philaret were solemn and at the same time simple. He often threw himself in tears before the Throne and in this weeping he poured out his fervent prayer to the Lord. He served on all Sundays and holidays, during Great Lent he celebrated the Presanctified Liturgies on Wednesdays and Fridays of the 1st and 4th weeks and during Holy Week. During the first week of Lent and the last, until Thursday, he did not take any food at all. On weekdays, he listened to the liturgy in the altar of his home church. The first and main concern of Eminence Philaret upon his arrival in Kharkov was about the theological seminary. Thanks to his perseverance, the buildings begun under his predecessor, Rev. Innocent. The old building was transferred to the religious school. Bishop Philaret reacted with great enthusiasm to the order of the Holy Synod on the opening of diocesan women's schools. Since the diocese did not have sufficient funds, he addressed an appeal to the clergy and flock, basing the matter on his own significant sacrifice. In addition, in favor of this good deed, he assigned the first volume of his “Historical and Statistical Description of the Kharkov Diocese.” The congregation was inspired. A significant amount was collected, after which they began to build buildings for the school. The Eminence compiled the following program for the school: “a) the Law of God, studied thoroughly and carefully as the main subject; except St. History and catechism, the doctrine of sacred churches and their accessories, the actions and times of worship, the history of the Church, universal and Russian; b) reading in Russian and Slavic languages ​​and penmanship; c) Russian grammar and literature with exercises in expressing thoughts on paper; d) arithmetic, the first part and calculation on accounts; e) Russian history and geography; f) general history and geography in brief; g) notated church singing; and h) handicrafts to the greatest extent possible. Moreover, throughout their stay at the school, pupils are taught to practice housekeeping in all its forms, such as baking bread and prosphora, preparing various kinds of products for the winter, gardening and horticulture” 14. Girls, having received such comprehensive training, married priests, could really become true helpers to them in their parish life. The Reverend Filaret paid exceptional attention to the organization of educational work. He visited schools and seminaries very often, and was sure to attend all exams. He cared not only about diocesan educational institutions; it is known that he worked hard to ensure that there was a good theology teacher at Kharkov University. Bishop Philaret was no less jealous of the splendor of the churches. The church at the bishop's house was updated and expanded, the bishop's house was renovated, many city churches were repaired, and some were completed. Five monasteries, three for men and two for women, were brought into exemplary order. During the Sevastopol War, Vladyka Philaret kept his flock in good spirits, admonished the troops with his words, blessed them with icons, and sprinkled them with holy water. When there was an influx of wounded, he provided the seminary building for a hospital, and seminary classes were moved to private apartments - only after the end of the war were the seminary buildings returned. Working in all sectors of the life of the diocese, His Eminence Philaret did not abandon his scientific work. General attention was attracted by his great work “Historical and Statistical Description of the Kharkov Diocese,” for which the entire clergy of the diocese was involved in collecting materials. Special questionnaires were sent out, which everyone had to answer, then the data received was supplemented with information collected during the tour of the diocese. The writing and publication of his “Conversations on the Passion of Our Lord Jesus Christ”, “Review of Russian Spiritual Literature, from 862”, as well as many articles and historical studies date back to this time. They saw here the light and teachings and sermons delivered in Riga. The enemy of the human race does not leave the true servants of God alone. Bishop Philaret writes about this to Moscow Metropolitan Philaret: “Until now I knew nothing about my misfortune, but two days ago, Metropolitan Philaret of Kiev, during a meeting, told me in a few words that a petition had been filed against me for bribes and a bad life, and that this report was personally delivered by Prince Suvorov to the secret chancellery...” 15 It was not the first time that the archpastor had to endure this. slander. The Synod left it without any attention. The fame of the Right Reverend Philaret as a scientist was already thundering throughout Russia. His scientific works were appreciated. Various learned societies honored him with diplomas. There was almost not a single secular and literary magazine that would not devote several articles to an analysis of his writings, paying tribute to his talent and knowledge. The work of Bishop Philaret in Kharkov was as rich in consolation as that in Riga was in sorrow. The Holy Synod noted the high merits of Bishop Philaret by elevating him to the rank of archbishop in 1857. He was honored and appointed to be present at the Holy Synod. In April 1859, during the stay of the archbishop. Philaret in St. Petersburg, his transfer to the ancient Chernigov diocese took place. Returning to Kharkov, Archbishop Filaret put all diocesan affairs in order and, saying goodbye to the clergy and flock, went to Chernigov in July. And here, after familiarizing himself with the situation of the diocese, the first and urgent concern of the archpastor was the seminary and theological schools. The seminary needed reconstruction, and Vladyka Philaret immediately began collecting money for the construction of a new building and for the repair of old buildings. Subsequently, he attracted fresh teaching staff, while simultaneously improving the financial situation of the mentors. In 1862, he opened a student library at the seminary, to which he bequeathed all his very valuable books, numbering 1752. He also took care of theological schools, opening new ones, for example. in Starodub and others. Just as in Kharkov, through his efforts, schools for girls were opened, so here he made every effort to organize this business. Funds were raised, buildings were built, and on January 30, 1867, the school was opened. The saint did not live to see this joyful day... While touring the diocese in 1859, Archbishop Filaret became convinced of how great the need for schools was for state peasants. There were only twenty government department schools in the entire diocese. Without setting out a broad program, he ordered that priests open schools for children of both sexes at their parish houses and that they be taught the necessary prayers, reading church and civil press, and writing. Subsequently, he petitioned the Chamber of State Property to allocate free houses for schools, and his request was respected. By the end of 1860, there were already 769 parish schools with 5,777 boys and 1,292 girls enrolled. In 1862 there were 843 schools, 923 masters and mentors, 15,116 boys and 2,360 girls. To take care of schools, he organized brotherhoods from the people, thus the population took an active part in the cause of education. In 1863, 88 parishes expressed their willingness to build and maintain schools. In diocesan affairs, Archbishop Filaret maintained the same order as in Kharkov. He was especially attentive to the situation of the rural clergy. He was not satisfied with the work of consistory officials, and he himself took on a lot of work on diocesan affairs, relieving petitioners from the consistory. The consistory administration could not like this way of setting things up. Complaints flowed to Moscow Metropolitan Filaret, to which Archbishop Filaret gave explanations. Taking care of the clergy, he established the “trusteeship of the poor of the clergy.” His Eminence Filaret devoted a lot of work and care to the renovation and decoration of churches, both in Chernigov itself and throughout the diocese. He also took care of the construction of new churches, of increasing the income of monasteries and the bishop's house. And here he did not leave his scientific works. He wrote and published: “Historical review of the hymns and hymns of the Greek Church.” “Review of Russian spiritual literature” (from 1720 to 1858) and “Addition” to it (to 1862), “Russian saints revered by the whole Church or locally,” “St. ascetics of the Eastern Church”, “Historical-static description of the Chernigov diocese”, as well as many articles and studies on various subjects. The publication of his famous “Dogmatic Theology” and “Historical Teaching about the Fathers of the Church”, in an abbreviated form, dates back to the same time. In his personal life, Archbishop Filaret was very simple and undemanding. He was a real monk, ascetic and ascetic. He almost never sat down at the dinner table and ate casually. It happened that he had a guest, and he, taking food on his plate, almost without touching it, continued the conversation. The guest was embarrassed to eat during such a conversation, and a servant came and took the plate - both from the bishop and from the guest. The saint did not even notice that the guest remained hungry, but he was glad that he was honored with a conversation with the archbishop. During his stay in Chernigov, Archbishop Filaret usually spent part of the winter in the Yeletsky Monastery, where he carried out his scientific works. Archbishop Philaret had been in poor health since childhood, and recently began to complain of fatigue, which had never happened to him before. Despite this, he was quite cheerful. Just at this time, cholera began to rage in Kyiv and its environs, from where it penetrated into the southern districts of the Chernigov province. Archbishop Filaret, in order to encourage the people in the misfortunes that befell them, decided to survey his diocese. They tried to dissuade him, but he answered: “Now I find my trip well-timed, since the people have lost heart, they should be encouraged” 16. On August 5, 1866, Archbishop Filaret left Chernigov, calculating his route until August 17. On the day of the Transfiguration of the Lord, he served in the city of Borzna. Immediately after the liturgy, I went to the village of Zagorovka, where I attended the all-night vigil, and the next day I served the liturgy in the village of Fastovtsy, where the church was consecrated. This was his last liturgy. He was always in tears from the Cherubic Song to Communion, but here throughout the entire liturgy he burst into tears. After the liturgy, at dinner, he thanked the rector for his work in building the church. After lunch, he went to the village of Balmachevka, and then visited more churches in Rozhnovka, Parafievka, after which he went to spend the night in the village of Kochenovka to the landowner T. Having never had dinner at all, Vladyka, apparently feeling weak here, decided to refresh himself. The next day, August 8, he visited the village of Rubanka and dined with the landowner R. Having left the landowner, he felt very bad here. All the symptoms made it clear that Vladyka was entering into the terrible embrace of his Kyiv guest. Despite the extreme loss of strength and poor health, he continued on his way. By evening he arrived in the city of Konotop, where he visited two more churches. Entering the Assumption Church, Vladyka felt that he could not stand. They gave him a chair, he sat for a while and then hurried to the cathedral. The people who met him and came up for blessing noticed, kissing his right hand, that it was completely cold. On his face there was no longer that gentle and friendly smile to which everyone who knew him was accustomed. From the cathedral, Bishop Philaret and those accompanying him went to Fr. Archpriest Stefan Ivashutic. Here he asked for tea, after which he intended to rest. No sooner had the tea been prepared than he began to suffer from severe attacks of illness. The Bishop had to lie down. They sent for a doctor, but he could no longer help the patient: it was too late. Everyone was amazed at the Lord’s patience in enduring terrible suffering. The patient did not stop praying and often made the sign of the cross, and at times quenched his thirst and nausea with pieces of ice. It was about one in the morning when Vladyka, realizing his hopeless situation, called the abbot of the Krupetsky monastery, Archimandrite Augustine, and said: “confess me.” After confession, Fr. Stefan suggested that Vladyka perform unction. - "Fine. Do what you need, but hurry, hurry, I’m feeling bad. And you, doctor, be here,” was the patient’s answer 17. The unction began at two o'clock in the morning. The patient crossed himself, prayed, and at times shook the doctor’s hand, thereby expressing his gratitude to him. During the reading of the seventh gospel, the suffering before death began. At five o'clock they began to read the canon on the exodus of the soul, and at five o'clock in the morning Archbishop Philaret was no longer there. We will give the archpastor’s preparations for burial and the burial itself according to the description of his biography. “On August 10, the body of the archpastor, laid in a white glazed coffin, was brought into the cathedral, and on the fifth day after the liturgy and requiem, this coffin was placed in another, larger one, lined with iron. This coffin, covered with black cloth with white braiding, was placed on a dray drawn by 6 horses in a train, and so the body of the Saint was taken under the canopy to Chernigov. At that time, the Assumption Fair had already begun in Konotop. For fear of cholera, the fair was located outside the city. Before the departure of the body, the fair was empty: everyone ran to the cathedral. For two or three versts the fair people saw off the coffin outside the city. It was not curiosity that attracted the people. No! This is where the spiritual connection of the people with their “good shepherd” came into play. From one church to another, the coffin was escorted with banners and a procession of the cross, accompanied by the incessant singing of the choir. And the people, replacing one another, numbering 10-12 thousand, accompanied the coffin from Konotop to Chernigov, 180 versts. For 20 or more miles, people walked to the path of the coffin to pay their last respects to the deceased. And a wonderful thing - not a single cholera case! And everyone forgot about this terrible scourge. Cholera did not even reach Chernigov and stopped.” “On August 18, at 10 o’clock in the morning, on the banks of the Desna River, three miles from the city, the coffin was met by the Kyiv vicar, Bishop Porfiry with numerous clergy and all residents of the city. As soon as the coffin was taken off the ferry, the entire crowd of thousands of people began to sway. The coffin stopped. It turned out that the people unharnessed their horses, wanting to carry the coffin of their archpastor themselves. When this coffin was stopped on the Red Bridge for the lithium, in front of the seminary building built by the deceased Saint, students from all educational institutions and the theological girls' school founded by the same Saint joined the procession. “And, God, how the children cried!” - exclaims an eyewitness." “On August 19, after the funeral service, the people again drove the chariot with the coffin to the place of the Saint’s eternal rest, to the Trinity-Ilyinsky Monastery, four miles from the cathedral. Here, under the very Throne of the Trinity Church, a grave was prepared. Above the coffin is the archbishop. Philaret built a stone tombstone in the form of an oblong throne. At the feet of the Saint, by the diligence of the abbess of the Nezhin monastery, a large cross with the image of the crucified Lord was placed, and at the heads was established an icon - the zealous offering of one landowner - with the image of the Savior in glory and the inscription: “Where I am, my servant will also be” 18. Let us finish our essay about Saint Archbishop Philaret with a review by I. S. Listovsky, who compiled the biography of “Filaret, Archbishop of Chernigov,” published in 1894. Since the journal “Spiritual Messenger” published some critical remarks on the works of Archbishop Philaret, I. S. Listovsky responds to these critical articles and, together with thus, he evaluates the archpastor himself and his learned works. He writes: “Turning to the critical articles of the Spiritual Messenger, we cannot help but recognize them as extremely indecent in their methods and in relation to the subject and person. Undoubtedly, if we take separately any of the works of Archbishop Philaret, strict criticism can find food for itself, but this way of assessing the works of the archbishop. Philareta will not give us a clear idea of ​​his amazing activity and deep scholarship. This is not one or two essays to which all life, all abilities, all knowledge are devoted; it is a mass that is not easy to sort through. Ponomarev's list of his works and articles alone amounts to up to 160 issues, some of which are contained in volumes. To write all this, according to calculations, you need 60 stops 19 of paper. If we take into account the necessary extracts, corrections, and additions for new editions (since most of his works went through 2, 3 and 4 editions), this calculation will at least double. To write 120 reams of paper, yes, it seems that one mechanical labor should be enough for a whole life. How long does it take to write all this, Archbishop? Should Philaret have read it when his works amaze with the mass of quotes and references and when his reviews of an entire book were sometimes presented in only a few lines? One of his contemporary and famous scientists is undoubtedly Metropolitan Macarius. Before us are his works: 12 volumes of History of the Russian Church, 6 volumes of Theology and 1½ volumes of sermons. But such a serious and enormous work of Metropolitan Macarius not only cannot diminish, but elevates Archbishop Philaret before us. Firstly, Mt Macarius already had before him the works of the archbishop on these subjects. Philareta; he walked, so to speak, along a well-worn path, already trodden by the arch. Filaret. Secondly, Mt Macarius had up to ten unskilled laborers, and he himself, one might say, took on only the most important work. Thirdly, he did not manage the diocese at all and always had a vicar. Only on particularly important matters, as is known, the secretary reported to him in the most concise form the essence of the matter: he himself did not read a single paper. But Archbishop Filaret did not have a vicar. And it’s wonderful: as soon as he was transferred from Kharkov to Chernigov, and the Right Reverend Macarius was appointed in his place, the latter was given a vicar. We saw how Bishop Philaret ruled the diocese. Not a single complaint or petition escaped his hands; he himself consulted certificates or files, and resolved petitions himself. In addition, he renovates monasteries and churches, builds and rebuilds schools and seminaries, sets up a printing house, a candle factory to strengthen the funds of the monasteries, builds houses for the same purpose, directly supervises the progress of teaching, organizes parochial schools, of which there was no mention, takes care of the provision of the clergy, charity for widows and orphans, unacceptably performs divine service and does not deprive anyone of his edifying conversation. It seems that this man had 48 hours a day, and even then he had to work tirelessly to achieve such results.” What motivated such vigorous activity of this Saint? It would be a mistake to assume that he was motivated by fame, pride, flattered by the success of his first works, or even concern to make a good name. Such engines are capable of losing their power, the human body itself must get tired and this fatigue will be reflected in the work. Archbishop Philaret noticed the opposite: over the years, his scientific activity, like constantly heated water reaching a boil, reached a force that amazes us.” Where did the strength come from this weak organism from childhood? What motivated his tireless work? We must say without error that the only desire to serve God and neighbor completely controlled the works and life of this Saint. Only zeal for this service gave him grace-filled power that amazes us. He says about his work: “What should we do if sometimes we are not greeted very kindly. It may be that later they will recognize something good in the work of weakness, in the work of a sinner, but sincere work. And if people don’t see, He, the Knower of the Heart, will see”... This is the great mover and the source of strength that amazed everyone in Archbishop Philaret” 20 . Bishop Eugene, who participated in the funeral service for Archbishop Philaret, said at the grave just before the burial: “At this coffin, as if for the first time you hear and understand the cry of the Church: “eternal memory.” This coffin hid from us the pious face of the valiant archpastor. But it will not hide, but, on the contrary, will reveal as a keepsake to the birth the wonderful wealth of the inner life of the deceased. From this gloomy tomb will rise in full majesty the significance of the laborious, varied, generally beneficial and truly Christian activity of the deceased" 21... Indeed, the entire life of His Eminence Archbishop Philaret and his archpastoral works and scientific works are that precious asset that creates for him the “eternal memory” that will be kept about him in all subsequent generations. The predictions of both the holy fool Alexei and St. Seraphim - who said that he would be a great lamp of the Church and would be glorified throughout Rus'. He was an archpastor-confessor, and his life, along with other righteous people, was included in the “Biographies of Russian Ascetics of the 17th and 18th Centuries”, under December 1st. 1) Lives of Russian ascetics of the 18th and 19th centuries, December. Moscow. 1910 3) Encyclopedic Dictionary, F. A. Brockhaus and I. A. Efron. 1902, volume 25. 4) Russian Theological Science in its historical development and the latest state. Honored prof. Doctor of Theology N. N. Glubokovsky. Warsaw, 1928 Otech. devotees of the 18th and 19th centuries. December, p. 14. Moscow, 1910 Russian god. science in its history development Warsaw, 1928, p. 44. Otech. sub Dec., p. 24. Otech. sub Dec., p. 34. Otech. sub December, page 37. Manor - dacha, countryside. house, farm, rural administration. Otech. sub December, pp. 42–44. Otech. sub December, pp. 45–47. Otech. sub December, page 68. Otech. sub December, page 76. Otech. sub December, page 97. Otech. sub December, page 99. Otech. sub December, pp. 99–101. Ream of paper – 480 sheets, 60 reams – 28,800 sheets. Russian Archive 1887, book. III, pp. 389–390.