Глава четвертая. Иеродиакон Филарет 1808–1809

“Father! Vasily will be gone soon..." Accepting the monastic feat is a dizzyingly scary step. It’s like a newly fledged chick jumping out of the nest and flying. What if you don’t fly?.. This is, in a certain sense, death. The old you will no longer be in the world. The same you will die to the world. Another person will appear. He will be called differently. And the you who could afford to be the same as all other people will no longer exist. Teacher Drozdov was especially acutely aware of this. Soon neither Vasily nor Mikhailovich will be, they will disappear, remain in the past, and the surname “Drozdov”, although it will remain, will henceforth be written in parentheses. In the brackets of the world. And outside the world brackets there will be a new name. Which one is still unknown. And on November 1, 1808, he writes to his father: “I don’t know for sure whether you will like the news I’m telling you now; however, if your heart speaks in your letters, I hope that I did not offend you and did not act against your will, having taken one important step of my own free will, out of contented, I dare say, reflection. Father! Vasily will soon be gone, but you will not lose your son - a son who understands that he owes you more than his life, feels the importance of upbringing and knows the value of your heart. Forgive me, I didn’t think to dare to praise you and I don’t know how it came out. Without impatience, but with eagerness, without joy, but with pleasure, I am now making some preparations for the transformation, and my high benefactor takes away from me part of these concerns. An order was given to make a cassock and half-caftan for him... I ask for your blessing and prayers and hope that you will not refuse both. Sorry..." The struggle of the young man Drozdov with a young and full of juices is also reflected in his sermons, composed on the eve of accepting monasticism. He proves to everyone, and probably most of all to himself, how destructive it is to live solely by the aspirations of the flesh. - Be satisfied: says carnality, but do not extend your gaze beyond visibility; mental bliss is an imaginary bliss, the essential one belongs to the senses. If we were created for happiness, then we must look for it near ourselves. Rest, eat, drink, be merry: this is the science of being content. How dangerous it is to listen to such lessons! - exclaimed the Lavra preacher in the “Word for the Day of St. Sergius,” further proving that only reckless service to God brings true satiation to the soul. The decision to take monastic vows finally matured in him in the summer of 1808. He rebelled and pronounced a sentence on Vasily Drozdov: “Yes! It's decided. You will no longer be!” A petition was addressed to Metropolitan Plato: “By studying and then teaching under the archpastoral patronage of Your Eminence, I have learned, at least, to find pleasure in learning and benefit in solitude. This disposed me towards the monastic title. I thoroughly tested myself in this position during the almost five years I spent as a teacher. And now Your Eminence, most gracious archpastor and father, I most humbly ask with your archpastoral blessing to fulfill my desire by honoring me with the monastic title. July 7th, 1808. Teacher Vasily Drozdov had a hand in this request for rhetoric.” The Metropolitan's joy knew no bounds. By that time, relaxations had already begun in the age limit, but, worried that no obstacles would arise, Plato resorted to deceit - when sending the papers to the Holy Synod, he even attributed Drozdov to the age of thirty, saying that he was already turning thirty. Someone will consider it possible to condemn Plato for such a postscript, but it must be taken into account that the ruler’s health was getting worse and worse; only three years would pass, and Plato would be crushed by severe paralysis, from which he would never recover. Feeling and anticipating his imminent departure, he was in a hurry to leave a replacement for himself and saw it in Drozdov. In some ways, he put the Lavra preacher above himself when he said: “I write like a human being, and he writes like an angel.” The answer from the Synod came positive, and on November 16, 1808, a most important event occurred in Drozdov’s life - Vasily Mikhailovich passed away. From now on, Filaret appeared in his place. On November 16, the Orthodox Church remembers the Apostle and Evangelist Matthew, but for some reason the monk tonsured on this day received a different name, not Matthew, but Philaret, in honor of Philaret the Merciful, whose memory takes place half a month later - on December 1. So why?.. The holy righteous Philaret the Merciful lived in the 8th century in Byzantium. He was rich, had a family, children, but to some extent he was even ashamed of his well-being and tried to please people as much as possible. Beggars constantly fed in his house, and he donated a lot to the disadvantaged. Then the Lord sent a test on him: will he be as merciful when his wealth decreases? Filaret's well-being was shaken, but he continued his good deeds. The invasion of the Arabs completely ruined Filaret, but he distributed what he had left, since his neighbors didn’t even have that. Now he cultivated the field himself, having two oxen for this. Then he gave one ox to a neighbor whose only ox had died. His wife reproached him, like the biblical Job once did, but soon he gave up his last ox and distributed all his property, since his soul was already in a blissful state. But the Lord did not abandon Philaret’s family - Emperor Constantine Porphyrogenitus fell in love with his eldest granddaughter, the tall and stately beauty Maria, and took her as his wife. The family, with the exception of Filaret himself, moved to Constantinople, to the royal mansions. From now on, he did not have to worry about the well-being of his wife and children. Receiving expensive royal gifts, the grandfather of Empress Maria continued to give everything to the poor, and God sent him a long and happy life; at the age of ninety, Blessed Philaret died and was canonized. “You have given away what is temporal and short-lived, seeking what is above and eternal,” is sung about Philaret the Merciful in the kontakion dedicated to him. Drozdov’s favorite topic, as evidenced by his sermons that preceded taking monastic vows. Here we need to look for the answer to the question of why he became Filaret from now on. The tonsure took place during the liturgy in the Refectory Church of the Trinity-Sergius Lavra, in which he had previously constantly served. Before the beginning of the tonsure, he took off all his clothes and appeared before the tonsure in one long shirt - a hair shirt. A survey was conducted to obtain an answer that the tonsured person intended to become a monk of his own free will and firm intention. Prayers began to sound for the new monk to be given grace-filled strength to successfully carry out his feat. The tonsure began. – Our brother Philaret cuts the hair of his head as a sign of renunciation of the world and everything in the world, and in rejection of his will and all carnal lusts, in the name of the Father and the Son and the Holy Spirit; Let's say everything about him: Lord have mercy. Vasily was tonsured into Philaret by the young thirty-year-old abbot of the Trinity-Sergius Lavra, Archimandrite of the Spaso-Bethany Monastery Simeon, another chick of Plato’s nest, who also bore the nickname “Platonov” (Krylov-Platonov) with a dash. At the seminary he taught Drozdov French and poetry. And five days later, when the Entry of the Most Holy Theotokos into the church was celebrated, Metropolitan Platon ordained the new monk Philaret to the first holy rank of hierodeacon. “You want to know the circumstances of my new condition. But I hardly see anything new around me,” Filaret wrote to his father on December 14, 1808. – Same way of life; the same exercises; the same position; the same calmness, except that before, for some time, I sometimes thought: will something happen? Will something happen? And now I don’t think about that either. His Eminence honors me with such favor that I did not even dare to wish... I rarely saw a boss, more often a father, a mentor.” This is about Metropolitan Plato. The further fate was seen only here, in Sergiev Posad. This is what both Plato and his favorite wanted, who always wrote with delight about the laurel: “Who will show me the small wooden church on which the name of the Holy Trinity was named here for the first time? I would enter it for the all-night vigil, when in it, with a crackling sound and smoke, a burning torch shines for reading and singing, but the hearts of those praying burn quieter and clearer than a candle, and their flame reaches to heaven, and angels ascend and descend in the flame of their spiritual sacrifice. Open the door of the cramped cell for me so that I can breathe in its air, which trembled with the voice of the prayers and sighs of St. Sergius, who was watered by the rain of his tears... Let me kiss the threshold of her vestibule, which was worn out by the feet of the saints and through which the feet of the Queen of Heaven once stepped... After all, it’s all here: only closed by time or enclosed in these majestic buildings, like a high-priced treasure in a magnificent the ark. Open the ark to me, show me the treasure: it is undetectable and inexhaustible; from it, without damaging it, you can borrow useful things - silence of prayer, simplicity of life, humility of wisdom." But something completely different was destined - life in the bustling capital of the Russian state, life is by no means simple, associated with a great many trials and temptations that the low world is fraught with. It turned out as if one angler was feeding a fish, and another from the opposite bank took it and caught it. The former rector of the Lavra Seminary, Archimandrite Evgraf, has recently been working in St. Petersburg. Together with Metropolitan Ambrose, he was involved in the establishment of the St. Petersburg Theological Academy; efficient teachers were desperately needed. Then Evgraf remembered Drozdov’s talents. And so, in December 1808, a demand came to Trinity from the Commission of Theological Schools: Hierodeacon Philaret and two more of the best Lavra teachers, Platonov and Alexandrov, to be sent to the Northern capital of the empire. Plato was very upset. He demanded that Filaret petition not to take him away from the Lavra. Unexpectedly, he refused: “I have already submitted one petition - to be tonsured as a monk. Having then made a vow of obedience, I renounced my will and now I cannot submit another petition. What was that? Want to taste St. Petersburg life? Maybe. But rather, it seems to me, it is necessary to say that he could have been burdened by Plato’s excessive concern for him. Be that as it may, having celebrated the Nativity of Christ and his birthday at the monastery of St. Sergius, Hierodeacon Philaret left the monastery on December 29. Five days later he arrived in the city on the Neva. That winter was fierce, and in the frost of 30 degrees, Filaret got such a severe cold in his feet that he was plagued by pain in his legs all his life. On January 3, 1809, he saw St. Petersburg for the first time. The city struck him with its imperial scale, the prospects of avenues and streets rapidly receding into the distance, and its many canals. And - a completely different Lavra, Alexander Nevsky, with a different, almost European architecture of buildings, differently planned. This is where they were met. Archimandrite Evgraf settled Hierodeacon Philaret in his own apartment. And the next day Drozdov went to introduce himself to Ambrose. Metropolitan Ambrose (Podobedov) of St. Petersburg was then sixty-six years old. He also received his education at Holy Trinity Seminary, where he was also a teacher for some time. In 1768, he took monastic vows and was transferred to the Slavic-Greek-Latin Academy, where he soon became known in wide circles of enlightened society for his words “On the harmful effects of superstition,” pronounced at the burial of Moscow Archbishop Ambrose, who was killed by the Moscow mob, as well as for the educational “Guide to the reading of the Holy Scriptures, Old and New.” Covenant." This textbook was published by the Holy Synod in 1779 and for a long time remained the only manual in seminaries. Ambrose was Bishop of Sevsky, vicar of the Moscow Metropolis, then became Archbishop of Kazan. All his life he cared about improving spiritual education in Russia, updating libraries, expanding their collections. At the turn of two centuries, Ambrose headed the capital's department. On March 10, 1801, by one of the last highest decrees of Emperor Paul I, he was elevated to the rank of metropolitan. According to his instructions, in 1805 they drew up and presented to Alexander 1 project for the transformation of religious schools. His Grace Ambrose was a member of the Committee for the Improvement of Theological Schools, established in 1807 and later transformed into the Commission of Theological Schools, and received honoris causa from the newly established St. Petersburg Theological Academy - the honorary degree of Doctor of Theology. Most of all, Ambrose was alarmed by the rapid spread of all kinds of mystical movements and outright sectarianism in Russia. Alas, the Chief Prosecutor of the Holy Synod, Prince Alexander Nikolaevich Golitsyn, on the contrary, turned a blind eye to this, if not patronized it. The idea of ​​non-confessional Christianity and adogmatic religiosity was born and developed in society. To combat these alarming innovations, it was necessary to raise an army of highly educated Orthodox priests and monks. That is why Ambrose attached such importance to the theological academy being created in St. Petersburg. In 1721, a Slavic school appeared at the Alexander Nevsky Monastery to teach the alphabet, writing, psalms, arithmetic, grammar and interpretation of the Gospel beatitudes. Four years later it was renamed the Slavic-Greek-Latin Seminary with the teaching of theology, philosophy, rhetoric, eloquence, history, geography, ancient and modern languages. The students were recruited from different classes. Their number was up to one hundred people. The Slavic-Greek-Latin seminary in 1736 merged with the seminary operating in the house of Bishop Feofan (Prokopovich) on Karpovka. In 1761, the Holy Synod granted permission to seminary graduates to study medicine abroad with double salaries. They were heading to England - to Cambridge and Oxford universities, to Göttingen, Germany. In 1788, the educational institution was transformed into the Main Seminary, where the best students from many diocesan seminaries in Russia were sent to study. The Novgorod Seminary was also transferred to the Alexander Nevsky Monastery, and the number of students in the Main Seminary reached two hundred people. At the Main Seminary, church history, mechanics, and natural history were introduced, and a class in mathematics and experimental physics was opened. The best of the high school students, who were already called students, were appointed lecturers in the lower classes. In 1797, simultaneously with the renaming of the Holy Trinity Alexander Nevsky Monastery into the Alexander Nevsky Lavra, the seminary was transformed into the Alexander Nevsky Academy. In the highest decree of Emperor Paul I dated December 18 (29), 1797, it was noted: “We have recognized the following decree as good: since enlightenment and good morals in the spiritual order contributes to enlightenment and the establishment of good morals in the worldly, we command, in addition to the theological academies that have existed until now in Moscow and Kyiv, to establish such theological academies in St. Petersburg at the Alexander Nevsky Monastery, and in Kazan, instead of the seminaries located there, providing them with everything corresponding to the rank and for teaching necessary." In the theological academies, in addition to general seminary courses, it was decided to teach the full system of philosophy and theology, higher eloquence, physics and languages: Latin, Hebrew, Greek, German and French. Graduates of the theological academy were assigned by mentors to theological seminaries and schools, to parish ministry, and by priests at Russian foreign missions and embassies. Many continued their studies in secular educational institutions. The best students remained as teachers at the lower-class academy. In 1808, there were 277 students at the academy. According to the general reform of theological education, at the beginning of 1809, the Alexander Nevsky Academy was divided into three educational institutions, which continued to be located in the Alexander Nevsky Lavra. Higher school - St. Petersburg Theological Academy; secondary school - St. Petersburg Theological Seminary; lower school - Alexander Nevsky Theological School. These are the events that Hierodeacon Philaret arrived in St. Petersburg in time for. After introducing him to Metropolitan Ambrose, Archimandrite Evgraf took Philaret to one of the famous figures of the Church of that time, Archbishop Theophylact (Rusanov) of Kaluga, who, thanks to his refined secular manners and excellent command of the French language, was welcomed at court. Theophylact's friend was his classmate at the seminary, Mikhail Mikhailovich Speransky, who held the post of Secretary of State. It was Theophylact, with the support of Speransky as a favorite of Emperor Alexander, who created a commission for spiritual education. Receiving the young hierodeacon, Theophylact asked what, in fact, he had studied before. “Philosophy,” answered Filaret. “It would be interesting to examine you,” the archbishop lit up. - Tell me, brother, what is the truth? – Logical truth or metaphysical truth? – Filaret clarified. – Not logical and not metaphysical, but truth in general. Here the guest thought and was silent, not knowing what to answer. Archimandrite Evgraf came to the rescue: - Have mercy, your Eminence! Even Christ the Savior did not answer this question! “That’s true,” Theophylact laughed. – What languages ​​did our hierodeacon study? - Ancient. Hebrew, Greek, Latin. – you need to know new things too. French, for example, I highly recommend. Everything remarkable in science is written on it or translated into it. Now we need educated monks who are open to new ideas. Perhaps Metropolitan Plato would not approve of my words, but nevertheless it is so. Learn French! Filaret listened to the advice and immediately rushed to master the French language, living with Archimandrite Evgraf and using his library. On February 17, 1809, the grand opening of the St. Petersburg Theological Academy took place. It introduced the academic degrees of doctor, master and candidate of theology. The training time was determined to be five years. Archimandrite Evgraf was appointed rector. Filaret expected to receive a position as a teacher of higher rhetoric at the academy, but suddenly it went to another Trinity monk, Hieromonk Leonid (Zaretsky). Still, Theophylact was not entirely satisfied with his acquaintance with Drozdov. Largely, probably, due to the fact that Metropolitan Platon has recently criticized Theophylact. Instead of a position at the academy, Filaret received the position of teacher of rhetoric at the St. Petersburg Theological Seminary. However, at the same time he was appointed inspector of the seminary. In another five months, Hierodeacon Philaret will additionally receive the post of rector of the Alexander Nevsky District School, established at the same seminary, while retaining his previous positions at the seminary. In a word, at first they offended him a little, and then bombarded him with positions! He received a separate room and could no longer burden Archimandrite Evgraf. But, oddly enough, his salary turned out to be less than the previous Trinity. “I don’t have a table yet, I eat like a Christian - bread and water with wine... I need twenty kopecks worth of rye and wheat bread a day. This is my abundance! - he wrote to his father in Kolomna. In the spring, Filaret met the Chief Prosecutor of the Holy Synod, Golitsyn, a man about whom he had already heard a lot of unflattering things. This frivolous helipad was brought to the top of his career by the fact that as a child he shared games with the future Emperor Alexander and his brother Constantine. Sashka Golitsyn was known not just as a rake, but as a serious naughty and disgraceful person. All of Russia knew about his antics. Then he, disguised as a nun, began to dance in front of a large gathering of nobles and clergy. He carried out a pirate attack on Count Saltykov’s pleasure boat and frightened everyone so much that he was exiled to the south, where he drank and played cards for several months in a row. What a gambler, God forgive me!.. The ugliest anecdote in the life of Alexander Nikolaevich is connected with cards. Once he played for a big bet with the son of the last hetman of Ukraine Lev Kirillovich Razumovsky. He squandered everything he had, and, not knowing what else to bet, put his wife Maria Gavrilovna, née Vyazemskaya, on the line. And he lost again. An agreement is worth more than money, Mashenka, having quarreled to death with her disgusted husband, moved to the handsome Razumovsky, fell in love with him, and he fell in love with her. She divorced Golitsyn and married Razumovsky, making Alexander Nikolaevich a universal laughing stock. And so, at the age of only thirty years, this scoundrel, whom all Russian people made fun of, became the royal overseer of the entire Russian Orthodox Church! Such an appointment was perceived then with great bewilderment, because Alexander Nikolaevich treated religion extremely frivolously, openly declaring that man was born for sensual pleasures. Upon learning of his appointment, he innocently exclaimed: - God! What kind of chief prosecutor am I? After all, I don’t believe in anything! However, having become chief prosecutor, Golitsyn was forced to pose as a person who was not alien to religion, but this pseudo-religiosity was expressed in the patronage of all sorts of fashionable mystical movements that poured into Rus' after the death of Paul I. And then one day representatives of the St. Petersburg clergy were invited to a holiday at the Tauride Palace. Metropolitan Ambrose invited Hierodeacon Philaret with him. For the first time in his life, he saw the bustle, glitter and tinsel of St. Petersburg light. All these people seemed to him fidgety, empty, pompous, stupid. And among all of them, the Chief Prosecutor of the Synod, a real helipad, especially stood out. The Metropolitan introduced Filaret to Golitsyn; he mockingly asked the hierodeacon about something in French, the young monk became shy and silently walked away, thinking about Golitsyn: “What a strange creature!” He later recalled: “What a clumsy savage I seemed to him then! What must he have thought of me? And now it’s funny how my ignorance of secular conditions comes to mind... I was ridiculous then in the eyes of the members of the Synod. So I remained an eccentric.” However, all this took some getting used to. Just like we had to get used to the climate of the Northern capital. Filaret was plagued by colds, which he steadfastly fought. Things were bad with Archimandrite Evgraf. In St. Petersburg he fell ill with consumption and felt worse and worse. Everyone was heartily worried about the forty-year-old rector of the academy, especially Hierodeacon Philaret, who was soon to become a hieromonk.