Diary

See also: Unpublished passages from the Diary Year 1830 * 1831. * 1832. * 1833. * 1834 * 1835. * 1836. * 1837. * 1838. * 1839. * 1840. * 1843. * 1846. * 1847. * 1848. * 1849. * 1850. * 1851. * 1854. * 1855. * 1857. * 1858. * 1859. * 1860. * 1861. * 1862. * 1863. * 1864. * 1865. * 1867. * 1868. * 1869. * 1870. * 1873. * 1874. * 1875. The diary of A.V. Gorsky, written by him in his own hand in a special notebook, begins in 1830, when he was a student at the M.D. Academy (1828–1832), and goes intermittently until 1840, when he was already a professor at the Academy. What follows are fragmentary daily notes from different years and even the penultimate year of his life (✝ 1875). (The purpose of this note is to deepen attention to oneself and observe oneself both in all respects, and especially from the moral side). Oh, unbearable fetters! From one glance at you, from one presence of yours, my frightened soul is afraid to indulge in all the freedom of my feelings. Now I was walking in the free air; there, it seemed, I was in control of myself, there I thought as I wanted; I wanted it as if I were the only actor; - I return to my kennel 1 - the old slave, who has already bent my neck to the ground, holds my hand; no, I’m starting, and until I recognize my element, I will write in this notebook everything that had a special influence on my heart. – Yesterday (let this day be known only to my God) I played whist with Fedor Semenovich Meshcherin and Andrei Abramych Afinov; 2 Some of their jokes at my expense had an extremely unpleasant effect on me. With great displeasure, I continued to play with them until they themselves stopped, unable, however, in their outward appearance not to depict the state of their souls, which they called regret about failure in the game and boredom of society. I left them in the same unpleasant mood; at night, when, at my request, they woke me up after the good news for Matins, I experienced it and found it to the same extent; in the morning - the same. Now I am colder to insults, but also colder to their disposition. I don’t want to cut my hands, knocking out glass, let them burst under oppression; I don’t want to look at everything around me through them. I mention this adventure at the beginning because, it seems to me, it disposed me to what I am now doing and what I decided to continue. I don’t know whether an unimportant case will have the power to determine for me a new kind of life, which I envision, that is, secluded, lonely, only with myself, face to face; but it is important to me because of the present state of my soul. - So I did not yet have another I, in agreement with me, but separate from me; There are two selves living in me; but they are the same one me, only in two different more or less settled and strengthened positions - the same me from two sides, whose initial formation and gradual growth and strengthening I little comprehend. There is an all-pleasing me who submits to every circumstance, gets along with every disgusting creature, exists to my outward happiness - this me, it seems to me, was born in me in the years of my childhood, perhaps from my upbringing. Another independent me, from whom every time I receive severe reprimands for obedience to the first one who was born with me; This is the natural vitality, elasticity and self-extension of my strength. I was brought up under the threatening rod of modesty; The hand of fatherly care, always cautious, cherished me and at the same time forged heavy shackles for me, which grew deep into my soul. My homeschooling was short-lived; I soon understood what was being handed to me, but without condemning my teachers, I will say that they gave me food not in the form required by my abilities; they adhered to that long-standing rule: learn what is given to you, then you will think about what you have learned; I don’t blame you, because they didn’t understand me, they didn’t understand perhaps the most difficult science of education. That’s why I showed myself more on the side where little of my self-action was required, where it was enough to surround myself with the works of others; That’s why I had a keen inclination towards literature, where my natural liveliness, subdued by upbringing, could have at least some activity in dressing up ideas picked up from others from one outfit to another, and then very rarely into my own. The sciences of memory, with the exception of languages, which I like to learn not through the study of words, but together through the exercise of the mind in the works of them, are difficult for me. – I’ll tell you about my further education later; I have only spoken about half of my childhood existence. The education of my mind was poor, and even poorer was that of my heart; this child, it seems, showed itself in nothing but my weakness; he was forgotten. By this I do not mean that the moral side of my soul was left in complete neglect; on the contrary, I thank God for such faithful feeders, whose wise instructions conveyed to my soul, and the rules enshrined in the depths of my soul, still keep me on the good path. But here’s what’s unpleasant for me: why they didn’t try to base my morality on my own feelings, why they didn’t bother to reveal God and his holy religion to me in my heart; and why is that which should be my property for all eternity occupied by me from the outside? The main and almost general method of such education of the heart is the formation of a sense of the strictest legality, based not on the love of the heart, but on the feeling of fear and pain of punishment. “Thus, the summers of my childhood flowed quietly, modestly, deadly, I was not taken out into any society, and at home I always lived only with adults, and being distant from the little naughty people, I played little pranks, it seems I never frolicked; in a word, before entering the school I lived like a monastery in my cell. I began to lead my life somewhat more actively when I became acquainted with many naughty people; I was not one of the last among them, but also not among the first; the violent forces of my soul broke through, but soon entered the boundaries strictly defined for them. Here is a sketch of my childhood. I pass without attention the four years that I spent in my homeland from moving from school to seminary to moving from seminary to academy, because here too I only rattled my chains, and this pathetic rattling pleased my mentors and my educators; in class I was praised for my modesty and obedience; at home they developed in me a boring servility. It was especially unpleasant for me then, and even now, that my parent, while helping me in my classical studies, corrected my problems, almost without asking or touching me at all. The only benefit to me was that I was highly regarded among my comrades, and I was perhaps less deployed than others. At this time, when the heart begins to look for another heart, I was dead; I had quite a few acquaintances, that is, comrades who loved me and were loved by me, but not a single friend. The most respected Dmitry Feodorovich 4 deeply, although in a short time, fell in love with me; one might say that I became better acquainted with him only the day before his departure; and we said goodbye with tears in our eyes; Having said goodbye, I walked home with noticeable despondency. He, perhaps, observed me more and therefore is more closely attached to me than I am to him. A new era of my life - entering the Academy. At first, here too, I held on to the thread whose end was tightly tied in Kostroma. Quite a bit of time passed until I was brought out into a more spacious circle of freer activity; every step I took was measured, and every step I took with timidity; I was somewhat encouraged only by the fact that I had people here who were well disposed towards me, both among the bosses and among the older students. From one of the first 5 I first got myself a companion, then at least a friend. But the unclear, indefinite features of his soul did not make a living impression on me, so I could soon leave him, for a long time I held my lonely soul towards him, which was already beginning to feel its loneliness and emptiness, the recommendation of my benefactor 6 ; but a weak leash! My heart was already attached to one, tender soul, although more sensual than I would have liked - my not comrade, but friend 7 . We shared all the time free from his and my studies together, although often too childishly. And for this reason I often felt hungry in the rapture of love; In my soul there nestled a higher demand, which my dearly beloved could not satisfy, fearing that friendship would become an interest. We quarreled and made up with him every day; I lagged behind and pestered him, although he was more faithful to me. With him, however, I spent the first two years of my academic life. He left, I was left alone and, moreover, among people with whom I could not have the shortest contacts; That’s why boredom often overcame me. The insatiable fire burned, there was no food; I thought to find peace in the heart of my beloved and respected A. A. A. 8, but I myself know how hard it is to lag behind the old friendship; I don’t want to act violently on his soul; Apparently, I myself am not yet so strong that I cannot attract him to myself with myself alone, therefore, even if I had time to tear him away from others attached to him and to whom he is attached, he would soon feel his mistake in the exchange, and then the last evil would be worse than the first. So now I'm alone again. God of my heart! You alone know what else this poor, unfortunate heart of mine must endure! So it’s always just me, the same one that was bought at the price of my freedom, everywhere I was hired as a service, everywhere I found work. But my inner part of being has not yet found either a clean channel or a strong vessel. It becomes fuller and thickens in itself, and this fullness destroys me... I want to pour it out, at least through pen onto paper. Paper is now my true friend. Letters are the story of my heart; and just as the activity of the latter is continuous, so let my outline of myself be continuous; I want to experience and notice myself at all points. - I still need to say a little about what I am in the opinion of my present world and what in my own - and here you can find the same two selves. November 27 days. In the morning I felt as if I had been tonsured a monk. And despite the fact that Father Rector, who tonsured me, spoke ill of students’ monasticism in general, I was very happy with my new condition and had the blessing of my parents. Although my mother declined a meeting with me, I don’t know for what reason, for two months, however, considering me blessed, they received me kindly. It’s wonderful that even after waking up I rejoiced at my good feelings and the feelings of my parents. God! Tell me the way, where will I go?... December 8 days. Who's there? Who wants to talk to me? Who is talking to me? Is it only my soul, carried away by its previous mood, that creates new images for itself and transmits them to my inner feeling? Or is my good angel, sent to me who wants, seeks, and strives to inherit salvation, talking to me in the hour of night rest, awakening me to the light of the coming Zion? No! My very soul tells me that this is the voice of heaven! I now saw that we, all the students, had gathered in the hall for the service of Matins. When it was necessary to sing: behold the Bridegroom is coming... (as if it were during Great Lent, Holy Week): then all the students with the singers left the hall and, continuing to sing this verse, walked as if... to meet the coming Bridegroom. When the students, having lit candles, left the hall, I hesitated for some reason, looking for some verses in the church books, and after that, without lighting my candle, because I did not hope to keep it burning, I followed the others, but had already overtaken them far beyond the monastery. Oh my God! Vouchsafe me to meet You like the wise virgins! oh Lord! If I want, save me; If I don’t want to, save me. Anticipate - hurry up soon, soon; died. March 25. As soon as I got up in the morning, I left my room. At the request of S.F. 9, I came to him and drank tea with him, although somewhat against my own desire; I wanted to honor the holiday by somehow curtailing my self-indulgence, but it didn’t work out that way; I decided in my mind to at least reward this incontinence of my desire with abstinence of the tongue, silence for the glory of She, over whom there were so many miracles of silence, as the Most Reverend Philaret puts it, but even that did not happen. My tongue often itched and I often callused it. After tea, during the rehearsal, displeasure arose between the comrades, and on occasion I did not hesitate to engage some of my comrades with stories about them, although without bad intentions. In the church of God I stood unworthy of the shrine - Lord, forgive me! In addition to talking and laughing - while moving from one choir to another, with some arrogance he expressed anger at those who, through carelessness, did not deviate from my path 10 - oh, impatience, indifference! He joked about the preacher both inappropriately and somewhat immodestly. After lunch I visited E.P. 11 was engaged in reading the polemics of Archimandrite Innocent 12; drank tea; read students' sermons with recitation; made comments to each other about pronunciation. He doesn't like my unevenness in raising and lowering my voice; He made comments to me about my very sermons, that they, being filled with more feeling, had little foundation, that the pronunciation of my last sermon was contradicted by the opinions of my comrades. Separated; At home I wanted to start preaching for Color Week, but N.P. 13 prevented this. They talked with him, although a lot of empty things, sang, and finally chatted and laughed for about two hours. What foolishness! I myself complain when this time, which is very convenient for studying, is taken away by Inspector 14 for other, albeit less useful activities, and yet I spent so much time completely without benefit to myself and even to the detriment of the composure of spirit that is necessary for me. After dinner, I visited H.P. and read Father Philaret’s sermon 15, quite pompous, little edifying, neither living nor dead, neither cold nor hot. This is what is called neither warm nor cold - the imam will vomit you! - It immediately happened that when A.I. 16 came to announce to me that Fr. The inspector assigns me, instead of a brief review, to do a detailed explanation of the 6 chapters of Daniel, I expressed my disappointment. Here Efim Polikarpych quietly, meekly, jokingly, with a kind heart, reproached me with impatience, urging me to wean myself from it by the example of people who are hot-tempered and do a lot of bad things when they are hot-tempered. May 23. That’s when I decided to add a few more lines to my diary, which would be more decently called a monthly diary. I would like to record the words of the Sovereign Emperor Alexander Pavlovich of blessed memory. When he asked one of his associates - some lieutenant general: what do you think, count, when was I a true Christian? The count answered: I don’t know, Your Imperial Majesty. The Emperor said: in the twelfth year. Then I learned that the most powerful kings are nothing without the help and power of God. When I heard that Napoleon was invading the borders of my empire, I grieved that I could not oppose him with a worthy leader with all the multitude of forces that vast Russia promised me, and I prayed to God to send a wise commander. My prayers were answered; Kutuzov was given to me; Almost every courier pleased me with his success. Napoleon was expelled from Russia; I thought that the Russian affair was already over; Kutuzov suddenly dies; the French case was not yet decided; I cried and prayed in my tent; God sends me Moreau, Napoleon's personal enemy; but Moreau was also killed. At Waterloo, when I stood and discussed with him and Platov, I suddenly saw that the French were loading a cannon against the three of us; I point to those standing with me. Platov tells me: well, Sovereign, let’s leave. But I told him in response: if I am guilty, then let God punish me, and I calmly continued my conversation; I already see that the cannon is pointed right at us; charge; Here the cannonball falls and Moreau swims in blood. Platov told me: behold, Sovereign, the guilty one has fallen; we should leave. I ran into my tent and burst into tears; I cried again and prayed to God for the leader. I am invited to a military council, but I cannot go. Suddenly the Prussian king sends a courier to me with a proposal that Prussia takes the side of Russia - and Blucher became our commander. Then I clearly saw the right hand of God and thanked my Provider. January from 9th to 10th. It seemed to me as if I, dressed in the robes of a monk, stood together with my parent before His Eminence, our Metropolitan; as if he appoints me to the Academy and orders me, in case of any needs, to write to him in St. Petersburg. God! who is the message of your way 17 . June 6. The soul, like air, is forever in motion; like the sea, it sways forever; Every day has its own ebb and flow of thoughts and feelings. Every morning, as soon as I open my eyes, a multitude of objects, close to me and distant, related to my duty or benefit, important and insignificant, are pressed uncontrollably into my soul: this is the beginning of the tide! It increases as the day progresses; finally all the emptiness of the soul is filled; every strength of it - willy-nilly - is filled with this salty sea water to its full; the soul feels its burden, heaviness and fatigue; the tide begins to ebb - the opposite desire, a return to the previous point of one’s existence; forces are drawn to their center, the reserve is collected and decomposed; the soul is at rest on the outside, but is active on the inside. Everything unimportant for her, during this calm, disappears and is erased from her mind and heart; everything that has affected her with force is strengthened in her thoughts and feelings, subjugates the closest of those and others, unites with them, so to speak, becomes overgrown with them and remains in the soul for further stay and action. This precipitation is always necessary, but not always so perceptible that by itself, with all its qualities, it is clearly visible at the deep bottom of the soul, on the shell of our consciousness. So it is not bad to catch some currents, where something useful is seen, both in their rapid ascent, and in their calm retreat through the mouth of Tantalus - the mind, and, having reviewed, purified, processed, mixed with others that were in reserve, poured with pen onto paper, if not for any species in the future, at least for the sweet confidence in rational self-thinking at the present time, so that in conscience one can express one’s dark inner being can be distinguished from the animal. Let's get started! And what else? – Let this be the beginning! – There have been many such beginnings before: sometimes in the form of daily notes, in which it was supposed to notice everything that happened to see, hear or do in the whole day of God; sometimes in the form of a touching monument, where only the holy, or, more modestly said, pious sensations of my sinful heart should have been contained; sometimes in the form of a self-descriptive painter, who was allowed to touch with his brush the very depths of my soul, to confess its secret sadness and boredom, its secret vices and shortcomings, as well as to depict what my own consciousness, or the observations of others, discovered in my strengths and their activities - except for the bad - then in the form of learned remarks, extracts, or extracts. But the first assumption was not successful due to its useless vastness, the latter because of its limitations, constraining various activities and moods of the spirit, differently determined by different cases, new and changing every day. With a real beginning, I do not put any limits, rules, conditions for the choice of objects, thoughts and feelings when putting them on paper. May God grant that, having made a beginning, you do not abandon your intention! June 29. Oh, the inexpressible goodness of God! Eternity is not enough for those who want to glorify the All-Good! You have found once again, O my God, the sheep that so often strayed from You. Oh, may this be the last time! Oh, may I never again be separated from Your fence and flock! If, Lord, through the weakness of my nature or the evil tendencies of my will, I again become absent, or fall away from Your flock, then let this not be the last time; again and again, seek your servant, as before, as now. I trust in my God! Now he has so wonderfully shown me his mercy towards the sinner who turns to him that I am not afraid of getting lost forever; - I will wander, but I will again be turned by the voice of the heavenly Shepherd to the path of truth. The Lord put in my heart the desire to begin true service to Him; the soul accepted the word of the Lord; thoughts began to involuntarily turn to the object of holy desires; feelings turned for a time from the earthly to the heavenly, from the world to God; I prayed to God to enlighten, instruct, and convict me with his word, because I saw that the kingdom of God’s truth should begin and grow in no other way than as the kingdom of unrighteousness was destroyed in me, and I myself felt so blind to my untruths that I could not vividly recognize my own iniquity. In these thoughts, having called upon the Lord Jesus with faith, I take the book of the New Testament, unfolding the Gospel, so that from the lips of the Divine Teacher himself I may receive the word according to my heart. And what do I find: Matt. XXIII: inside you are already full of hypocrisy and lawlessness. The deep correspondence of these words of Jesus to the Pharisees with my inner state struck my soul, forced me to turn all my attention to them, to apply their inner to myself, to my skills, to my exercises in serving God, to the very disposition of the spirit with them, to the constant principles of its action. And I could not find anything truer than to say about myself: I am filled with hypocrisy and lawlessness, since I have never yet lived according to the law of the will of the Lord; if anything appeared in me in accordance with his demands, then it was visible only before people, not before God, not for long, instantaneous, undermined by contrary internal inclinations, as if hypocritical. And with reverence I accepted the word of reproof, for the correction of my heart and will. But I tried, like Abraham once did with simple faith, to ask my God, I am earth and ashes, if he would give me something to bring joy and consolation to my oppressed spirit. Oh, who will worthily magnify the goodness of my Creator! Again, in the spirit of faith and hope, I take the Holy Book and by chance, but joyfully, I find comforting words under my hand: at one hour I left, and found others standing idle, and the verb to them: Why are you standing here all day, idle? I tell him that no one has hired us. The verb to them: go you also into my vineyard, and it will be righteous, take it. Matt. XX, 6. 7. Could anything be more gratifying for a sinner who begins to sigh about leaving his God! Thus heavenly joy illuminated my sad soul; I fell in reverent amazement before my All-Seeing Father and glorified His love! So this is not a chance meeting with what I wanted, what was necessary for me; these are the bright, clear instructions of the finger of my Jesus, this is His living voice; He spoke no more clearly to Saul: Arise and go into the city, and it is said to you what you should do; John said no more clearly to Simon Peter: follow me. XXI, 19. - But in these same words I recognize that this eleventh hour remained for my conversion. God! do not let me stray again from you, - or: woe is me: at midnight there will be a cry: behold, the bridegroom is coming, come out to meet Him. What will I bring to the Heavenly Bridegroom? The doors will be closed for me, I will be cast out from the holy community of the friends of God, rejoicing at the marriage of the Lamb, I will wander in the darkness and cold of the night, I will perish forever. “The calling to the grapevine also has an application to another thought that occupied me before this: to serve, with the help of God’s grace, for the benefit of my brothers, whose instruction the Lord Himself entrusted to me. Oh, lest my hope be in vain! June 30. The Lord strengthens me - and I still live: glory, Lord, to your strength! Glory to Your mercy! Glory to Thy kingdom, O One who loves mankind! January 22nd. For a long time, notebook, you lay there as if abandoned, as if forgotten. It’s been a long time since your master confided his secrets to you. Accept at least now a few lines from him - Another attempt to control yourself; Lord, give me strength and weapons. I demand an account from myself: “What did you do today? What did you think today? Did you do anything good? Did you do anything for the benefit of others? Did you correct anything bad in yourself?” The thought is spinning; I can’t figure out what to answer; the word cannot be found; the ink is drying on the pen. This is what it means to neglect oneself for so long. But to the point! The beginning of the day now passed in the same order as on other Mondays. I got up quite early; wandered, struggled with his thoughts: - indomitable! I wanted to direct my soul to the right path; tried to take the path to the Lord - and remained in the same place, like a door on the heel! Hence, reflecting on my classic deeds was not successful: it can only be seen that everything is fine with God! I didn’t feel or act as well in class either. If the soul were more firmly attached to one good, constant idea, then this idea would give the proper direction, sometimes it would add speed and strength, sometimes slowness and prudence to the whole train of my thoughts. God! Place this saving weight at the bottom of my soul, so that I may swim safely, and overwhelmed, I will not drown. – Then I spent the time until lunch researching Bachelor 18, which I haven’t finished yet. After lunch I talked with my companion 19 coldly, although in appearance he was not boring. In general, the weather is damp. He worked with his fellow countryman Pavel Petrovich Sokolov on 20 Greek translations; began to write about iconoclasm; saw and spoke with Stefan Timofeevich again; went back to his thoughts; I worked hard, but didn’t feel direct success. The only consequence of all this was that I began to sort through my old papers with the intention of finding my previous notes, putting them in order and continuing to make comments on myself; as I began to do more than once. If we speak from the bottom of our hearts, then we must admit that there was also an impulse for this, which itself was born from yesterday’s conversation with the one - what an incident so closely knitted my real affairs with him, as I now have these notebooks! - with the one I talked about more than three years ago on the third quarter of this notebook 21. Some dreams still sometimes wandered in my head: now they are crumbling! May God bless them with success! In this I hear a new voice of Providence: where is it calling me? I will not escape the inevitable; the inevitable will not escape me. January 23. Why bother writing for yourself? Why seek out a deliberate word, special matter? I read my note dated June 29, and it seemed to me that what had happened to me. If someone told me something like that about someone else or about myself, I don’t think I would have believed him; but can I have any doubt about my own experience? And yet - wonderful self-forgetfulness! wonderful composure! I almost forgot this directly Divine conversation with me. How many such cases are there in everyone’s life in which the veil of events, apparently following each other in a natural order, so to speak, is torn by the tension of the finger of God, writing his destinies on it: there are eyes, and there are minutes - we see, we are amazed; when he writes to us grief, we tremble; when there is joy, we rejoice. But the minute passes; the eye closes; still a little, still a little... the wonderful is lost from the heart, from consciousness, from memory. The hand is tired; the head is tired; eyes close; the day he worked, the night he rested. But from the morning night you are Good, enlighten my darkened soul, as a Lover of Mankind!... How mercifully You, Lord, look upon my desires, since they are more or less in accordance with Your will. In the evening now, bringing to mind what I did during the day, I felt something unpleasant, remembering that this day I worked only for myself, without having the opportunity to do good to anyone. As soon as this thought was born, an opportunity was found to fulfill it: I heard the complaint of my cook and, as much as I could and knew, I made a contribution. Pav. Simonych 22 showed me a letter sent to him from his uncle 23 for Vladimir, 2nd degree of the Great Cross, for his vigilant care for the welfare of his flock and the establishment of Orthodoxy in it. And my nephew is delighted from ear to ear! January 24. Half a day has passed; I talked non-stop for an hour in class; what will the other half-days give birth to? Will there be any benefit from sowing? – How I would like, having first rooted in myself the idea that all knowledge of reason should be directed towards its last essential goal - the elevation of the dignity of my moral being, to promote, with the help of God, its development in others. What a blessed work - to work for the glory of God, for the good of our brothers! for your own bliss! And we can easily achieve all this with any deed that Providence puts in our hands! Now I was at the send-off for Fr. Evlampia 24 to St. Petersburg for consecration as Bishop of Yekaterinburg. There was a lot of pitiful and funny things: and any separation from a person to whom they are accustomed, to whom they are attached with a feeling of respect and gratitude, is not easy; It becomes even harder when we are not rewarded for what has been taken away; These are the ideas that, it seems, it was impossible not to have on this occasion - ideas that arouse a deep feeling of regret in someone who would not want destruction or decrease, but an increase in good. - But on the other hand, they were too in a difficult struggle with the comic action of O. R. P. 25 for them to be able to maintain their character. “Is it not from here that I had those ugly impulses towards idle talk, the influence of which I strongly felt even after, when I began to come to my senses? Thanks to friend 26; a few hours of the night corrected me. Yesterday was like not my day; At first I let myself feel for a long time about the lack of sleep last night; then until late after midnight - things are classic. - I don’t want anything to be like this or today and tomorrow: so I’ll put down my pen! Feb. 20. I felt as if I was at home in my own circle; I remember the people who were with me: my mother in tears, my father, Andrei Andreich, Father Kirill... 27 and there were someone else. Everyone was sitting in a circle: as if they were discussing something important. The subject of conversation and concern was the extreme mortality rate in Kostroma; from some speeches one could conclude that it was also rampant in Moscow. Mama, making a general conversation with me, said with tears: “That’s it; when my father dies, where will I go?” - It came to my mind later that I heard from Pavel S. F. 28 a prediction supposedly from some wanderer, which consisted in the following words: “nowadays people are dying because there is no bread; but next year there will be a lot, but there will be no one to eat.” March 10. Day of blessing and grace! God has vouchsafed me now to be a communicant of St. meals. - Blessed moments of St. supper, - oh, that you were centuries, eternity to my soul! I can leave and forget everything for you. I don’t know about others, but I notice above myself, and I notice very clearly, that the moment of receiving St. gifts within oneself has great power over the soul. Somehow everything becomes more peaceful, warmer, softer! The soul is more loving and joyful! The fear and feeling of unworthiness that previously possessed her merge into nothing but thanksgiving and praise. - Oh, Lord, prolong these sacred sensations in my heart, so that I may glorify, sing and magnify Your compassion. I prayed for Vespers in Trinity Cathedral. My favorite place here is to stand between the wall and the right choir opposite the relics of the Reverend. Many special things are aroused in the soul of those who stand before God in the church where the remains of some ascetic or sufferer rest. Here the great Divine power of Christian piety becomes very clear; the thought of death here does not terrify, but pleases with triumph: you stand at the tomb of a person whose spiritual dignity you do not know - your thought, following his soul beyond the boundaries of this world, is still having fun looking for it on the right hand or on the other side: you stand at the tomb of a righteous man and boldly strive for his soul to the gates of heaven; it is there, and you, flowing there, are filled with heavenly sensations. March. from 30 to 31. It seemed to me that I had returned again to my previous student state, and precisely to the first half of it; lived again in the same room where he lived before; we (with me I remember Ivan Ivan. Smirnov 29 and some tall, dry Ivan Afanasich, about whom I was told that he studied had already been agreed upon, was, according to someone’s exact expression, with a dowry without this) was my former eldest 30 . This time he frightened me with his words, his movements, the stony strength of his hand and his attempt to enclose me in his terrible embrace; however, it was unlikely that the matter would go beyond a joke. It seemed to me that he sometimes laid his hand on me: it was a mountain, both heavy and tough. Yes, Fr. appeared right there. the viceroy 31 (I don’t remember the speech coherently) said to something that his Eminence (I don’t know - who?) did not agree to tonsure him into monasticism, as if for some fear of his rapid superiority: “In fact,” he said, if I am now an archimandrite, then what does he fear even further ahead? “... Here is a picture of the vision: however, for completeness it is necessary to add that my O. Evviy was also there... 32 And what is its meaning? He responded to me terribly as soon as I woke up; responded from the previous state of my spirit and my strange present situation. Before this, I was in Bethany at Eve’s name day. Step. Margaret. 33, and before the guests, Fr. Eusebius, said and did some stupid things; Then my friend, saying goodbye, remarked to me, saying: “Be kinder!” His words sank into my heart, made me think about myself, and although spiritual blindness did not allow me to clearly see my heartfelt defilement, nevertheless, to seek forgiveness from my God for my sins; I tried to get into a state of touching contrition, but my soul was quite dead; everything went reluctantly; thoughts dispersed even during prayer; boredom was overwhelming; the tension of dispersing this cloud, too unhappy, plunged me into sleep prematurely... Yes! it was extraordinary for me! The candle remained with me on the table; I lay down in my clothes, apparently without the intention of sleeping, on my sofa and from the second half past ten I slept until the end of 1 hour after midnight. This has never happened to me before!... So what from here? I’m imagining that there aren’t some things here? Was it not the enemy with whom I must fight who wanted to appear to me in that stone hero? Returning to my previous state, precisely to the first half of it, didn’t it make sense?... Oh, Lord, save me! I should also remember to never leave a rather tall unextinguished candle overnight, especially on the table. Having woken up, I still wondered what had happened because of my carelessness? The candle was all torn up by the hot soot that had fallen from the lamp, and at its very root it was melted so deeply that either the paper or the lamp itself, located here, could catch fire, the candle would fall on the table with the fire... and what a disaster it would be... Oh, Lord, save me! April 12. The hours of desire to strengthen one’s moral image for the future are so rare! It’s not that the thought of oneself never comes at such long intervals: there is rarely enough determination of will and concentration of attention for this matter. Sometimes you get tired almost to the point of mental inactivity, sometimes filling your head with a multitude of impressions, thoughts, judgments collected without any connection, with a multitude of read narratives, where each writer tries to distinguish himself with his original view of the most ordinary things - in such a state of ambiguity, uncertainty, saturated like a sponge, but not yet having time to assimilate anything, and would like to write down, put on paper the whole chaos of his thoughts, his soul - but not you know how to choose what to put on a pen; Sometimes urgent work takes over all the time. The most important thing is that there is no final determination to stand by one’s own rule. Will this moral regularity ever develop in me, which would give every action the weight of character? And today I read a lot of different things; and today I said to myself: this heterogeneous multitude must be brought to unity; divide the motley crowd of newly arriving thoughts into their classes and put on them the mark of their thinking. But how can this be done every time, during other important matters, when such reading for the most part is given only to an hour of rest, or freedom? At the very least, it would be useful to be aware of the fact that either in itself, or in relation to my own circle of activities, is of obvious importance... For today, I will note article No. 10 of the Telescope of 1834. About the priestesses of ancient Greece. Here the author (Mutter), intending to draw the attention of his contemporaries to the need for the moral education of women, wants to show how much Greece benefited both in artistic, moral, state and domestic terms from the fact that women had so much importance in its churches, so much participation in the administration of its religious rites, and therefore stood at the highest level of moral influence. He looks at Greece at a very early period of its existence, before philosophers, rhetoricians, and sophists established their dominion in it (p. 103). What is known is that the priestesses themselves were engaged in instruction in the sacraments they served, that is, as the author thinks, they explained the symbols of virtues that were presented for public veneration in personified deities and goddesses. "Instruction in morality, he says, was limited in Greece to a few rules and some examples. But the myths of Ceres and Proserpina were filled with these examples. Let us cite just one feature: what could better express the strength of mutual tenderness of mother and daughter, as the condition imposed between Pluto and Ceres, by virtue of which Proserpina had to spend half the year with her mother, and the other half with her husband? Consequently, who was Is it more convenient for the Eleusinian priestesses to explain the importance of these wonderful examples of family tenderness and devotion?“ But in the church they are teachers, and at home they are living symbols of the same virtues. The Virgin, Hierodula, who dedicated herself to the deity, served as an emblem of purity and innocence: these virtues should be valued not by a feeling formed in the Christian spirit, but by the feeling of the time to which they belonged. What a strong influence they must have had on the living spirit of the Greeks, so sensitive to everything great and beautiful! The great men of Greece often present to us examples of a life full of energy, virtue and heroism, a life constantly the same from beginning to end, which can be more likened to victory than to battle. Didn’t these men learn in the church, as well as in the family circle, examples and lessons of this greatness, so much befitting them... The Eleusinian priestesses taught men to be proud of the labors of the farmer; The Parthenonians taught women to glorify themselves by imitating Minerva and to become the Minervas of their families... The experience of the social influence of women on the spirit of the Greeks under the guise of this priesthood: when it came to making the people understand the beneficence of the original Greek institutions, laws and civilization in general, they entrusted this to the priestesses. On the last day of the Eleusinian festivities, the Athenians solemnly carried out the books of their laws into a sacred place, meaning that all honor for these laws, which constitute the glory and happiness of the fatherland, belongs to the deity. The priestesses of Eleusis presided over these festivities, performed by the most distinguished persons in Greece: and each mother of the family participated more or less in the main role played by the stewards of the Thesmophoria. Greece wanted the meaning of this ceremony to be understood; and so that it would not be taken simply as a church rite, so that it would constitute a public and moral celebration together, it was established that the women who were entrusted with carrying out the laws were chosen from the various tribes of Athens, from among women married and born from a legal marriage, and they were ordered to spend the days preceding the holiday in solitude, to indulge in piety, avoiding all expressions of family tenderness (i.e.?...). To invite the mothers of families in this way so that they contribute to the benefits of politics and religion, to elevate them to the dignity of priestesses of the law, to entrust them with public priesthood, would it not mean to encourage them to try in every possible way to instill in the sons of Greece respect for ancient teaching and love for popular decrees?.. Enjoying all the honors of the priesthood and better churches than in Egypt, where they tried in every possible way to hinder the moral influence of women; but not enjoying all the freedom and not being in such numbers as the virgins of the churches of Mogog and Comana, in choirs of several thousand, or whole legions singing and dancing; – accustomed by their matrons more to the important movements of the holy maidens of Zion (what goes without saying here?) than to the frisky dances of the Cappadocian maidens, preferred when elected to sacred positions primarily for their beauty – the Greek maidens, hierodules, calephores, lycnophores, served a lot for the education of the arts among the Greeks... Enough about the beneficial influence of female priestesses. - About the decline of this, the author says: "before the complete establishment of the female priesthood, Hellas was mired in ignorance, was an inglorious country; it fell along with the decline of this priesthood. This decline was caused by: 1) the jealousy of the priests who wanted to regain the rights stolen from them by these Hierodules. 2) The women themselves: they gave up the churches to the priests, the dominion over the minds to the philosophers; they neglected the wonderful Ephesian institution, as a result of which they should have been engaged in the instruction of youth; in some festivals, where their priesthood played the main role, they did not know how to stay on the line separating enthusiasm from extravagance, religious ecstasy from the vulgar riot of the bacchantes; in the church of Venus they did not know how to distinguish charms from temptation; when their fatherland was enriched by trade, filled with objects of Asian luxury, then they also indulged in general effeminacy... The Eleusinian hierophantids and Athenian hetaeras, having learned about the disorders of the priestesses of Paphos and Corinth, were inflamed with indignation: from that time on, the Greek mothers of families realized that their gynoecium had become a safer refuge for their daughters than the church... There was no higher purpose for women of Greece, Greece lost its moral festivals; the morals of the nation perished; the nation itself disappeared... This, the author notes, is the fate of all nations, in the depths of which women do not correct, under any guise, the moral priesthood that belongs to them for a higher purpose. Without this priesthood there are no morals, no family spirit, and without this latter there is no national spirit; Without the spirit of the people there is no nation.”… Here I finish my copy of the words and thoughts of the author. April 15. Palm Sunday. Counting 24 hours in a day, it would seem that it would not be enough to say that every day adds some new trait to the personality of our character, mental or moral. And unfortunately, often nothing is noticed. Hours after hours pass, like drops flowing after drops - smoothly, imperceptibly: the number of lived minutes increases, but the stock of preparations for the moment after which human eternity begins does not increase; – Isn’t it still decreasing? What lies so heavily on my eyelashes? What kind of dead drowsiness fetters my eyelids? Awaken to a vigorous, fresh, living thought! Sprinkle, O vigilant Angel, a tired brother with heavenly water, so that the thoughts and feelings, sprinkled with this life-giving moisture, that have fallen asleep in my head and heart of this day, may awaken... No! lazy! – Let us note this for today: I had the pleasure of talking a little with P.S. 34, about the dignity of so-called mysticism - we praised it, understanding it not in the pure sense of its name, but only as half of Christian worship, the most life-giving and essential. The reason for this conversation was the mysteries of magnetism, which are very closely connected with the religious mystical trend. I recently read in the Telegraph (No. 1–4. 1834) a story called: Emma, ​​which interested me very much: it reveals the influence of the magnetic creature Emma on one young, crazy Prince S**. Moved by pure love, the girl cures the unfortunate with her being; endowing it with this; itself is depleted; and then, when it remained for these two creatures, now filled with one life, to form together like two halves of a dissected ball, the calculations of the mother, who thinks it is better to arrange the fate of the son returned to her by the poor German woman, drag him into the net of the best, most brilliant party, and pitiful Emma is driven into a coffin in a few hours! The task for magnetizers is: is it permissible by the existence of one to redeem another, a soul full of strength and life, to pour from one crypt to another - when it is still unknown whether the newly formed being can move again to the merging of its borrowed strength and life - with their source; to kill one in order to give life to another, when it is still unknown, and it is even very doubtful that this life will develop in this new being with the fullness and strength in which it appeared in that one... Therefore, I really like the remark that the author of the book about the Prevorst clairvoyant 35 makes to all magnetizers, healers, fathers, mothers who want to help their sick children with this method of treatment - the following remark that to magnetization should be resorted to as a last resort, as a desperate means, and then with great caution. April 21. Eve of Holy Easter. The ancient Passover or Paschal lamb was consumed with bitter herbs: and the new Passover or New Testament Paschal Lamb is shared only after the sorrow and illness of the sacrifice of the cross. Whoever is conformed to Jesus by death will be conformed to Him by resurrection, according to the teaching of the Apostle. To the extent that someone has drunk from the cup of sorrows of the Divine sufferer, to the same extent can he expect the joys of His resurrection. Compassion for Him, about whom we know that He Himself through suffering He has already entered into glory, is not excessive and in vain: it, drawing our attention to the guilt of His suffering, soon merges into one feeling with suffering or pain about ourselves... These thoughts made me wish and ask from the Lord that He would give me at least a drop of a certain part to taste from the sea of \u200b\u200billnesses, which the Redeemer of the world felt in the deepest way in himself in recent times the days of his earthly wandering: and the All-Good One, it seems to me, did not reject his daring desire. My God! I confess to You alone for those minutes when my soul seemed to be immersed in the same waters that reached the soul of Your Only Begotten Son. It seemed to me that I sometimes understood with my feeling the depth of the ulcers of His spirit, which in the last days of His stay with us fell upon Him one after another, continuously, and one more painful than the other. What heart could contain everything and bear everything that your heart contained, carried, endured, Jesus! I give praise to You, my immortal Lord, for You have made me worthy to be a companion of Your passion. It was no less comforting for me to see living experiences of the deepest penetration of this feeling of compassion even in those from whom it was not expected. How deeply I was touched by the interrupted, barely pronounced words of the Gospel from tears - in the mouth of O. R. 36 during the reading of the Passion of the Lord!.. No! I see pride; I will expose myself to myself; I’ll leave the judgment to myself for the future. Crazy me! what does this mean: it is comforting to me... even in those from whom this was not expected... How dare I say that these were less accessible to that Divine source, whose bitter streams are so sweet to the soul, than I? - God! Don't make this a sin for me. Grant me and them to penetrate deeper and deeper into the secret of the power of the word of the godfather. This sacred pledge of new Divine gifts that I have acquired gives me the hope of not being completely deprived of these latter ones. And what if the Risen One touches my heart with at least one ray of His Divine glory, joy and bliss? Then – what can I put in the price of the sim? Rejoicing in God our Savior is a part of the Divine souls as high as the soul of Mary! Grant me, Lord, at least this last measure!.. Here is soon a memorable moment of worldwide renewal! Unconstrained within the walls of one Jerusalem, the families of one Israel, entire tribes and peoples will begin their Easter and with millions of lips in an instant they will say: Christ is risen, Christ is risen! and the fire of joy will ignite its spark in every heart, whether for a long time or for a short time, a delightful sight for the spiritual eye! But what shines so quickly from one end of the sky to the other, what moves the souls of those millions so powerfully, is not yet ours; This is not enough for us; we need to look and warm up our own spark, that spark that will sink into us at that solemn moment of general upheaval. And this spark (how dangerously it must be guarded!...) can be destroyed by one evil breath; from one carelessness, one becomes involved with another flame, with an unworthy one: and this is what we see most often in people. So I repeat again: rejoice in God Your Savior, or more separately: rejoice, that is, become rejoiced in everything, turn everything into one feeling of joy and joy about God Your Savior - about God the Savior Himself - not about any vain subject, not even about His lofty gift: oh, this part is inaccessibly high! And again I will say to my God: give me, Lord, at least the last measure of it; grant me, Lord, to keep it intact and pure; may the minute of Your resurrection be the minute of resurrection, or the beginning of a new - unceasing life for my spirit; may it be added to those minutes with which, from the beginning of my days, it pleased You to renew my old existence from time to time. April 22. Here comes the Holidays! - But where is he for my soul? Would I have distinguished it with my inner feeling from other days if I had not been told what the 22nd of this April should be represented by? No! The holiday has only just begun in the realm of my feelings; he touched the spirit only with a fleeting sound. Here he would allow himself to be known in the gentle enjoyment of the highest fruits, a holiday in deep peace and joy, audible only to the inner ear: there it begins with a ringing sound, with anxiety, with the indignation of the world; enjoyment of the lower parts, the small crumbs of the festive meal - food, drink, freedom to have fun with one’s friends, etc. - What am I? Are you happy with the start of this day? Have you ever seen such contentment in anyone near you? Alas! (no matter how I would not want this plaintive word to be heard from my lips at least once this day!) I have now seen many different faces at a close distance from me on the line of the holiday; - and, my God, not a single one has You taught me how people can achieve true enjoyment of it. I just feel that the vain whirling, in which you forget to think about yourself, is still far from a festive feeling. When will I embrace you, the great image that appears in my mind, with a bright rejoicing worthy of the sons of God?.. April 27. A recent conversation with our Fr. Inspector Filaret about the difficulties of his inspector position, his perplexity about how best to act on students, had enough power over my soul to force me to pay more serious attention to this subject in my free time. On this occasion, this is what came to mind, or better, (I will not call it alien, runaway ideas), this is how my concept of the high rank of inspector of this place was determined. He must have in mind not just supervision of the decency of students, warning, stopping them from any external disturbances; but, penetrating to the very root of all unrest, try to re-educate the people entrusted to him morally and Christianly. This must necessarily be prompted by the importance of their purpose and preparation. They are required directly for the high service of the church; The education of all pastors of the church depends on them. The society of spiritual mentors thus becomes higher in rank than each active priest in his circle. So, looking at this goal of education for the local young people, it is impossible for their overseer, the one who is entrusted with overseeing the most essential side of the shepherd of the church - the moral and spiritual, to limit himself to such a close circle in which they usually have conversion. This is a lamp that is not content with the light it produces, but needs to be kindled with its fire. June 20. Read from Fr. Inspector 37 after the exam, a small manuscript with very curious content: Princess Anna Feodorovna Boborykina, née Golitsyna, died in Moscow on May 7 of this year. The circumstances of her death with preliminary information about her life are as follows: Anna Feodorovna was a woman of good rules, religious, but not read any books that arouse religious dreaminess, a kind mother and wife; she didn’t like social noise, she was always out of place at balls; she loved solitary walks, at dachas or in cemeteries, or in Moscow monasteries; she loved to sort out the tombstones here, and long before her death, she asked and more than once reminded her husband not to erect any monument over her after her death, but only the image of the Savior. She was honored more than once with blessed dreams: once after an unfortunate birth, when she was greatly grieving over a baby who had died without baptism, John the Baptist appeared to her and consoled her: “Don’t cry,” he told her, I accept such people under my protection: I also accepted your baby.” – Another time, the Last Judgment appeared to her and on it the Lord Himself, sitting on the throne. The Lord asked her: “Do you have many good deeds?” and when she answered: “I am a poor sinner,” he said: “Go and repent!” Her last illness was also from childbirth; she became weaker and weaker: this was in the 28th year of her life. She had doctors - Kildyushevsky and Richter. On May 7 (in the morning?) she expressed a desire to partake of the Holy Mysteries; said goodbye to her husband, children and household members, consoled those who were crying, asked everyone to pray to God for themselves; then she closed her eyes: everyone thought that it was approaching the last minute; I remained in this state for about 1 ½ hours; her face showed convulsive movements; the priest read her the farewell note; Doctor Kildyushevsky, who was observing the patient, saw that she was coming to an end; Finally he said: “She died!” “Suddenly, the supposedly dead woman widens her eyes, looks around and says in a strong voice: “Where am I? Where am I? Am I really still in the same vile, stuffy, disgusting world?” “You are still with us,” her husband answered; “or don’t you recognize us?” “Who are you? Who are you who are talking to me? Who is this surrounding me?“ “It’s me, your husband; and these are our children!” “My husband, our children! - No, I don’t know; I wasn’t married, I don’t have children!... What freaks you are! What a face you have! Oh, how good it was for me there? Why am I here again? Lord! Take me to you!” Then, when they started asking her about it, she said: “How evil you are! You’re just curious and don’t believe.” She recognized her husband as her husband only when she saw the wedding ring on his hand and heard from her husband, when she asked her about it, that it was worn by the priest at their wedding, she ordered him to put it on and put the same one on her finger. And when after this the doctor began to tell her to calm down, talk less, take the medicine, she answered: “What a sophisticated language you have! What does this mean: calm down... medicine?... And who is ordering me to do this? God told the wife to obey only one husband! " When her husband asked: “Didn’t Jesus Christ order anything with her for him and their children?”, she answered: “He ordered to pray to God, and to raise children in the fear of God”; and under the same condition she promised him to see the Lord Jesus himself. “I love, I love the Lord Jesus,” said the one who came to life; give me His image,” They gave her the image of the Dormition of the Mother of God, then the image of Basil of Paria with the relics. "No no!" she said, “We must respect the Mother of God, because she gave birth to God, and to the saints of God; but give me the image of the Savior, my Redeemer.” And when her husband brought her the image of Him Not Made by Hands, she fervently showered him with kisses and forced those present to do the same; and when she saw after this that her husband, sitting on her bed, turned his back to the image, she reproached him and forced him to bow before him. When the priest came to the house, before she even saw him in his room, she already greeted him and thanked him for the communion of the Holy Mysteries; She said that after that she felt much calmer and, sending everyone away, asked the priest for a blessing. The priest read over her, laying his hand on her head, a touching prayer from the missal (which is read during communion with the sick, with frequent repetitions of the name of the Lord!), and she died! This state of mind lasted for about 9 hours. They think that it was due to the promise the deceased gave to her husband - to appear after her death. G. Kildyushevsky said on this occasion: “This is our science!... this is the finger of God.”... On this same occasion, Alexander Ivanovich Nevostruev 38 told another, quite remarkable phenomenon. During Lent of this year, one girl, a merchant’s daughter, announced to her friends that on Tuesday of St. Thomas’ week, at two o’clock in the afternoon, she would die. They laughed at her, but she stood by her word; passed St. Easter: the girl was not entirely cheerful and calm; On Monday of St. Thomas' week, when there is a big trade in ribbons in Moscow, she sent her friends to buy them for her preparation for death and was very gloomy. On Tuesday morning I was calm; at lunch she sang spiritual songs. When the doctor visited them the previous day, noticing some kind of illness in this girl, but completely refusing to find out about it, he refused to prescribe any medicine to her: she even said that even if he had given her medicine, she would not have taken it. On Tuesday, when two o'clock struck, she rushed from her seat and lay down on the sofa; blood gushed out of her and she died. 30 August 39. Today I was alone at home and instead of celebrating and rejoicing, I was busy compiling the first lesson for the beginning course for tomorrow. I give thanks to the Lord, who gives me day after day, and I pray for His grace not to deprive me of His grace-filled protection and reinforcement in the field of activity set before me in the coming new year of my life. God! I want to be Your servant, send and instruct me in Your work! June 2. Day of tonsure of Fr. Agafangela 40 (Alexey Mikhailovich Solovyov). I picked up the pen out of boredom. I should have picked up this notebook yesterday. Yesterday - June 1 - is a rather wonderful day for me: two notes I received from O.I. 41 will serve as its monument. The last one had a profound effect on me: its rules were engraved into my soul. May God grant that this will be for my good; so that from now on I become more attentive to myself, more careful in relation to others. And may the Lord reward my mentor with new mercies. – Where does this restless desire within me come from beyond the limits of the reality around me? Why do I want this and want to see a change in my internal and external state? why can’t I say to myself: this is all that you are destined to achieve; Have you entered that circle where you will find everything you need for your earthly life? Oh, what a high value boredom has! My spirit, are you bored wandering in a foreign land? – I’m happy! Do you want an update? – I’m happy! Seek it, seek it: seek only true renewal, not external, but internal. June 4. It’s boring to be alone: ​​I would like to have a person closer who could fill the emptiness of my soul. I want nothing more from him than for him to revive me in hours of despondency and mental inactivity, to be a guide to me in all cases of my inner life; stimulated, moderated, warmed up, cooled, when one or the other was needed. I don’t need his wit, his desire to talk a lot; You need a kind heart and experience in matters of the heart, simplicity, sincerity. I would come to him to relax, to freshen up after dusty work. Dead friends don't always answer questions; internal conversation with myself, turning to the Light-Giver, due to my weakness, is accompanied by no small fatigue, since it is carried out mostly in the head, and not in the heart, where life is. - The Guardian is watching over me; Shall I contact him? But a hardened heart would like to feel the light breeze of heavenly wings; you barely feel its hovering over the soul in the worldly realm only at the wrong hour - not always when you want to. - God! You know what I need. You know how to help my need. Don't leave without help. – The word stops, silence allows me to hear myself better. Quiet sadness, will I understand you? How everything changes because of you. What a wonderful color from the mixture of your shadow with the colors of life and the world! June 7. I was awakened from sleep a little before half past three in the morning by a terrible dream that my baby had died. I remember myself asking the question my mother asked me then: “Well, did you ask your father anything about yourself?” I answered: “Oh, where are you now hovering over us, dear father!.. May the Lord give you the bliss of paradise: even when you left the earth, you took care of your own.” Tears and sobs accompanied my words... “Why, I continued, he told me: get married; but I answered him: why should I, my dear, get married, when I can be a priest without getting married; meanwhile, I will get rid of a condition that has always seemed difficult to me.” 42 Mama repeated my daddy’s words to me: “Well, Sasha, get married!” But again I answered too. They struck in the morning. May 16. Yesterday I saw the fruit of long-term labor, which seemed to me the most boring and fruitless 43. How I regret that I did not have meek submission when I first started this work. Then the fruit would be double for me. May this rebellious will and this arrogant mind learn, most likely, to abandon their own plans and plans when they are found in conflict with the demands of duty, no matter how much these latter may seem lower than the former. June 15. I came at two o'clock in the afternoon to Fr. Rector 44 for papers, found him in the third (service) hall - in tears: he, embarrassed, came out to me in the middle hall; the sobs still continued in his soul; he could not speak freely; the voice was interrupted and became unnatural. I talked to him about the matter. He did not want me to notice the disorder of his spirit; immediately moved on to another matter; began to talk to me about Rudnev’s reasoning; 45 in order to divert attention from himself, he deliberately asked unnecessary questions. I answered. But it hurt me to part ways with the mourner like that. I asked him: what upset him so much? He didn't answer. Then, after saying a few more words that had nothing to do with my question, he let me go. What does it mean? June 19. Yesterday I told Fr. Rector, that Vladyka, in a conversation about reasoning, among other things, expressed to him the idea that we have a lack of spiritual writings. Our spiritual scientists,” he said, “do not write anything. - Yes, and how to write? Whatever is written with an effort to reveal a new side in the subject, it will all seem like heresy. Here, for example, heresy: the idea of ​​​​the development of dogma, i.e., it cannot be said that the dogma remained the same in its essence, without adding or decreasing in its content, but subsequently became clearer in the minds, more definite from special circumstances that prompted Christians to engage more with this dogma, previously accepted only through feeling. How to look at Christian dogma? Was it really always the same both in the number of truths explained and in the definiteness of these truths? When dogma is considered as a Divine thought, it is united and unchangeable, in itself complete, clear, and defined. But when a dogma is considered as a Divine thought, assimilated or still being assimilated by the human mind, then its external massiveness necessarily increases over time. It is attached to various relationships of a person, meets with one or another of his thoughts and, coming into contact, explains them and explains himself; contradictions and objections bring him out of a calm state and force him to reveal his Divine energy. Sometimes centuries, peoples do not understand him, they reject him; he finally gains the upper hand. True, he was not defeated even when the lie triumphed over him: at least people did not think so. New discoveries of the human mind in the field of truth, its gradually increasing experience, add new clarity to it. What previously could have been doubted was now undoubted, well decided. Thus, each dogma has its own sphere, which grows over time and comes into closer and closer contact with other parts of Christian dogma and with other principles lying in the human mind; all this grows together, is embodied in one body, enlivened by one spirit; the entire area of ​​the mind becomes enlightened; all sciences, the more they are related to dogma, benefit from this in accuracy and positivity; over time, a complete, rigorous system of knowledge becomes more and more possible. This is the course of development of dogma, this is its life! This is a heavenly star. To the inexperienced and naked eye, this star was a small luminous point. The more he then peered into it, the longer he began to observe it, the more he used the necessary aids, the clearer the extraordinary enormity of this point became for him (he had been mistaken before); he began to distinguish various features at this point; then he found out her relationship to others around her: these various stars became for him one correct system. Dogmas are the same. March 5th. The beginning of correction is self-examination: you have come within yourself. Of course, this beginning is also preceded by the beginning of the action of the omnipotent grace of the Lord Jesus: at least the first discovery of it in a person is an effort to stop a person for a while on himself in order to let him become more familiar with himself. Today is the day of repentance, or preparation for St. Communion. When examining myself on this occasion, I was presented with all the importance of the consequences for moral life of my lack of self-examination, as well as some of the most important aspects of my moral behavior that require constant attention were explained: this is 1) a lack of prayer and, in general, a living relationship with God. The thought of God is often found in the head, rarely in the heart. 2) Lack of submissive devotion to the Lord. 3) Pride and self-dreaming, and in humiliation - despondency. 4) Unloving treatment of those who love me. 5) Vanity curiosity. 6) Lack of proper zeal in correcting the duties of the rank. 7) Inability to manage your property. Lord, you open my eyes to see my sins. Give me the strength to cleanse my soul of them, and erase them from my heart, and to grow in it the seeds of virtues opposite to them. Make sure that each subsequent day brings me new successes in conquering the passions operating in my soul, and endows me with courage and experience for further struggle with them. How weak I am, how capable of succumbing to every slightest suggestion of the enemy. Stop me, strengthen me, Lord, don’t let me perish forever. You alone could walk on the waves as if on dry land. Of us, even Petra is drowning. March 6. I will bless the Lord at all times; I will bring His praise into my mouth! Glory to God, who has vouchsafed me to once again be a communicant of the Holy Mysteries! The state of mind in which I approached the sacrament of the Body and Blood of Christ, apparently, was not completely dead. But just before accepting the sacrament, some kind of darkness suddenly fell on my soul; the soul seemed numb; I seemed to lose consciousness for a few moments; this was not a frenzy, not an rapture into a higher state, but a delay, a stillness that suddenly took the place of the previous activity of mental forces. Apparently this was a consequence of tension; but, of course, the Lord had his own reason why such a state needed to be revealed precisely at the most important moment for me. I woke up when I walked away from the Holy Chalice: but even until then, when about three hours had already passed after that, my soul seemed to be tired. March 7. What a strange thing! Today I heard that yesterday O.R. 46, before the consecration of the gifts, forgot to bless them, being confused by the actions of the hierodeacon. - Lord, the days are passing, there is no correction, the soul is in the same darkness. Where and when is enlightenment? When will the fire of love for You burn in her? March 22. I was reading “Dungeons” by S. Pellico today. I read both books greedily—at about five o’clock. – Both in ancient times and now, everything lofty in the aspirations of the human spirit flows from the source of St. faith: I saw new proof of this in this description of the sufferer’s misfortunes. With the tenderness with which he is endowed, it seems impossible to have such courageous dominance over oneself, which is almost everywhere expressed in him. But the voice of faith strengthened him both under the stuffy roof of the Venetian dungeon and in the dark vaults of the Brunn dungeon and on the bed of his sick friends, and on the bed of his own illness, and when his comforters were taken away from him, and when he was deprived of the very hope of ever returning to freedom. April 15. Not because of the task, but because of my own mood, I notice in myself a desire to leave some memory for the future of the day when the Lord deigns to receive me at His meal. Now once again I have begun to take the cup of the Covenant. Just as Divine, joyful, intoxicating as always! How long will the sweetness remain in me? – At first, when I began Holy Communion, I found myself in the same position as the last time (March 6); but having strengthened and encouraged myself with the thought of the great gift of love that I was worthy to accept, I began to feel better. They repent so that, having received forgiveness for the sins they have committed, they will not commit them in the future. The Holy Body and Blood of Jesus Christ are taught in order to strengthen the beginnings of a new existence, cleansed from sins. Anyone approaching these sacraments should remember this. I, too, must remember this, having been honored by the goodness of the Lord Jesus with the communion of His Holiness. What a great vow! What a difficult feat! The feeling of goodness, barely aroused by inaction, should henceforth be the only feeling that fills the soul. The old principles, the old rules, based not on pure and holy suggestions, but on the selfish calculations of the flesh and carnal mind, must fall. Let passions hide their poisonous head: the dispute is over; the evil must give way to the holy; determination is tilted to one side; It remains to implement this definition. After that, every opposing thought is an insult to the majesty of Him Whom the soul declared to be its Lord. - Oh, where will I find so much strength of self-sacrifice to avoid all these enemies of the Lord nesting within me? You, who, having reconciled with me at the holy table, gave me evidence of justification, teach me how I can keep him in my hands so that your enemies and mine do not snatch him away! April 16. They struck for Vespers - this is the rite of burial of Jesus. What a convergence of opposites! I’m going to worship the Dead One, Who shed His blood for me. I’m going to worship God and pray for His mercy. April 25. At the end of the holiday, I asked myself, how did it go for me? The answer was not quite what I wanted. There were only a few hours out of the week in which I felt a holiday. There were days and nights when the soul felt heavy, as if in deep sadness. And I know the reasons, at least some of the reasons that upset my heart. The first was that the spiritual vigil was soon over. If you allow one joy, pure, spiritual, behind it, if you are careless, others can come in - not so much pure, not directly drawn from the spirit of the holiday. To imitate the feeling of joy, it was necessary to keep in one’s soul the feeling of sorrow, the same, constant sorrow that a Christian carries in his soul. The first surge of joy, and most of all the careless handling of the holiday, took away from the heart this shadow, so necessary for feeling the full brilliance of the sun. Another reason was hidden in the unpleasant relations towards some of the people close to me, which lasted for several days. The Lord later eased this sorrow and burden. But at that time, when she was still lying on her heart, it was very sad. When was my holiday? The first day of Bright Resurrection was bright for the soul, although not solemn. I was entrusted with someone else's dark secret, or better yet, not someone else's, but the secret of a person dear to my soul. But both he and I, in my situation at that time, found support so as not to worry. Parallel to this first day is the current one. I don’t know why the Lord extends His mercy to the unworthy. Or is there temptation in store ahead? July 2. This day, during the test, I had to hold a rather long debate with the Lord on the subject of the lectures. After the first question from the book, at the suggestion of Fr. Rector, 47, he began to listen to what was presented for testing from the New Testament history: about the spread and oppression of Christianity after the Apostles until Constantine. He opened his remarks by saying that the student was not reading history, but an argument, and that what was said about the motivations for the spread of Christianity applies not only to the times to which it is applied, but also to others. After listening to brief remarks about the countries in which Christianity had spread again, he began again to make comments on the article about the obstacles to the spread of Christianity, and from the very beginning on the diverse direction of the spirit of the empire and the spirit of Christian society. "What is spirit? Could you yourself embrace and explore the spirit of Christianity? Could the heads of your students accommodate this? Nowadays there is a strange direction in history. They look at humanity as one person, and assimilate to it this or that general direction. A wonderful look at the history of the Bossuets. – Subsequently, others did not want to reduce everything to Christianity; They invented their own representatives for each age, each people with their own idea. All this is nonsense!“ Regarding the intolerance of foreign faiths in the Roman Empire, he first made the following remark: “Is this why Christianity could not be tolerated in the Roman Empire? Was the blood of Christians always shed?” I explained that according to the laws of the Roman Empire, Christians could not be tolerated. “Why is that so?” The Constitution of the Roman Empire required that the popular religion be strictly observed by the citizens of the empire. - "What is a constitution? - This concept was drawn up at the end of the 18th century. There was no constitution. They acted against Christians not according to the laws of the constitution, but according to the edicts of emperors, issued due to known circumstances, under the influence of famous persons. And other emperors even issued decrees in favor of Christians." – I answered this: I used the word “constitution” incorrectly. As for decrees in favor of Christianity, Christianity was recognized as a permitted religion only in the 3rd century. Until now, its position as an illegal religion has always plunged its confessors into danger. - “Was there even one permanent and definite law in the empire against Christianity?” - I answered: there was a general law in the empire against any foreign religion, which was strengthened at the expense of the people. And according to this law they often acted in relation to other pagan religions. This law also went against Christians. Moreover, the edicts of the emperors against Christians, as long as they were issued and not canceled by the Senate or subsequent emperors, were valid in the empire, although the subsequent emperors themselves did not act on them at all; but the people rebelled against the Christians and demanded their execution on the basis of these laws. - The Eminence, noticing that the people were guided in this case by superstition, and not by laws, ordered to continue. Upon further reading of this article, he began to attack from the other side: "What are these theories for? It is necessary to present historical facts." After listening a little more, he noted: "After this, all the persecutors of Christianity will be justified. They acted according to the laws: as recently one Jew proved that the death of Jesus Christ was pronounced according to all the justice of the laws." “I answered this that the present presentation and the inconsistencies with the decrees of the Roman Empire in admitting the Christian faith are not aimed at justifying the persecutors. On the contrary, it was revealed to the students that these very laws had to change under the influence of Christianity and that society should have been structured differently. When they began to read about the influence of philosophy on the way of thinking about Christians, the Right Reverend again made the remark: “All theories. You talk about sects, but won’t talk about the holy martyrs?” – I responded to this that every thought can be confirmed by the authentic words of modern writers (I meant the enemies of Christianity who wrote against it at that time). The most famous of the martyrs will be indicated in their places. At the end of the consideration of moral reasons, the Bishop remarked: “It seems you missed the main thing. You didn’t even notice the elephant. The main reason for the persecution of Christianity was pagan superstition. And you don’t say a word about it.” I replied to this that this will be said now. Religious reasons are placed in the third category of obstacles to the spread of Christianity. “There will be no end to your discharges,” said the Lord. - After that they continued calmly until the article, which explained with what power Christianity overcame all these various obstacles. Here the Bishop made a remark on the second thought, revealed in this article, that this thought does not apply to one time in which it was posed, but also to others, this thought is general. – I answered that it was necessary to present these general thoughts in lectures, so as not to repeat them later. “Vladyka remarked: “In each tense it is necessary to indicate its own quotient.” I listened calmly to everything about the persecution during Trajan's time. Here I heard about the famous martyrs during this persecution. This ended the test. March 31st. Maundy Thursday. The morning passed in preparation for communion. At mass, God vouchsafed to partake of the Holy Mysteries. Served Fr. inspector. 48 O. Rector 49 in Moscow. After mass we visited Fr. inspector. When I came home, I read Fenelon - one chapter from the 2nd part of his work, published in Russian: about prayer and other exercises of piety. "Constant, heartfelt prayer is an essential part of a Christian. It is supported by: reading, meditation, periodic prayer and communion of the Holy Sacraments." It is fitting for this day to begin Christian conversion. – At six o’clock the standing began; lasted until nine. You won't notice everything. And this is what happened to me: St. The Mysterious Lord brought us to join in a feeling of love and boldness with the All-Good Savior. But how weak nature is! How quickly do you turn to sin against which you wanted to act with all your might? Right at the exit from the church and at Fr. inspector - words were already coming out that did not come from a Christian consciousness, in which a desire to show knowledge crept in. Oh, my God, how stupid vanity is! How it fights for little, just to show itself. And how much spiritual purity and peace is lost! How far the attention and heart deviate from the intended path. The matter was about the origin of the blessing of oil on this day at the clock in the monastery, and about the reason why in the Zaikonospassky monastery on Great Friday there is a service of the Bishops and a general meeting of the highest clergy. “I stood at the evening service rather coldly. It would not be so necessary to accompany the suffering Lord with thoughts. It was better before. April 1st. Day of suffering and death of the Lord. I was at the matins, at the hours and at the evening. Over the hours I was deeply struck by the tenderness with which Fr. The governor 50 read at the last hour the Gospel of John about the suffering and death of the Lord. He barely finished reading it; tears stopped his words. During vespers I listened to the sermon of Fr. inspector, what was the glorification of the Son of God, which he points to in the words: “now is the Son of man glorified.” The sermon was written vividly, but did not harmonize with the state of my spirit. After repeated repetition of the history of the Lord’s suffering, where the actions of human passions were so sharply depicted and so highly the holiness of the Divine Sufferer, who gave himself up to everything that the hand of the Father prepared for him; - after such scenes it would have been desirable to see a deeper revelation of some part of the immeasurably great incident. – The words: “now is the Son of man glorified” mean the glorification of Jesus Christ, which began with the resurrection: because the Savior right after these words says: and He will glorify Him. Further, the glorification of the Son of Man after the resurrection in general is the putting aside of the infirmities of human nature and exposing it to the omnipotence and glory of the divine nature united with it. More specifically: 1) Jesus Christ became the spiritual King of the human race by his human nature, containing in his nature the spirit and development of the entire human race. Hitherto this was hidden - now he entered into this right: all power is given... 2) He acquired for himself a place at the right hand of the throne of the Father. - These are my thoughts on this subject. The entire sermon by Fr. The inspector reveals the glorification of the Son of God on the very day of suffering, precisely in self-sacrifice for the glory of God, which entailed the conversion of all nations. In the history of the suffering and death of Jesus Christ, it is worthy of study: 1) were his suffering from the Jews and death an involuntary consequence of the Savior’s previous actions? Was it not possible to evade both without even resorting to miraculous measures? 2) What passions were left to decide the fate of the Divine sufferer, and how did they act? - In the Jews (Sanhedrin, Caiaphas - [Sadducees according to Acts?..]): let us retain His heritage; in Judas, one thing is clear - greed, - in Pilate - greed. How did these passions know how to hide themselves: what do the Jews say - at their meetings - what do they say before Pilate? Deceit in everything. – Pilate is disingenuous before his own conscience. Cunning is a human virtue! - Hamann 51 says that his heart felt a Divine calling, and he began to read the story of Cain - it seemed to him that in this story - his story: he killed his only begotten and his brother! Yes! Everyone should say this. And when a Christian, in the hour of oblivion, you hear the Divine call, does this not remind you of the Divine voice to Cain: what have you done? The voice of your brother's blood cries to me from the earth. 10 Feb. Forty days have already passed of this year, and my life is not improving on its own. As I prepare to receive the Holy Mysteries, I appeal to You, Lord, that there will be a renewal of the Holy Spirit over me. The sacraments are the seed of my correction. Strengthen my weak will in the desire for Thy truth, my God! May I not be deceived by the false shine of arrogant knowledge, may my heart be filled with more and more love. May endless love imprint Your image on me. Knowledge is cold, lifeless, arrogant. Whoever does and teaches, he will be called great in the kingdom of heaven. January 9. – On the seventh, at exactly noon, I left Kostroma, saying goodbye to my brother for a long separation 52. On the eighth, at six o'clock in the evening, I arrived at the Lavra. Here, during my first meetings with my family, I heard about the death of Fr. Gideon, whose fate was so little comforting during his lifetime. Having been the rector of the Olonets Seminary, he was dismissed from the school service due to dissatisfaction between him and the Most Reverend Ignatius of Olonets; then he was despised by our Vladyka of Moscow and sent to us as an Inspector to the Academy; Having stayed here for about two years, he was appointed rector of the Pozhaisky Monastery in the Polotsk Diocese: but, unable to stay here, he was transferred to another monastery, where he died. - Then I heard about the death of the father of my dear comrade, Nikolai Andreich Rudnev, 53 priest of the Moscow Baptist Church, which is near the Krestovskaya outpost, - Andrei Ilyich (✝ January 5). Finally, I received more mortal news about the wife of Dmitry Fedorovich Voznesensky, professor at the St. Petersburg Theological Academy, 54 Ekaterina, who died on December 17, in a letter from my most ill-fated friend. So many sudden deaths among people for whom the usual time of death was more or less still far away, doesn’t it prophesy something for me during the long year of separation? – In fact, isn’t it also worth noting that on the last night I spent with my brother, I dreamed that I was dying, that I had died, and that I was already trying in my mind to distinguish my present position from the one in which my soul was in connection with the body: but I soon woke up and that was the end of it all. – Today I visited Fr. The rector, I heard from him about his visits to the synodal library during Christmastide and about the inspection of some of the manuscripts stored there: by the way, the liturgy of Basil the Great, in which among the deceased, after the consecration of the gifts, the name of Ignatius the Patriarch is mentioned in diptychs. This liturgy, as Father Rector says, is in everything similar to the Slavic one. There he also watched the liturgy of Anthony of Novgorod and Varlaam of Khutyn: in both there are cancellations from the current one in the ectenia, read directly after the Gospel; in Antonieva, the proskomedia, or preparation of the Lamb, is given to the deacon, in Varlaamova, to the priest; the first does not mention other prosphoras at all; from the latter it is only clear that there should be more than one prosphora. Prayers: Lord and Your Most Holy Spirit... in a certain place before the consecration there are no gifts at all. At the same time I read his letter to Athanasius, the head of the great Lavra from Pskov, copied, however, from a very incorrect copy of the three-pronged alleluia. The writer of the epistle rebels against the newly introduced double alleluia and presents the culprits of this - apparently - as the newest Greeks. We previously knew this message only from Makaryev’s Chet-minya, from the article attached at the end of it, precisely from the month of August, which we had extracted. The disputes regarding the alleluia are also indicated by the passage copied by Father Rector from Dmitry the Greek’s letter to Archbishop Gennady of Novgorod, which is not so extensive. His Grace Eugene speaks about this letter in his dictionary. January 22. Tyatenka notified me that my brother, with the head of the mission and his other companions, set off on their journey on the 12th. Having learned about this at 10 p.m., I wrote to Father Rector of the Irkutsk Seminary 55 and one of the teachers newly admitted there from the local Academy, Pyotr Osipovich Slovtsev, 56 regarding my brother. March 25. I sent a letter to my brother in Kyakhta, and to my brother on March 20th. 29. I received a notification from Pyotr Osipych that he agreed to my request regarding correspondence 57. June 26. In the evening, at the end of the eleventh hour, the Right Reverend 58 arrived at the Lavra, without any meeting and ringing, in the rain: he was met only by the Viceroy and Fr. Rector at the Cathedral, where he asked Fr. Rector: is everything ready? and received in response that the students were ready, but the notes and arguments scheduled for publication had not yet been prepared; I noticed that this is not a problem. “We found him only at the exit from the Cathedral to our chambers, but we did not receive a blessing from him. 27. There was a theological examination in all sciences, excluding the readings of St. Scriptures. On the subject about. Rector students were asked more than 21 people, it seems. The questions and comments proposed by the Bishop were most remarkable: 1) the word: comforter was accidentally adopted to mean the Greek: Παράχλητος. Most appropriate: intercessor. 2) “Renew the spirit of righteousness in my womb...” = the spirit of righteousness, and not the Holy Spirit in the proper sense. 3) Was it necessary for those baptized by the Apostles before the descent of the Holy Spirit on them on the day of Pentecost to be baptized again after the descent of the Holy Spirit? No. The descent of the Holy Spirit on the day of Pentecost and the apostolic orders (which, although unknown, but which the case itself prompts us to assume), replaced the outpouring of the Holy Spirit that was missing in the initial baptism... In the evening, the Academic Board received a proposal from him (written on June 24 in Moscow) that the Academic Board should provide Him with information: who taught what part of the teaching? Has everything been properly taught? According to what guidance and with what benefits? Then Fr. visited him. The rector had a conversation with him on the monastery wall about drawing up notes at the request of the charter on the transformation of seminary teaching. In the science of natural history, he did not order me to compile notes. Regarding those assigned to mentors who left the Academy, I postponed them until the time of their return. He did not order anyone to refuse to write the church rules under the pretext that he had already been commissioned to compile a textbook. The previously assigned book should be for schools, and not for seminaries. Compile a synopsis on the science of church antiquities, regardless of the order of the book: Tablet, but indicating the general principles and in the proper order, as for science. The doctrine of church laws and canon law are one and the same. Science should not be reduced to self-constructed theories, but rather serve practice. Using, where possible, previously compiled manuals, one should keep in mind, as the main thing, the following sources: 1) Rules of St. Father and 2) Russian laws and regulations. He even ordered the preparation of educational books on the Latin and Greek languages, which would set out the rules for teaching this language and determine more precisely in which class what to do and what to require from students. 28. It was the second day of the exam. Vladyka was quite busy testing the reading class of St. Scriptures, however, he asked only older students. When analyzing the 1st chapter of the Epistle to the Hebrews, I asked a lot of questions about the texts of the Old Testament cited by the Apostle in this chapter, and noticed that when considering this chapter it was necessary to pay special attention to this. At the end of the exam, he said, turning to the students: “I’m not saying goodbye to you yet.” And to Father Rector, in response to his question about the students’ leave of absence, at home he said that he intended to come to tea on Monday evening to “talk”, and in particular to point out those students who, according to the exam questions, were not in class. At the all-night vigil that day, in the Trinity Cathedral, he himself tonsured the founder of the convent on the Borodino field, Tuchkova, into the great image and named her Mary instead of Melania 59 . 16 August. 61 The current new year of my life 62 seemed to me opportune to conclude my uncertain state. By the grace of God, I am already 28 years old; the last eight years have been enough for natural dispositions towards one or another title to be determined and to reveal themselves; to find out the value of some things that usually seem brilliant or pleasant, and others that are used to looking at harshly; to learn to understand what the true purpose of life is. The distinctions of secular honors do not appeal to me. This is how I look at them not because my heart is devoid of ambition - no, I would be speaking against my conscience if I dared to say this; but because in general greatness in ranks does not seem important to me, worth pursuing. And it’s a vain dream to achieve decent significance in the world with a clear conscience. The only title to which birth, upbringing, education, love, and dignity dispose me is a spiritual title. It has three types of ministry: scholarly, white clergy and monastic. – The first, known to me from my own experience, has the disadvantage that it gives work to almost one head. Academic studies, instead of being a means to complete mental education, become an end in themselves; As a result, the true meaning of life is lost from sight, and you involuntarily get used to looking at everything only from the side to which something can be useful for science. No matter how highly the education of the mind is valued, both according to Christian rules and according to the judgment of common sense, this is not the whole purpose of man. The service of the white clergy, lofty in itself, bears the special stamp of God’s blessing in the humble form that is acquired for it in the church. By concentrating all his concerns in the circle of his flock, the spiritual shepherd can create his own salvation at the same time as he cares about the salvation of others; invisible to anyone, he grows before God himself and gives life and growth to others. I would ask God to deign me to be among such ministers, if this were not accompanied, according to our church regulations, by the requirement to first get married. This requirement is very beneficial in the general structure of the church. Through this, the pastor can be even closer to his spiritual children, know the needs of their home life and guide them with the rules of Christianity in various circumstances. But such a demand is incompatible with the gloomy habits of a lonely life that have already taken root in me, and with a general dislike for married life. The humble path of monastic life in the place where I am now could provide me with everything that seems best in this, or that, or the third type of spiritual service. Academic studies would be combined with life according to the rules that have already guided many to spiritual perfection; life would be strengthened by the grace of the priesthood. Monastic life, free from earthly worries, repentant, entirely dedicated to God, and in itself cannot but captivate the spirit, somewhat free from addiction to earthly pleasures. After all, everyone needs to remember that our only path to salvation is repentance, self-sacrifice and devotion to God. Therefore, whoever decides to leave everything and follow this saving path, even if he were in the world, could not live according to general rules; would begin to differ from the world in all his actions, in his entire life. Is it surprising if such a person is looking for a special place for his life, a special society to help each other, accepts these rules of life - in a word, he enters a monastery. On the contrary, doesn’t the thought of such a person who, remembering his Christian duty, hasten to take refuge under the canopy prepared by the church, so as not to destroy his latent pious aspirations, excite joy? And when he strictly fulfills his rules, unbound by any other concerns, only occupied with spiritual salvation: then how can one not please his exploits? August 1 hour I read in the sixth book of the magazine of the Ministry of Public Education an article by Bodyansky that the language into which our church books are translated is Slavic-Bulgarian. This position is based on the words of one manuscript he found in Breslau (in Silesia), where, among other things, chronological indications indicate the time of translation of church books by Cyril and Methodius into the Slavic language and added that this Slavic language is Bulgarian. In the same book there is an article about the first Lithuanian martyr of the Orthodox faith, compiled in accordance with Polish sources: among other things, it is proven here that the Orthodox confession in Lithuania is older than the Roman one. 2. I was revising books in the library. Copied the message of Metropolitan Cyril of the 13th century for the magazine. 3. In the handwritten alphabet I came across an explanation of the words: clan and women in labor. I found a word against superstitions of this kind. In the manuscript: the standard of righteousness 63 The first article is a letter from some Russian metropolitan to the prince. 4. I was revising the library. I read a letter from the late Speransky sent to Fyodor Alexandrovich 64 by the Reverend Vladimir Tobolsky, concerning spiritual life. June 28. The first 65 questions were: have you read? Who read it? Did you correct it enough? Can you rely on this? Then, having sat us down, he asked: where is the problem about ways to spread Christianity? and turning to me: it seems you read it? I submitted the task and said how it went, adding that upon returning the tasks, we intended to revise what was left unread, for sending to the Holy Synod. "So what? Did you want me to watch with my eyes closed?" No, Your Eminence, we hoped for your Archpastoral condescension. Without reconsidering this problem any more, I took another one, which was the first one. This was Bukhareva 66. Turning it over, looking in different places, he asked Pyotr Spiridonych 67: “Is this the kind of work that could be published?” He pointed to an essay on martyrdom 68. "Perhaps it is possible; but it is not quite harmonious. The division itself is dark and arbitrary." - And then he added: “It seems that you can print all these (which he held in his hands) after looking through and correcting them.” Then he turned again to Kozeletsky's problem 69 . "How could such mistakes be missed? They should have been protected with comments." I said that I made two comments: one at the beginning, the other at the conclusion of this part. To the latter he remarked: “This is so, but before you read to this page, you will quarrel with the writer. What does it mean: the Roman religion has found a place for itself in the Roman Pantheon?” I pointed to the testimony of Tertullian about Tiberius, who proposed to the Senate to include Jesus Christ among the gods. “However, the Lord noted, the senate did not accept this proposal. God did not allow this to happen, so that the true God would be placed alongside their false gods." Finally he asked: “When will O. Rector arrive?” 70. I replied that he promised to return either by the 30th or the 1st. “The work cannot be completed before his return,” the Vladyka noted. “Where are you staying?” We said where everyone lives. “If necessary, I will call you,” said the Lord and released us. 30 August. God bless! Another new summer of life begins for me 71. But thanks to God for what has been given, all the more must I ask for His goodness in order to live the beginning year in accordance with His good goals; The closer I get to the limit of my earthly career, the more important the remainder of my real earthly life becomes, both in terms of earthly relationships and in preparation for eternity. Tell me, Lord, the way, where I will go. My brother passed away on 72. I am now alone with my parents and sister. The day passed peacefully. Good comrades, all without being called, came to visit me; there was also Fr. Rector 73. May the Lord reward them for their love. December 14. Before getting up in the morning, I dreamed that I received a letter - the last letter from my late brother Vladimir - with his hair. Mama seemed to be here at that time, and I received a letter from Kostroma from my father. In my dream it seemed to me that it struck me deeply. What does this dream mean? Yesterday I heard from Pyotr Simonovich 74 that our 75 former governor, Grigoriev, had been granted a pardon at the request of the betrothed bride of Grand Duke Konstantin Nikolaevich; that the current governor of the province, Suvorov, does not find the suspicions against the Poles grounded 76; as if the soldiers who confessed to the incendiary were forced to do so with rods; Grigoriev is also guilty of allowing himself to act in excess of the authorities when they put Khodorovich in prison. These rumors are from some prince of Cherkassy, ​​who recently arrived from Kostroma and visited Suvorov there. February 18. Before Vladyka read the letter from Fr. Rector 77, asked me: for what needs did I come? I answered that partly on instructions from the committee. - Which one? – he asked. I pointed out the need to find a place for the books of our publication. He asked: have we finished the matter with Monighetti 78 and how? “I replied that the terms were concluded with him, but not very favorable for the committee: namely, in terms of the price for printing from sheets, and the printer’s refusal to store and deliver our publication to the newspaper expedition. Vladyka was amazed at the large increase we made and asked: why did this happen? I pointed out that the previous price was very low, as we found out from other printing houses; and added that if the price of printing increases, we will also receive a benefit from a decrease in the price of colored paper. Revealing other newly discovered inconveniences, I mentioned that we now need a room for storing books, and that it would be most useful for us to have such a room at the Seminary, since our commission agent should be one of the employees at the Seminary. Having heard all this with regret about such difficulties, he began to read the letter. When reading the letter, I stopped at the words about the room at the hospital. What is needed, he noted, is a completely separate room 79 . Further, as can be seen, he read with special attention what was written about Index 80; but he didn’t speak a word to me about him. Having read about the article prepared for publication (about St. Alexis) 81, he asked her. I introduced. I'm very glad to read it, he noted, but I have so much to do. At the same time, he mentioned Climacus 82, lying motionless in front of him, and spoke about the first report for the past year for the Moscow Diocese, which was completed just today. This is interesting. The Bishop said that Count Protasov, among other notes from the Holy Synod, informed him of the need to create annual reports to the Holy Synod from the diocesan Bishops on management (similar to those presented by the Governors) and asked to draw up a program for them. "After the secondary demand in August,” said the Bishop, knowing that now there is a fashion for reports, I took up this matter and wrote a program and with it a note in which I explained that the Holy Synod needs to know in more detail the state of each Diocese, and it is useful for each Bishop, after a year, to give himself an account of what has been done. This program was printed, and the note was included in the synodal decree received in December by fulfillment for the past year. My consistors, having read the decree and taken into account the complexity of the new case, said: “Did someone come up with this?” And they were not very grateful. The case presented many difficulties in advance, although I told the secretary in advance that he would prepare these and other certificates; there would be a lot of trouble because the certificates turned out to be incomplete. “The necessary things are prepared only on the third day. The matter thus proceeded slowly and only now could it be completed.” He recounted all this not without noticeable pleasure. After listening to a warm and frank conversation, I answered that I would not have dared to disturb His Eminence if some bewilderments had not arisen - namely, I pointed out the relationship of St. Alexy to the case of the Tver princes. Vladyka made his general remark about the state of affairs at that time: “Moscow had already begun to centralize. However, the application of this beginning in particular cases was varied.” I told you how I think about St. Alexy’s participation in this matter. Vladyka remarked: “I didn’t research it using documents. I’ll read it and see.” He asked: “When will the article be needed?” “This book,” I answered, “however, it should be preceded by other articles,” and pointed to the continuation of the article by Father Rector 83. The Bishop repeated his previous remark that it would be good to prepare articles for publication in advance. Taking a break from the matter of the conversation, the Bishop said that “the article on the sacred poetry of the Jews 84 was well received, as can be seen from the magazine of the Ministry of Public Education and from the Moskvityanin; only in vain was placed between the prophetic poetic psalms: My God, my God! to be accomplished - which seemed possible only by execution. It would be a different matter if some psalm was presented, similar to the song of the Prophet Isaiah: perhaps it will seem to others that such psalms as the one indicated are nothing more than inspired speeches of poets - as some foreign exegetes already say. I said that there is a warning against such opinions at the beginning of the article. - “Additions,” continued the Bishop, must be of edifying content. Historical studies, accessible to many and presenting the matter in a clear form, are also allowed.” I noticed that in previous historical articles this requirement of edification was not always observed, at least in comparison with ancient biographies, or those compiled by St. Demetrius. Vladyka answered: “those writers had such an exclusive goal. You can supplement this shortcoming with some remark.” “Are the censors angry with me?” At first I did not understand the question, but from what followed I saw that it was about typos in the words 85 - and I explained how we understood this matter. - “It seemed to me,” said the Bishop, “that if there were typos that were harmful to the publication, then the censorship committee should not have issued a ticket for release, or bypassed them without a clamp. After examining the books and the ticket received, it turned out that it was necessary to reprint two octams.” Saying goodbye, Vladyka graciously said: “As long as you are here, I ask you to always come to me.” February 19. Joly 86 assures that everything he wrote to Father Rector was conveyed from the words of Lobkov, that he himself did not see the Bishop and did not talk about the index. Lobkov even read the letter sent to Father Rector. Joly himself does not express a desire to print the index and sell it separately from the Words. There won't be five hundred of them, he says. It would be a different matter if together with Words. The price for Words is 4 rubles. 25 kopecks, you could sell them for 4 rubles. 50 k., thus rewarding for everything. He himself promised to talk about the Index with the Lord tomorrow, delivering the bound copies. Monighetti's Gregory the Theologian, Volume VI, prints page 8. From the 1st part of Basil the Great, two sheets were printed, he said. The third one is dialed. In the Additions, due to lack of material, they stopped; They are just typing up a brochure: about relations with the Armenian Church 87. O. Filofey 88 lovingly gives up one room in the lower floor of the side student building, where Gavriil Ivanovich 89 previously lived. Now it doesn’t seem too raw; except for the front wall, under the windows, there is no noticeable dampness anywhere in it. The floors in it and the one next to it were redone this summer 90. As for the hospital, Fr. Philotheus announced that Theophylact Iv had already been placed there. There are 91 Krotkov, but there are no more free rooms. May 12. Day of the Ascension of Christ. I’ve been repeating to myself for a long time, why don’t I support the good custom of writing down my daily activities, feelings, thoughts, what I heard, what I saw? I was going through my old papers, I found my old notes: and this disposed me to resume my journal. – The day passed calmly. In the morning I worked on Volkov's problem 92; then he was at mass, for a short time with Father Rector, and after that alone with himself: only Mikhail Semenych Kholmogorov 93 arrived, to whom, when asked what to do, he recommended Nikon the Chernogorets. In the evening I visited the O. Rector to talk more about the proposed assignment to compile the Synodal catalog of manuscripts. Today I heard about the serious illness of my brother Feodor Alexandrovich, 94 Evgeniy. This was unexpected news for me. – Today I read “The Charter of Savva the Serbian,” sent by Muravyov. I expected to find more interesting things in it than I found. The manuscript contains his charter for the Hilandar monastery and the charter for the “fasting woman”. The writer is not very strong in moral reasoning. May 13. Today, from eight o'clock in the morning until eight o'clock in the evening, I spent all the time with Alexander Vlasievich Tereshchenko, who has been excavating on the site of the ancient capital of the Golden Horde, Seraya, (near Tsarev - Saratov province) for six years now. A fairly educated man who has seen a lot of the world; traveled around Europe for three years. His stories about the antiquities he found are interesting. Information for the past year is reported in detail in the Northern Bee 1848. His article on spirit seers and herrnhuters in the Reading Library 95. October 23. Having asked me to come to him after lunch, Vladyka first of all began to revise Andrei Nikolaevch’s notebook 96 with me. He agreed to omit the second half of the letter about the Church of St. Irina, saying that Repnin’s act did not deserve approval at all, that Vladyka did not advise Andrei Nikolaevich to place this anecdote in a separate book. I made a comment about the Church of St. Irina during the time of Gregory the Theologian and left what was written unchanged, believing that Andrei Nikolaevich was based on the research of Constantius 97. – I completely agreed with other comments, and in one more place “about the importance of Russia in Turkey” I changed it myself. Then, picking up a notebook, he began to read from it, prefacing with the words: “You won’t tell anyone about this except the Rector.” "Theological students who have left the clergy cannot usefully hold positions as mentors at theological schools. Having left the clergy themselves, they will not instill in their students love for this rank. Having weakened in respect for the word of God, when they use other evidence - reason - in revealing the teaching, they can shake the foundation of faith. And already some play cards and smoke tobacco." This is the essence of what I read. After that, Vladyka said: “This is how closely they are watching us. And I can say that Professor Gorsky in October 1849 appeared smoking tobacco.” “I had to admit it.” - “These are little things,” continued the Bishop, but the students will also imitate the professor.” “These are little things: but what I read was presented to the Emperor, and whether the explanation will ever reach His hand.” “Having become accustomed to smoking in a secular rank, it will be difficult to leave it behind, and having become a priest.” Then he began to talk about the difficulty of changing the habit, - and as an example he pointed to the Right Reverend Ambrose 98, who, going to Kazan, thought to give up snuff there, sold his snuff box, but began to sniff from books - then, seeing that he was only deceiving himself, he took up the snuff box again. The Vladyka said about himself that he used snuff only when he had a cold in his eyes and during intense exercise, and then for no more than four months, to create moisture in his eyes, since they were dry and the pain in them was sensitive. - Noticing this here, the Bishop graciously said: “However, do not be angry at my remark. You need to be careful in everything. Our Church is definitely militant - it suffers attacks from everywhere, and maybe this was written by one of our renegades" 99. Then he suddenly made the transition to another matter with a question: “Who did you threaten with blind vengeance at the Academy for being called an atheist?” - I answered that this was said to me. - “How did he know that this was the opinion about him?” “According to his opinion,” I answered, he concluded this from your words in a conversation with him. The Bishop remarked: “Well, that’s nothing. I didn’t tell him that. I only said that detailed and extensive knowledge is not needed for everyone, but is needed especially for those who are appointed to defend the truth. And whoever is not called to this should take more care of their moral state.” - Then he continued: “Forgive me to the Rector. I did not answer his letter about this. There was no time. But the Academy, thank God, is not set up in such a way that any review from a blind man could harm it.” “You accepted him out of philanthropy,” the Bishop added; but why did he get to know the students? Many went to him.” I answered that at first, of course, aroused the curiosity of many: since the blind man reached much knowledge in his own way. - “I didn’t know a blind man,” the Lord noted, with whom acquaintance would not be difficult later. “It is not for nothing that the Lord lays his hand on them.” I said that the blind, as our friend himself admitted, are contemptuous by their very position in society. “No, such an explanation,” the Bishop objected, “would be a slander against the providence of God, exposing them to such misfortune, as if in order for them to become blasphemous.” 100 After that I occupied myself somewhat with Undolsky 101, but promised to say a decisive word before my departure for the Lavra. Having already dismissed him, he again called and instructed us to find out which of the most famous persons among the Bishops were among our clergy. November 17. Speaking about the book of Nilus 102, the Bishop noted that sometimes he gives justice to the Roman Church before the Greek. As an example of this, he pointed to his review of the correction made by the Holy Synod when translating the patriarchal charters, precisely in the section on the Eucharist, where it was written that “by communing with a particle of the Body of Christ I accept the All,” but instead in the Russian translation it is said: “I accept the One, fragmented and indivisible”... On this occasion, Vladyka spoke about the translation of this letter and some other circumstances preceding it. Count Protasov found the letters in the Synod along with the letter of approval of the Holy Synod. I didn't know they were there. It seemed good to me to publish the first one, as it gives legitimacy to our Church Government, and shows that Peter, who was distinguished by his love for transformations, found it necessary to turn to the church authorities for approval of this transformation. In the latter I found a strong influence of Latin teaching. Strange thing! Even the sacrament of confirmation is named there from Latin: - βεβαήωσης. I was tasked with translating and correcting it. I read the corrected letters to the Members of the Holy Synod. Everyone agreed to this; I just don’t know why, Reverend. Jonah 103 said that it would be better not to print. At the same time, I omitted the answer to the question about the Holy Scriptures, placed at the end after the letter. Touching upon the word about the translation of the Holy Scripture into Russian, Vladyka said: "I had approval from the current Sovereign about its translation. When the Most Holy Synod was in Moscow on the occasion of the coronation of the Sovereign Emperor; I had some displeasures with His Eminence Seraphim 104 and His Eminence Eugene 105. His Eminence Seraphim was previously disposed towards me. And here are the displeasures came out because of the catechism. Perhaps my somewhat heated explanations strengthened it. For example, the Right Reverend Eugene noticed to me that in the catechism hell is called a dark place. I answered that the church hymn says: having descended into hell and destroyed the present darkness. They discussed whether it would be necessary to write the catechism again; however, they decided only to correct what was written and entrusted it to me. His Eminence Seraphim greeted me with these words: if you insist on continuing the translation of the Holy Scriptures, I will resign. “I answered that a translation would be useful for the church, because our clergy are not yet educated enough to be able to turn to the originals themselves in necessary cases, but must turn to either Latin or Protestant translations, compiled under the influence of their dogmatic opinions; - that this matter could be carried out not as hastily as has been done hitherto, but with greater prudence; - that the translation was signed by such and such our shepherds, who cannot be suspected of wrongdoing. However, I added, I have not reached such madness as to consider the service of Your Eminence unnecessary for the church. At this time, the Sovereign Emperor submitted to the Holy Synod a project on improving spiritual governance. A lot of unfavorable things were said here about the then state of affairs of the Russian Church; for example, that the Synod itself does not know the situation of the Russian Church, that no audits of the dioceses were carried out, and the Synod only considered the cases received by it; and much was said about omissions in various parts of church administration, among other things, in schools. I don’t know who wrote this project, but when reporting on it, His Eminence Seraphim said: “I know who wrote it.” I, having displeasure in mind, believed that they would not be sincere with me and therefore did not ask who exactly wrote. Just before this, Pavlov 106 left the Synod, so the first paper was reported to me by Khanykov 107 (who recently died) about Pavlov’s dismissal. The speaker suggested that since the draft is very extensive and requires consideration of many subjects, would the Members be willing to read it first in order to offer their comments during a general hearing. Everyone agreed to this and then they let me read it. I saw that they wanted to establish some kind of Protestant Consistory of clergy and secular persons over the church; under the pretext that the real Members of the Synod are burdened with the affairs of the diocesan administration, they propose to recruit new, free ones. I knew that the Sovereign had a strong character and had a desire to stop various abuses that had crept in during the last years of Alexander’s reign, when he was managing the affairs of the Arakcheevs, and therefore I feared that if the Synod did not make a thorough response to the project and did not choose its own measures to improve the state of the church, then those proposed would be accepted: the project might be liked. So I decided to write my note about the project for proposal to other Members. In it I showed that indeed the Synod does not fully know the internal state of the dioceses, that it appoints audits only regarding perceived abuses; but this can be eliminated in the future by assigning time-based revisions, not in turn, but at the discretion of the Holy Synod. I was asked while reading: who will audit your diocese? - I answered: but, for example, His Eminence Eugene of Ryazan will go to his diocese, let the Holy Synod entrust this matter to him, and if the Eminence finds any shortcomings in me, I will be very grateful to him; If he finds something in order and presents it to his superiors, I will be pleased. From the comments about the shortcomings of one or another diocese, it will be possible to extract instructions for other dioceses. I noticed that if it seemed inconvenient for the author of the project to entrust the review of synodal affairs to the current Members of the Synod, then the new ones, due to inexperience and ignorance of the affairs of internal administration, would also not be able to do so. So I examined all the points of the project and tried to prove that there is no need to resort to special measures to correct the affairs of the synod. Here, by the way, it was necessary to touch upon the translation of Holy Scripture. I also stated what I said to His Eminence Seraphim. The note was read. His Eminence Seraphim again expressed reluctance about the transfer. Despite the fact that it was supposed to be presented to the Sovereign as the opinion of one of the Members of the Synod. Even if the Sovereign had not approved, the Synod would not have suffered defeat by presenting a private opinion. The Emperor read and wrote: “Fair.” Afterwards A.N. Golitsyn told me: why didn’t you insist on your opinion on the translation of Holy Scripture? I answered that I did not want to cause a schism in the church. “I had the good fortune to hear this conversation on November 17, 1850. March 4. When I began to tell Vladyka about the desire of the mentors to begin translating the conversations of Macarius the Great, he noted that “it is necessary not to translate much, but to translate well. Have you seen the comments about the Climacus? 109 What do you think about them?” – I answered that we do not know how to always maintain such strict proximity to the original, as His Eminence demands. “Here,” he noted, “not only are there deviations from intimacy, but in some places the meaning is not understood.” - And at the same time he remembered the place where the Greek word was written: κατέχεην, - then he began to say that it would be better to introduce Macarius’ conversations into the order of publication: this book does not contain exclusively monastic instructions, on the contrary, more general for all Christians, revealing the deep state of this life, and at the same time he noticed that in the direction of time this book, printed separately, would hardly go well. The previous translation is also intelligible; whoever reads this book by arrangement will not chase the syllable. Without a subscription, this new translation will not be sold out soon. A.N. Muravyov writes that the disposition to spiritual reading is declining; his printed book is not out of print. 110 – I took advantage of this turn of the conversation to point out, given the state of literature and the taste of society, the funds of the Committee, in which it may not care about the quick receipt of the amount spent on printing; whereas an individual cannot always decide to do this. “Then the Vladyka said: “I don’t interfere. Is it necessary to start translating the lesser-known ones: Isaac the Syrian, Barsanuphius?” Then Vladyka asked: do you know what you brought to me in a letter from Fr. Rector? – I answered: a book. “But Vladyka wanted to talk about Kholmogorov’s request and forgot that it was sent by Fr. Rector directly to him. “There is no need,” said the Bishop, “you will not make any abuse out of this... He sent a request... for monasticism.” “Here I explained to him the order of the matter, which he had forgotten, that is, how this request came to him, and that I was somewhat familiar with this matter. - “He writes that Kholmogorov lives with the governor, but sends the request not through the governor. What kind of hoax? - Moreover, he imposes it on my neck, asks to assign him a monastery. And then, when he doesn’t like it, he will complain about me. - I returned this request,” added the Vladyka. - After listening to this, I said: probably Kholmogorov, entrusting himself to your orders, wanted you to have him in your attention. Since he has the advantage over others entering monasticism that he can be used for matters of a different kind, in your appointment he wanted to retain this significance. - “What was he doing?” asked the Lord. “I pointed out his studies on behalf of Fr. the governor and Fr. treasurer. – The Vladyka asked about the last labors, what did they consist of? Isn't it theological? – I pointed to his translations from St. Augustine and St. Cassian. The conversation turned to these fathers for a while; then the Vladyka, turning to the former, said: “Don’t tell them this, so as not to disturb the world.” I asked: don't talk about. To the rector? - “No, you can tell him if he asks” (not to tell anyone - he didn’t finish; he probably meant Fr. Viceroy and Kholmogorov) 111. With the arrival of the Right Reverend Eusebius, 112 when we moved into the living room, the conversation turned to St. Petersburg affairs. The Bishop asked whether he had heard about his recall regarding three books relating to monasticism, which the Synod had instructed the Bishop to consider. – He spoke about the recently received decree regarding the non-requirement of children of the clergy in schools at an early age and strongly noted that the principle from which this comes is that our theological schools are subject to censure in their past, present and future state: for the principle is that children, distracted from their parents’ homes, cannot have reliable protection either morally or physically. A hint is made that children of clergy can enter the taxable state. It is indicated that with widespread education, children can also study in their parents’ homes. Calling all this the Kherson project, 113 Vladyka found it very unprofitable for the clergy. Previously, the doors to education were opened so wide: everyone, both merchants and burghers, was allowed into it; whereas the religious schools were full: from them it was possible to take the necessary people. And then, when there is nowhere for the spiritual to go, they point out to them the state of taxation. But they look at this as an exile to Siberia... It was a better measure when, from time to time, about twenty years later, there were spiritual examinations: then it was possible to sell off people who were truly worthless. Apparently, the explanation of the Rev. was not entirely unexpected for the Vladyka. Eusebius about his appointment. The Bishop pointed out that an honored man had been appointed there as governor, 114 - and advised to accept this as a work of God’s providence... pointed out the well-intentioned actions of Count 115 according to the books of the Reverend. Ignatius - and Rev. Filareta 116. I asked about Nathanael from Poltava; made his comments about Astrakhan, 117 recounted what he had heard about Saratov, 118 approved of the current Novgorod vicar, 119 surprised with his memory, recalling the name of the current St. Petersburg vicar, his student at the Academy in his second year. 120 Rev. Eusebius views his appointment as a sign of disfavor towards him and an insult to the St. Petersburg Metropolitan Nikanor. November 5th. “I studied at the Kolomna Seminary,” said Vladyka, “up to the philosophy class: there were three teachers: one home-grown, the other, educated at the St. Petersburg Academy, and the third, Lyapidevsky, at the Trinity Seminary: and not one of the last two deserved the general respect that the first enjoyed, so when Lyapidevsky put me in first place (I studied second), I doubted whether I should change seats. I had a desire to enter the Academy from there 121: but my father made it clear that the education at the Lavra Seminary was more solid. My fears about the bad content in this seminary and the work that is assigned to the seminarians, my father eliminated with a promise to support me with his own money. In February 1800, I arrived in the Lavra: I rented an apartment in Pereyaslavka, for three rubles, with a table. commanding the students not to live on this street, due to the large number of people passing by who were preventing me from studying. They recommended me another apartment, a better one, in Ilyinskaya Sloboda. But having learned that great seminarians go there through acquaintance with the owners, and that this acquaintance is doubtful, I did not agree to go there. Then they pointed me to the apartment of the priest Rozhdestvensky, whose family was upset; he and his wife led an intemperate life. Students who were expelled from the bursa for pranks lodged with him and, due to poverty, lived on bread, stealing it from the treasury. They had such an order that each week fed the entire society, which consisted of five people. Not knowing their method of subsistence, I went to their apartment. But a month later, when everything was explained, I did not want to stay with them, I came to the prefect, explaining to him my situation. “At first they didn’t want to directly admit me to the philosophy class, because the Lavra Seminary did not want to equate itself with others. They gave me an exam: they asked me about the logic of definition. I gave the answers. In the evening he and his father came to Rector Augustine, who immediately in his chambers forced him to write a dissertation on the question: an dantur and deae innatae? I could not have answered anything to this based on the lessons of my former mentor, but out of my curiosity, rummaging through my father’s books, I read a textbook on Winkler’s philosophy. There I received some understanding about this issue. And they were pleased with my answers. I was accepted into a philosophy class. I asked to be accepted into government pay, with a contribution of money, but I was accepted without this condition. Philosophy was taught there by a young hieromonk, who himself was very unsteady in this science 122 . Theology was read to us from Vacation to Saint Augustine. From him we received a notebook or two, which talked about the books of the Holy Scriptures, almost the Old Testament, in Latin. Augustine came to class, ordered the student to read part of these notes, translate them into Russian, and added a few of his own comments to this. That's all the teaching is. When Augustine became governor, he usually came to class for half an hour. Augustine’s successor, Evgraf, asked them to copy the marked articles from Gollazius and then read, translated and explained in the same way in class. We have common treatises with Protestants, for example. about the Holy Trinity, about redemption, etc. were covered fairly, but others, for example, about the church were not read at all. This was the teaching, this was the management!“ He tried to explain, but unsatisfactorily; - went to his patron Theophylact 125, he asked: how did he explain? and having received an answer, he said: and it seems so to me. But the students were still not satisfied with this. When Fessler arrived, and through him the students became acquainted with new philosophical terminology, Butterwek’s lectures became clear to them, and they began to go to Fessler more often. This is the reason for Leonid’s envy. But Fessler was expelled after he submitted a note on the antiquities of the Eastern Church, where he included the expression that our worship is composed of two elements: lyrical and dramatic. This summary, written in Latin, was entrusted to the rector Sergius 126 (I lived under his chambers, and he, by his grace, fed me), to translate to me, then an inspector. Subsequently, when the misfortune befell Speransky (which was the reason for calling Fessler), they found in him a notebook by Fessler’s hand de transitu orientalism and in occidentalism, where he revealed that Jesus Christ is nothing more than the greatest philosopher. Even in the preface to the sermon he preached when he was already a superintendent, he revealed the idea that he never changed his way of thinking about Jesus Christ. This is the kind of person they hired for the Academy!“ "As for the decline of Latin in the Lavra Seminary from the influence of Evgraf, it came from the fact that they began to pay more attention to the purity of the Russian language. Living near Moscow, Evgraf was more inclined to take care of improvement in this language. Evgraf himself, who was taken a year later from the prefects of the Perervinsky Seminary to the prefects of the Lavra Seminary, did not show the merits of a good teacher in philosophy. A year later he became both a rector and a teacher theology, but did not have a solid education, although seeing the need to study the fathers, he studied them. It is unfair to say that Metropolitan Plato forced the rectors to speak sermons impromptu. During his ministry, either no one spoke a sermon, or he spoke himself, if I am not mistaken, and so as not to boast, only I spoke twice during his service: the word on Great Friday (which was published at the same time) and in Makhra at the consecration. churches." "In the Bethany Seminary there were no gifted people, either among the mentors or among the students, who were usually chosen by the prefect from the Lavra Seminary, but not without the permission of the Lavra Seminary. Metropolitan Plato tried, as much as possible, to encourage success in the Bethany Seminary." November 8. I presented book 127, brochures and a package. The Bishop looked through what was included in the Addendums. “At last,” he said, “a letter about final causes! Who wrote it?” 128 asked the Lord. Then he settled on an article about the relationship of the Volokolamsk monks to the Belozersky monks 129; asked: “What is this?” Finally: “Where did Macarius’ thoughts come from?” 130 and from here moved on to his book of letters. He noted: “It seems to me that it could be reduced by half. For example, why was it necessary to print about his hesitation, whether he should belong to the Tula diocese or some other? In some places he is obscure. For example, he writes: I opened an abyss in my soul. Why do I need to know this? Or it would be necessary to explain this, but the circumstances of his life are unknown: or one could be afraid of shaking the trust in him.” Then I started writing to Fr. Rector and papers. I settled on an apology regarding the designation of the number of sheets in the translations of Barsanuphius 131. “What a strange excuse,” he remarked, laughing, “and read the very place in the letter. Then he began to discuss Barsanuphius. There are dark places in it, partly due to the unknown circumstances for which some of the answers were written, partly due to the fact that his answers were not always fully conveyed by those who wrote them down. There is also a reason for the darkness in Fr. Paisia ​​132. As for the obscurity of the Greek books of Barsanuphius, Vladyka suggested sending him extracts of such places, with a translation project, for reference on the copy that he has. I don’t think, the Bishop added, that this translation will be as satisfactory as the new translation of John Climacus. In two, dark places, I turned to the original and found that what was difficultly said there was conveyed unsatisfactorily in Russian. I remembered the place I had previously written about in a letter. - I noticed that this passage hardly belongs to the writer himself - that in some Greek manuscripts these additions to the answers are expressed in verse. However, he tried to dispute that these were extraneous additions, because they had a connection with the course of business. Then he continued reading the letter and papers. In the paper about the architect, he noted that what was said about his works in paragraph 4 presents the alterations in such a way that it would be necessary to ask permission from the Holy Synod. I took a pen and corrected these expressions. Having read the paper about Athanasius, he remarked: “I think that Macarius, being more experienced and diligent, would be more suitable for the position of treasury 133, he is afraid of foreign relations, but what? Lopukhin 134 will not eat him. However, this paper can be released. We will see there. We will not become stronger. Meanwhile, we will hear what they will say in the office. Say this to Fr. rector." Having finished examining the papers and ordering the report about Afanasy to be sent to the office tomorrow, he noted that although he would not be there tomorrow, they would not make any conclusion without him, but would only collect information. When I’m in the office, Vladyka added, I’ll ask about this matter. Then he gave his sermon. "So you asked for a sermon. For the third book? Well, they plugged the hole with Macarius. Here you go for the next one. Let them read it and call it whatever they want according to science: conversation or word." Having submitted this too, Vladyka, after some silence, said: “Bishop Gregory of Kazan has been appointed to Kaluga 135. Of course, Gregory seems to have been serving for a long time, and if this were accepted as a permanent rule to appoint rectors of the Academy to such dioceses: this could still be allowed. Otherwise, the Right Reverend Eusebius was sent to that very place. Meanwhile, now they make us worry too. They ask the local to Kazan rector 136. Rev. Metropolitan Platon did not like to let go of those he raised. I don’t adhere to this rule. God knows who will take his place.” 137 - Here? – I asked. “Here or to Bethany.” It seems you can live there or here, I answered. “But who is the inspector?” I answered: we only have one candidate left, Fr. Feodor 138. „How is his health?“ asked the Lord. I answered, it seems better now. “What is it like doing classes?” With enthusiasm, I answered. “Yes, his enthusiasm is more directed towards other things.” Now he doesn’t even read foreign books, he just studies St. Scripture. The conversation stopped there. I just added: we had a rumor that they wanted to send Archimandrite John 139 to Kazan. Laughing, the Bishop said: “If His Eminence Gregory previously received my comments on his book 140, then I don’t think he would take it.” Changing the conversation, the Bishop asked: “Why don’t you use foreign magazines for your magazine?” I replied that the German and French magazines known to us do not present materials suitable for processing for our publication. German articles, like sermons, have no moral content for us, because they are presented in an uninteresting way. Scientists are more directed against their misconceptions. The French are weak on the scientific side. He pointed to the articles of the Université Catholique about the French Revolution in relation to the church, and also: the concept of God is revealed in comparison with the teaching of ancient religious teachings. Moral articles are more directed towards social issues. Speaking about ancient religious teachings, the Bishop expressed the thought: “It seems to me that the Vedas are not as old as they make them out to be. Some prophet came to their countries: his teaching was mixed with their own, or local, and this mixture came out.” At the same time, he pointed to the teaching of self-immersion among the Brahmins: look at the end of your nose. “This,” he said, “is a distorted teaching about deepening into oneself, about inner prayer.” Letting go, he said: “Tell the rector that I will not answer his letter. I said what was necessary.” He also asked: what new did I find in the manuscripts 141? April 11. Once again the Lord vouchsafed me to be a partaker of His holy table. During the continuation of Matins and Mass until the consecration of the Holy Gifts, it was enough to fight fatigue, which was intensified by the warmth of the church, albeit moderately by the opening of the upper windows. But since the consecration of the Holy Gifts, the activity of the spiritual sense has become more perceptible. Thanks be to the Lord. It was not in the deadening of my feelings that I approached the cup of the Lord; in my soul, instead of the usual embarrassment, some kind of calming feeling spread from the idea that I was standing, as it were, in that church where the Lord Himself, after the resurrection, offered bread, and where, although he denounced, he showed even more his goodness in dealing with his unfaithful disciples. This gave me the courage to forget about my unworthiness for this time. Surrendering in all things to the goodness of my Savior, Whose invisible image was presented to my soul, I began, and may that thing from which I denied myself begin not happen to me: I will not give you a kiss, like Judas! A strange thing happened to our good old man Ivan Mikhailovich! 142 He arrived at Matins in a rather embarrassed position. The horses he rode on either became stubborn or were unable to get them out of the mud. He had to get up and walk. Judging by the time of night, the mud, and the strength of the old man, this should have exhausted him. As soon as he arrived at the altar, he sat down. When during Matins it was necessary to go from the altar to the middle of the church in order, according to custom, to say Christ with the servants, I invited Ivan Mikhailovich to participate in this; At first he refused, saying that he was tired and weak in his legs. I wanted to tell him: let’s go, Ivan Mikhailovich, together for the last time. But fearing that the words “for the last time” would confuse him, he resisted and simply invited him a second time, pointing out that the ceremony would not last long. He followed me along the path; when it was necessary to step down from the steps of the pulpit onto the platform, he stumbled so that he was barely supported by others and by me. After the end of mass, we visited Fr. inspector. Ivan Mikhailovich was pale: I attributed this to lack of strength and fatigue from walking. When saying goodbye, here he apologized that he could not come to see me. At about ten o'clock I heard that after late mass, coming down the stairs from the Treasurer, who was there with the usual congratulations, he tripped and hit his head on the steps he was going down, causing it to bleed. Help was immediately given to him. The elder did not remember what happened to him, where was he? A. The governor suspected that there might have been a small blow here. The ringing of the bell for Matins on Bright Day found me at these words of the Gospel of John: Of this all understand, as my disciples are, if they have love among themselves 13:35. It seemed to me that this was significant for me! I need to repeat this commandment about love often! January 9. Vladyka asked what I was doing, and then offered to submit to him a proposal to deduct from the Assumption Council two months of Makaryev’s Four Mena, which are missing in copies of the synodal library. He mentioned that all Latin books from the library of the Assumption Cathedral were transferred to the Moscow Seminary Library. In passing and rather mysteriously, he made it clear that the matter was about the distribution of books of the synodal printing house, among which there were quite significant ones in foreign languages. At the same time, he pointed to writings against the Stone of Faith, published in Sweden 143. Then he asked if we had anything against a split? When I reminded him of Nikita Petrovich’s article 144, he noted that his polemic was unsuccessful, went too far and was presented in a romantic manner in the form of some kind of conversation. At the same time, he added: “I wrote to the question put to me by the schismatics: can they pray for their fathers? I answered that without any doubt they can, except for the inveterate ones, such as Nikita. However, he sent his answer for discussion to His Eminence Gregory 145, so that if necessary, he would show it to the Metropolitan 146. But Rev. Gregory is ill." After that, Vladyka asked: have I read the speech of the Vladimir leader of the nobility? And made a remark that it has become fashionable to write addresses to the Emperor, following the example of the English, with whom we are at war, and who sometimes throw dirt at their queen. There is something religious in the speech: but this leader likes to express himself too pompously. Vladyka confirmed the rumor about the victory over the Turks, attributing success to Khomutov, and not Ushakov, and noted that successes had hitherto accrued to the pious. He said about Khomutov that the Emperor wanted to entrust him with Caucasian affairs, but he humbly refused, not feeling capable of doing so. Menshikov, they say, is beginning to resort to prayer, but he likes to joke too much about Muravyov’s appointment to the Caucasus, as in relation to his acquaintance with those there. edge and his energetic character of action, and in relation to his piety. He talked about how his appointment came about. Paskevich had not been favorable to him since the time of the Persian War, when he anticipated the capture of Tauris from him. Vorontsov also had something against him. Currently, the Emperor wanted to send him to Finland. But toothache delayed him on his way. Meanwhile, news was received from the Caucasus that demanded that Read be replaced as soon as possible, and the Emperor sent Muravyov. Finally, Vladyka spoke about His Eminence Innocent 147 that he wrote to him about two weeks ago. His illness recurred. The hand in writing is somewhat unsteady. Regretting him, he notices in his sermons too great a tendency to adapt to the circumstances of the time. Regarding his prediction about victory over his enemies, he noted: “If it is given to him to say so, so be it. If he spoke so to inspire only the soldiers, then it seems he would have to be more moderate.” November 13. Vladyka said: “What kind of time are we in? There are oversights everywhere. More than ever, we need to look after everything.” He talked about how late he received the decree appointing his vicar 148 in Tula and other similar decrees. "A decree was sent about the abbess of the Lebedyansky monastery, which I do not have in the diocese. Another decree was denied to the nun of the Boris and Gleb monastery to establish her own monastery: whereas I do not have such a monastery. A decree was sent with amended and newly printed instructions to the dean. I want to revise and submit to the Synod, so that I would be allowed to print for my diocese in a different form." He pointed out that the new instructions require that you mark on which day the service was held and on which it did not, and also write down your parish daily to the priest with the clergy. "Only the deeds will be worth recording. Because of one thief, all 28,000 priests are treated as thieves. After all, the income is given to the priest: can’t he hide it?" "They say now that the Eminences of Aleut and Athanasius of Kazan are inclined to not translate Scripture into Russian. I don’t know how it will end." "True history is unwritten history, with the exception of only the Holy Scriptures and some of our ancient chroniclers, for example, St. Nestor. Recently I had the opportunity to hear the true history of the St. Petersburg Academy." He began to talk from the words of the Most Reverend Kirill 149 about the rectorship of the Most Reverend Athanasius 150 in St. Petersburg. I could not give lectures either on dogmatics or on the class of Holy Scripture, although I started both. Anthony could not write a sermon for the funeral. I gave four bachelors to write the introduction, the first part of the interpretation, the second - and nothing came of it. He believed in church books more than in the word of God. You will not be saved with the word of God, but with church books you will be saved. He told about the essay of the student who praised church books above all else, and which Bozhanov got to read: - a well-known story at the Academy conference, about which information reached the Heir, the current Sovereign; told how Afanasy was carried away by the impression of this or that book he had recently read - and then responded to another. Count Protasov first praised him because Afanasy succumbed to him, then he supported him because he chose him. "The bad thing is that there was no proper choice of Bishops under Anthony, Metropolitan of St. Petersburg. His Eminence Nikanor recently planned this and that, but was not strong. And what he came up with, he was not able to carry out, due to his subsequent death." "Kirill, with the ability of flexible thought and free speech, boldly looked at his appointment. But in his place, another less experienced bishop would have been afraid of the importance of his post (at the same time, Vladyka read an excerpt from his speech). There are truly funny stories in the appointment of the current mission. The Minister of Foreign Affairs (an efficient minister) was first proposed by Archimandrite P. They chose Polycarp 151. He, having arrived, demanded 300,000 for the mission. Without this, the minister made it known that there was nothing to send. Arch. P., having found out about this, he himself wrote a letter to the minister in which he recommended himself for the mission as the only suitable person. Then the minister refused him, although the Synod already wanted to appoint P. 152. Then the Bishop told the story of Rev. Ignatius 153, as he wanted to take him in, recommended him to Seraphim to engage in sermons and consistory, as the late Emperor was disposed towards him, but then forbade him to enter St. Petersburg without the permission of the Metropolitan. The Bishop approved of the organization of the Sergius Hermitage under him, which under him represented that we had the best in monasticism, while the Neva Lavra was the opposite. Previously, there were those who were dissatisfied with him: Colonel Kobylin left him in Yuryev because “revealing his thoughts to his spiritual father” was turned into denunciations to the abbot. He recently left him as a governor 154, whom Muravyov recommended as an excellent successor to Ignatius. He entered the abbot of the Vladimir diocese. But when, at the request of the St. Petersburg people, he was presented as an archimandrite, he was not approved by the Synod. Apparently he didn’t come out of the Sergius Hermitage quite right. November 14. I asked: who did the first translation of the New Testament? The Bishop said: “I translated the Gospel of John, and the other Evangelists were translated by Moses, Gregory, Kirill 155: I just don’t remember who was which Evangelist. But the committee considered: Mikhail, Seraphim, me, Popov, Alexander Fedorovich Labzin 156.” Therefore, the Lord spread the word about Labzin. "He was a good man, only with some peculiarities in his religious opinions. He published the Zion Messenger behind secular censorship (all the books that were subsequently banned and selected were omitted by Timkovsky); they paid attention to the good, but did not always understand the bad. We told him: how many beautiful things that could be printed for the benefit of others, without touching on these peculiarities. But he answered: every bird praises God with its voice. Finally, the publication stopped. Labzin accepted this with Christian humility. Then it was allowed, but with the approval of spiritual censorship, Alexander Fedorovich said: “I was given to my enemies.” The publication did not go well.“ "Alexander Fedorovich was in relations with Tatarinova. She was an interesting woman. She had a husband in the army, and in order to be closer to him, she lived in the western provinces. There she became acquainted with the scopal society: the skoptism seemed disgusting to her, and she adhered to other rituals, such as circles. She belonged to the Protestant confession. Returning to St. Petersburg, she joined the Orthodox Church. And the union was completed - It’s a strange thing - in the metropolitan church. Prince Alexander Nikolaevich (Golitsyn) went to see her. Afterwards, some prophet appeared among them, one of the poor officials, to whom the prince gave a ribbon.” “Labzin was the secretary of the Academy of Arts: when they asked him to accept Arakcheev as an honorary member of the Academy and pointed out that Arakcheev was close to the Emperor, Labzin replied that the royal coachman was even closer, but not to make him a member of the Academy.” Then Vladyka began to talk about Metropolitan Ambrose and among other things said: "After finishing my second year, I come with my mentors to Ambrose, after a thanksgiving prayer, to receive a blessing for rest. He says to me: 'Look what I write.' He wrote a proposal to make me a bishop. I answered: if you want to have me as an instrument of your actions, if I please you, let your will be done. If you want to reward me with a bishopric, then this is not a reward, but a feat. I am honored with awards beyond my merits. “Well, it’s none of your business,” said the Metropolitan.” "And how Metropolitan Ambrose retired, not many people know. I was a witness to many events that were not accessible to everyone. And I began to write notes about what I knew, and wrote a decent notebook. But then I saw that I didn’t know everything, and I burned it. Metropolitan Ambrose began to ask for retirement due to the displeasure of Emperor Alexander that he had built a sacristy for himself, lined ermine, from the cover that was on the coffin of the royal daughter. The Emperor, having learned that the metropolitan went to the water in such vestments on January 6, ordered that the ermine was assigned only to persons of the royal family, and that he forgives the metropolitan only because of his old age. This incident upset Ambrose, and he resigned during his removal from the Neva Lavra. as can be seen from Gabriel’s letters, which Ambrose himself gave to me and which are kept in the Lavra, when retiring to Novgorod, he wanted to take with him several portraits from his cells, among other things, a portrait of Prince Golitsyn. But the housekeeper told him: “The portraits are yours, holy lord, but the frames are government-issued.” July 28. The Bishop spoke about the merits of A. N. Golitsyn in relation to the church: he turned away from the church such government orders that could be very harmful for both him and her. In 1810 or 1811, he rebelled against the legalization that gave the secular authorities the right to dissolve marriages; This legalization was included in the legislation drawn up by Speransky at that time. And this was his first experience of debate in the Committee of Ministers. Under Nikolai Pavlovich, after relinquishing the rank of chief prosecutor and minister of education, he skillfully prevented the publication of a law prohibiting both men and women from entering monasticism before the age of 40. The journal containing the Emperor's resolution was handed over to the Chief Prosecutor for instructions on how to carry it out. And the matter is arranged in such a way that a law was issued that was greater than before, making it easier for males to enter monasticism. January 25. To the question: what's new? I briefly reported on what was written by T.I.F. 157. The Bishop, apparently, already knew about the progress of affairs in transforming theological schools from Prince Urusov 158 and added that the Most Reverend Demetrius had been appointed president of the committee, 159 that the Bishop, for his part, remarked to the prince: “The Eminence Demetrius has some special ideas, which he, as president, will carry out.” And to the information about the set of projects, the Vladyka added that from the reduction and placement of them according to his plan, they had already experienced the inconvenience that some assumptions had changed their nature, so that they could not be recognized. Why Count 160, and ordered some amendments to be made. “When I spoke about the proposal to call one mentor from the Academies, and about T.I. Filippov’s question regarding our Academy, Vladyka said: “I remember they wanted to have you there.” And then he continued: “No matter how sorry it is to part with you, apparently I’ll have to let you go.” I replied that I had already refused this challenge, that while discussing this demand with O. We considered it convenient to appoint V.D. Kudryavtsev 162 as rector 161. The Bishop, praising him as doing his job, said: “It’s a pity to distract him from his work. Moreover, he is young; perhaps they will listen to you more.” “I also objected: “New projects may require younger and more active people.” The Bishop said: “However, they wanted you, didn’t they?” and then stopped speaking: “We can think about this in due time.” 163 Vladyka was surprised that Prince Urusov, who went to Yaroslavl and Kazan to inspect girls’ educational institutions, was not with us, but looks into seminaries and has a chief secretary with him. This chief secretary addressed the Vladyka with a request to invite the clergy to subscribe to Grechulevich’s magazine (The Wanderer), and when the Vladyka refused for the reason that he does not have the custom of recommending books that he himself does not know well, the chief secretary turned to the consistory and began to ask for the secretary, but in fact he meant to look at the consistory and found it in order: the secretary and officials were in place, the rooms were quite clean, the watchman had removed with the fur coat that arrived. Then the Saint brought out, for reading, his note against the opinion about the indelible character of the priesthood, written on the occasion that this feature of the teaching was pointed out in the Holy Synod when discussing the issue of removing the priesthood through petitions. The note contains the following: 1) in Holy Scripture and the Holy Fathers there is nothing about such an indelible character of the priesthood; 2) The Roman Catholic theologian Perrone thinks to see this teaching in the words of the apostle: God, who anointed us... is marked by the Spirit... But this refers to the sacraments of baptism and confirmation. Quotes the words of Basil the Great: but they also refer to the sacrament of baptism. He says that the doctrine of the indelible character of the priesthood in the Roman Church was established in the 16th century, not without great controversy. This means that even then it was not generally accepted in the West. 3) In our Orthodox confession, in the patriarchal charters, in the book of St. Demetrius, this character of the priesthood is not spoken of, although in some this character is assigned to the sacrament of baptism. – This note was already sent on January 22. January 26. In the evening, when His Eminence Leonid arrived, 164 Vladyka began speaking about Speransky’s letter to his daughter on Christmas Day, published by Longvinov in the Russian Vestnik. It seems to Vladyka that Speransky did not have faith in the historical appearance of Christ the Savior, but had some kind of ideal Christianity. This remark was derived from the phrases of that letter, which, it seems to me, were simply inspired by mystical books that were fashionable at that time. The Bishop also pointed out that it was as if Speransky was in relations with Fessler, whose abstract, subsequently condemned by the Holy Synod, was found between Speransky’s papers. This is what it is, i.e. The only ideal was the faith of Emperor Alexander until the age of 12, added the Vladyka. The speech leaned towards how extensive was Fessler's influence on his students? – Vladyka pointed to one of his students who left the Academy without faith in the Redeemer as God. “I did not advise him,” added the Bishop, “at the end of the course to go to the clergy, and he actually entered the secular rank: now he has already died. He was not a crazy man, but a proud one.” Then he began to talk about the difficult situation of the church at that time. Metropolitan Ambrose said that when he assumed the metropolitanate of Novgorod after Gabriel, he found a lot of unbelievers in the Academy. I thought at first, the Vladyka added, that this was said due to some division that existed between them, but later I myself was convinced of this; This was confirmed by Anatoly, later Reverend. Simbirsky, who was then something in St. Petersburg. The Right Reverend Ambrose felt the gravity of his position: he was not to the liking of the non-church party, headed by Theophylact, and which tried in every possible way to irritate him and bring him to the point where he would even say a word about his desire to retire. But he stood adamant. The Bishop thanked him very much for this, reasoning that the church would be in a very harmful direction if Theophylact had installed himself in the metropolis. “I didn’t appoint myself, I can’t remove myself from my post,” the elder used to say, and he just thought hard with himself. It happened to me, said the Bishop, when he came weekly with reports on the welfare of the Seminary, as an inspector, to find him immersed in such thoughts and just sitting and sighing. He will ask two or three questions and then fall silent: he just sits and sighs. My situation was such, the Lord said, that I was ready to fall through the ground. A friend of the Bishop, Leonid 165, belonged to Feofilaktova’s party, a former bachelor of literature at the Academy, apparently jealous of the talents of the newly arrived Philaret and guided by the spirit of Theophylact. He called Filaret's first sermon on Easter an ode. But Metropolitan Ambrose liked it. And he, remembering that Filaret often gave sermons in the Lavra, advised him to do more of the same here. For this purpose, he himself assigned him both a day and a topic: Trinity Day, about the actions of the Holy Spirit. "I refused due to the difficulty of the subject, but the Metropolitan said: write as best you can. I prepared it, presented it to the rector Sergius 166; he, having read it, sent me with it to the Metropolitan, who listened and ordered me to read it in the church. When I appeared at the Lavra Cathedral and entered the altar, Theophylact called me to him and asked: is he not the preacher now? He asked me to read it and immediately read it. In his own At the time the sermon was preached. After the mass, those who lived in the Lavra, both the servants and some of the secular people, came to the Metropolitan. Alexander Fedorovich Labzin, between conversations, for some reason cited the words of the sermon he heard that day as confirmation. At the same time, Theophylact objected: what do you think? The current sermon echoes the spirit of pantheism. "Like pantheism?" – asked the Metropolitan. Theophylact did not give up his review, and only due to the strengthened conviction of the Metropolitan, he fell silent. - After dinner, however, when the guests went into the garden, and rector Sergius called the preacher a pantheist; he approached him and explained to him that it was easy for him to offend a young man, without support, without communication. But please note, Filaret added, that if I am a pantheist, I am not alone. The Metropolitan read this sermon, and you read it too. So, all three of us will be pantheists (this sermon is the first between those printed on Trinity Day). Rector Sergius conveyed this conversation to the Metropolitan. He demanded a sermon to himself and sent it, with the preacher himself, to Methodius of Tver, who was then famous for both his learning and firmness in church dogmas. He responded to the Metropolitan in writing that the sermon “is worthy of a high-ranking mentor,” and does not contain anything contrary to Orthodoxy. After that, they began to interpret in the Synod in order to publish the sermon. Both Golitsyn and Speransky took it for consideration. And when it was approved by everyone, it was published. After this story, the Metropolitan suggested that Filaret prepare a sermon for some day that Golitsyn and Speransky could listen to. Filaret wrote: it was a sermon, I remember, on the 3rd Sunday after Pentecost, on the text: the patterns of sin are death. And soon after this, the preacher was Most Highly awarded a cross with precious stones. "Theophylact attracted the public in St. Petersburg with his sermons, which were distinguished by strange features. For example, in his sermon he spoke about paintings in which the Mother of God was depicted, he loved to make allusions to his contemporaries. In a sermon on the world, I remember, with Sweden, he quoted the words of Jeremiah 9:23: let not a wise man boast of his wisdom, etc., making allusions to our failures. In his sermons he discussed politics. Once he introduced into his sermon the image of an elderly man, burdened with service, because of whom a young man is managing the affairs. By this, the Bishop said, he was hinting at the Metropolitan and at me. Rumors about this were circulating everywhere: so I decided to inform the Metropolitan about this and show him a way to stop such sermons for the future, namely, I reminded him of the 20th rule of the Ecumenical Council. It is forbidden to preach in a foreign diocese. He proposed this instruction to Theophylact himself at the Synod, and Theophylact actually stopped preaching.” "Theophylact's direction was too secular. Even before I became the rector of the Academy, he began preparing for publication and was already printing Ancillon's Aesthetic Discourses, which were translated by students of the Academy. I, Vladyka said, did not want the students’ name to appear on them. This would be the first book, the first fruit of the transformed Academy, and would contain so much disagreement with the direction proper to the spiritual Academy. For example, there is a discussion about how Christianity elevated the dignity of women. There are other political allusions as well. I explained this to the Metropolitan, who told Theophylact. Theophylact did not agree to leave the case, and did not agree to release it into the world without the names of the Academy students. Then, taking out the sheets, I had to write my comments on them. This led to a refutation of them from the opposite side, and simply to curses at me.” "And Theophylact retained his influence on the Academy because he took upon himself to lead the literature class in the new Academy, so he revised the students' essays after the mentor. When the rector Sergius wanted to demand that the students write a sermon on this class, Leonidas, at the inspiration of Theophylact, explained to the rector: let him, the rector, read them in advance, then Leonidas will read them, and finally Theophylact. The rector announced that he was the one to read them." will not allow them; first of all, the teacher must read them, for censorship from the literary side; then the rector - from the theological side, and then, if he wants, Theophylact. But they did not agree to this: and that’s why the students did not write sermons for two whole years.” "Rector Sergius, an honest man, was sincere with the Metropolitan, but did not want and could not quarrel with Theophylact, however, he was burdened by his attitude towards him and called him after some French Bishop of Brienne, then famous. When vacancies opened in Tambov and Kostroma, he began to ask to change his condition. The Metropolitan proposed at the Synod to appoint a rector of the Academy in Kostroma. Golitsyn did not want this, for in order to allow the Academy to mature more under the leadership of one leader, and so that the other had time to prepare: however, he yielded to the insistence of the Metropolitan. The Metropolitan appointed me as the rector of the Academy. It is true that both of us were then unworthy and not ready for such a position. However, after my ordination, the Metropolitan appointed me: “I assure you, you will fulfill it.” this Brienne." Where should I sell it? At least they didn’t send him anywhere. - No, you will definitely make it come true: I saw it in a dream. He will leave on Wednesday." "My acquaintance with the Most Reverend Theophylact began in this way. In 1809, when I arrived, Rector Evgraf took me to him. He asked what I taught? I answered: philosophy. He decided to give me an exam, asked: what is truth? I, familiar only with the old Wolffian and Leibnitz philosophical concepts, answered: logical truth is this, metaphysical truth That’s it. He recommended that he definitely study some of the new ones, and especially French, assuring that everything remarkable in science is either written in it or translated into it. This forced Vladyka to turn to the study of the French language. For initial reading, after familiarizing myself with self-taught grammar, I came across the works of Schwedenborg, which, in a strange combination with his direction, the Most Reverend Theophylact forced everyone to read.” “Before that, I knew about Schwedenborg only from Kant’s work, translated into Latin; “Critique of Pure Reason,” which translation, however, was extremely unsatisfactory. Read a few pages and your head will hurt. There is a chapter: Somnia of the Spiritual Seers and stories about famous cases in which Schwedenborg showed his knowledge of the hidden: he discovered where to find the debtor's payment note; reported something to the Queen of Sweden and announced a fire, which at that time was taking place somewhere in a distant city. After Feofilaktova’s recommendation, I also read Swedenborg’s miracles in heaven, hell and on earth. However, I didn’t have much patience to get to know him...” "The fall of Theophylact began with the fact that, after the 12th year, he was sent to inspect dioceses subject to enemy destruction. And he definitely left on Wednesday. After that, although he returned to St. Petersburg, he no longer lived in the Lavra (he was not allowed in), but in the courtyard, and had less influence on affairs. He planned to dominate the Academy through the project. The first part of it is about the internal management was already written by Speransky; in the second, under the influence of Theophylact, it was said that the external Academic Board consists of members of the internal and of the members of the conference. In discussing this, I tried to show the absurdity of such an order: how the priests and archimandrites would revise the bishop’s decisions! Leonid reassured that everything would change as soon as Theophylact became a metropolitan... But I insisted, so that the external academic Board is placed in proper relationship with the Diocesan Bishop.” "The Right Reverend Theophylact was already in the diocese. My book on church-biblical history had been published. I decided to send him a copy, along with a letter in which I explained that this work began when he was still extending his attention to the Academy. He responded favorably and added that there may be disagreements and disputes between learned persons, but there should be no quarrels." "Something else about Speransky. In Longinov's article, Vladyka noticed that true feature that Speransky loved too much symmetry. When creating some kind of law, project, he immediately split the subject, put points and thought that everything was done when he outlined the main points. He cared little about the content. That is why his laws are empty of content. He also noticed: when he compiled the Code of Laws, he sent them to all departments for review, but he did not send the necessary parts to the Synod, but deliberately hid them from it. That is why it turned out that some secret laws about schismatics, or better lawlessness, were included in the Code of Laws. Or: from the statute on the guardianship of the spiritual rank, written by the Bishop, not only the rules established there were taken, but special points were also drawn up from the preliminary historical part of the statute, which speaks of previous measures for maintenance. poor clergy. And this was done even without agreeing on the contradictions with the own rules of the charter. Speransky himself read the latest proofreading of the Code of Laws and did not notice this! January 27. In the evening, when I was again with the Vladyka, after tea, without starting to work yet, he began to talk about the matters that he spoke about yesterday. "Yes," said the Saint, "speaking yesterday, I forgot one important circumstance. When I wrote comments on the book that Theophylact wanted to publish, on behalf of the students of the Academy, my position was bad. Only the Metropolitan was on my side, but there was no one with him on the commission. Prince Golitsyn adhered to Theophylact; Speransky, who was placed on the commission of theological schools for the organization of educational institutions, seeing that the prince enjoyed a special power of attorney Sovereign, I tried in every possible way to be in agreement with him. The chief priest was also aware of this position of mine, I said to Innocent: “This is my situation! After all, it may very well happen that I will be kicked out of here!” “Well,” answered Innocent, “if only for the truth.” “It seems that’s all Vladyka wanted to say.” For further, although the conversation was about the same times, it was not in continuous connection, without special intention. "I was already from Moscow. A book was published about imitation of the infancy of Jesus Christ. Prince Alexander Nikolaevich Golitsyn sent it for distribution. But I, having found in it some Catholic rituals recommended to the Orthodox, refused to distribute it. Even earlier, the book “About the Skoptsy” was published. It was published by one of the members of the Tatarinovsky Society, but against the physical accumulation: however, in favor of the Society. It spoke here of “the living word,” which was to be sought only in their Society. Published for the benefit of the poor. The prince sent me 10 copies of it for distribution. I paid 10 rubles, but refused to distribute it and wrote to the prince with my own hand that I could not do this in such and such places in the book. The prince was unhappy. He was cold when we met. I explained that as a church person I could not do otherwise. The prince expressed: “Well, one part is good, the other is not good. You should fix it!” I decided to do this, not to communicate with Metropolitan Michael then: because I had little confidence in my relationship with him. Upon his accession to the metropolitanate, he wanted to send me to Kamenets-Podolsk. I said that I am not yet at all burdened by my position (vicar), I am ready to serve in this rank again; but if Your Eminence has someone else in mind and wants to let me go, it’s too much for me that you’re assigning a second-class diocese. "I will be satisfied with a third-class one." So he left the matter. But I still wasn’t sure about it. Afterwards, however, I told Mikhail that I wrote about that book on the case. Vladyka Mikhail answered that he gave the same review. And then, when I became a Moscow resident, I learned at the Lavra that the Most Reverend Seraphim had ordered this book to be read at meals, during the table! " "Golitsyn's strong party (Arakcheev and Metropolitan) decided to overthrow. The main figure in it was Magnitsky 168. When Seraphim went to the palace to ask the Emperor to remove Golitsyn from the chief prosecutors, Magnitsky did not leave the palace square to see how long Seraphim would be in the palace, and therefore to conclude about the success or failure of the plan, and to tell his own. And when they succeeded, Magnitsky sang a prayer service in the church next to the prince. He wanted to go to the prince’s church, but was not allowed there. However, the prince did not remember the evil: later this same Magnitsky did not lose anything in the sovereign’s trust, he did not harbor hostility against the church for a long time, but once he arrived. St. Petersburg, Prince Sergius Mikhailovich Golitsyn, and all three were in the palace, Alexander Nikolaevich asked Sergius Mikhailovich to reconcile him with the Metropolitan. He, for his part, replied that he had no enmity against the prince. Then Prince Alexander Nikolaevich approached the Metropolitan, and from that time on they began to meet freely again. And the prince later helped the church in some important matters, for example, in the matter of monasticism. Without him we would hardly have survived.” "Prince Alexander Nikolaevich first banned Zionsky Messenger Labzin. And then, having become more attentive to religion, he procured for him an order and the renewal of the magazine. But Innocent rebelled against the first book of this magazine. He wrote a letter to the prince in which he said: “You have inflicted a wound on the church. You will heal it.” I, Vladyka said, was not in that time St. Petersburg, I was on a tour to inspect the seminaries. Prince Golitsyn came to the Metropolitan with a letter from Innokenty. The Metropolitan summoned Innokenty to him. He replied that he was acting out of a sense of justice. However, the Metropolitan managed to assure him that he needed a special calling, and forced him to go to the prince with an apology.” In 1818, Stankevich’s book: Conversations on the Baby’s Coffin was submitted to censorship. Here Fenelon was called the “bright serpent” and there were attacks against Dutoit’s “divine philosophy”: meanwhile, this last book was then translated and printed at the expense of the Emperor, or at the expense of Golitsyn, the Bishop added, I don’t remember. I saw this Stankevich once at Innokenty’s. They talked about pure love; Stankevich rejected her and said: I am ready to go to Siberia, if only this teaching would be prohibited. I told him: here you are, sacrificing yourself to the teaching, acting precisely out of pure love, which you reject. The book was printed and a copy was delivered to me before Christmas. Only at the holiday a courier from Golitsyn suddenly appears. He asks about the book. I answered that it seemed unimportant, empty. No, she says, that’s not enough: she has this and that. I don’t know who read the book: there are many folded pages in it. I ask permission: give me, I say, time, we’ll see if the matter can’t be improved. I announce the alarm to Innocent 169. He doesn’t worry about anything: “As long as it’s for the truth,” he says. I explain to the Metropolitan, presenting him with a copy of the book, asking him to read it and say what he finds necessary to note... The Metropolitan agreed. But a day passes, then another: nothing has been read. Finally I asked permission to read to him myself. He began to constantly object: this is not suitable, the other is not suitable. No, I say, you can’t do that. If so, then it will be necessary to reprint half of the book. While we were conferring on how to improve the matter, the book was banned. We learned about this at Epiphany in the palace. "Then they began to look for a place for Innocent. They appointed him to Orenburg. But even before his departure from St. Petersburg, a vacancy opened in Penza. The Metropolitan began to speak to move Innocent here. But Prince Golitsyn, perhaps out of irritation against him, answered: that there had never been an example when a bishop who had not yet arrived in a diocese was moved to another. But the Metropolitan himself begged the Tsar to give Innocent a different appointment. He acted in this case through Sophia Meshcherskaya, a pious woman who was close to the Tsar.” "Seraphim used to say that when he went to St. Petersburg for the metropolis, he thought to spend no more than two or three years there and ask for peace. And every time I left for Moscow, he said goodbye to me, as if forever." July 3. 171 Having been with Yegor Vasilyevich 172, I heard from him and from N.P. Gilyarov 173 the desire that our seminary teaching be freed from multi-subject matter, that philosophical education that develops man be strengthened, that the classical soil remains at its foundation, that is, the teaching of ancient languages ​​in school, or in the lower classes of our educational institutions. You can sacrifice patristics, not to mention agriculture and medicine. 174 But at the same time, care must be taken that education comes closer to the practical needs of the clergy and is not too abstract. Nikita Petrovich said that it is not necessary to allow the fragmentation of subjects into classes, as in gymnasiums, that it is not necessary to entrust dissimilar subjects to one teacher, such as, for example, now Logic and Psychology, and then Patristics. Education should be believed not in much learning, but in self-development. July 17. Thoughts of His Eminence Metropolitan Gregory, set out in a letter to Moscow Metropolitan Philaret dated May 31, 1860: 1) Strengthen the influence of the Right Reverends on educational affairs; 2) strengthen the right of the conference to replace mentors; 3) destroy the influence of the spiritual and educational administration; 4) destroy what was done by the late Chief Prosecutor 175 (our Lord approves of this); 5) The committee talks about the administration, and not about the scientific part. Count 176 is a kind, sometimes firm person, but often believes other people’s opinions. Vladyka added that the Count allows himself things that Protasov would not allow himself. For example, in the case of the defrocking of priests 177, my opinion handed over from the Sovereign with approval, holds, having begun relations with our archimandrites at the embassies. The Bishop expressed displeasure at the idea of ​​destroying the Academic Boards. There is no insult to the Diocesan Bishops in the fact that their opinions, together with the opinions of the Seminary Boards, will go up for consideration by the Academic Boards: for the decision maker in the Board is also the Bishop. It can, perhaps, be decided that in case of disagreement with the opinion of the Academic Board, the matter is transferred to the Holy Synod. With the destruction of the authority of the Theological Educational Administration, I said, there will be a need for management in the style of the former Commission of Theological Schools. The Bishop remarked: “It would be possible to appoint one of the members of the Holy Synod to actually engage in spiritual and educational matters.” Whatever was needed, Vladyka allowed me to write to him directly. 178 The Bishop ordered to testify to the Right Reverend Vicar of St. Petersburg 179 gratitude for his favorable participation in the matter of building a chapel in favor of the Guslitsky Monastery. The editors of “Spiritual Conversation” were ordered to say that in issue No. 23 in the magazine the phrase: “Belief in evil spirits lies at the root of the Christian faith” is striking in its inaccuracy. Belief in the existence, power and action of evil spirits is one way, but belief is something completely different. That same day I visited the Count. 180 He said that he only wanted a) a reduction in objects, b) that attention was paid to the physical health of the pupils, and c) that they did not worry about erasing from them what was actually spiritual that remained in them; do not strive, in imitation of the secular, to wean them from good church morals. - Don't rush. You are now going, military-speaking, only for reconnaissance: to find out what the Committee has done; – what is best in the notes and reviews of the Rectors (mentioned: Perm, Tiflis, the current Kiev Vicar, Saratov) and Bishops (mentioned Vasily of Vitebsk); in the report of N. A. Sergievsky 181 about the Paris Minor Seminary. – And report everything to the Lord so that the matter can be carried on further – There will be many different opinions: do not be afraid, express yours. His Eminence Demetrius wants his opinions to be discussed, and willingly leaves his own if they prove to him that they are unfounded and useless.” 18. Before leaving, visiting the Bishop, I asked him a question about classical languages, the study of which now begins in our country from lower schools, imagining the difficulty that this creates from the accumulation of subjects for students. The Bishop objected: “How can you find out who is capable of studying longer and who is not? Consequently, who needs to be taught Latin and Greek, and who is not. There is nothing to learn about clergy studies. Church schools are pitiful schools. They are looked upon with contempt, the students themselves cannot help but realize this. Meanwhile, the classical languages have significant formative power, especially Latin. Therefore, it seems insufficient to teach from the first grades, and only one Greek. Moreover, young years are the best time to learn languages.” When I relayed the count's answer to my question about classes: “You are being sent for reconnaissance,” the Bishop remarked: “Your job is not only to be a transmitter, but also to cast your voice, as long as you are convinced of it. There is no point in starting quarrels and disputes: I hope you will not allow yourself to do this. But you must express your opinions with reasons.” The opinion regarding the structure of the parish clergy, submitted by the Bishop of Moscow in 1828, is divided into three parts: 1) on methods for the most successful education of the clergy; 2) about ways so that those who dedicate themselves to the clergy, especially the parish clergy, are provided with the means to support them everywhere; 3) especially about ways to provide for clergy in the parishes of the poor. In the first part of the note, the lack of education among church ministers, especially rural ones, is explained “from insufficient home education and improper school education.” Before the transformation of theological schools, our higher schools paid more attention to the Latin language; theology was taught only dogmatically, according to a too school-like method (hence the dry, cold knowledge, lack of active edification, forced tone and fruitlessness of teachings, inability to talk to people about truths that seemed very familiar in schools); instead of tests - debates, in which most of the students did not participate, trace., were not tested; and some were divided into two sides so that the art of proving a lie competed with the art of defending the truth, and a cunning objection was approved no less than a thorough refutation. Hence the tendency to argue, sometimes tempting and mostly useless for the people. Since the transformation, the teaching of active theology has been introduced. Instead of debates, tests were introduced for all students in all subjects of study... School terminology began to give way to a purer and clearer presentation of the truth, the dissemination of essential knowledge intensified, and the communication of it to the people in teachings became easier. In the hope that the draft rules on theological schools published in 1808 and 1814 can continue to be useful in this way, the Bishop believes: 1) the draft statutes of theological schools drawn up on this basis, according to the instructions of 10 years of experience, should be corrected and supplemented; 2) the adopted and approved rules must be adhered to at all times. For instability in the rules and the best institutions gives a weak and unsteady course; 3) increase attention to educational affairs and the Commission of Theological Schools and Diocesan Bishops. Bishops, by virtue of the duties assigned to them by the episcopal charter, and by their very rank, are the indispensable trustees of all theological schools in the dioceses entrusted to them; and just as they act with authority in dioceses without violating church rules and laws, they must also be in charge of schools with authority without violating school regulations; 4) in seminaries, to resolutely establish the teaching of theological teaching in the Slavic-Russian language, preserving the Latin language, as a classic language for literature and philosophy classes, and to encourage the compilation of theological educational books in the true spirit of the word of God and St. Fathers. 5) Those who have completed a course in a seminary, before entering the field, must belong to the department of seminaries, engage in repeated listening to theological teaching, reading the writings of St. Fathers and other books guiding future ministry, writings, translations, preaching; the poorest should receive support from seminaries or belong to bishops' houses and monasteries; 6) to increase the number of government pupils, so that not only orphans, but also the children of priests and deacons serving in poor parishes, enjoy - some full, others half, i.e. housing and food, except clothing; 7) when revising the regulations and in administration, always keep in mind that subjects of teaching that are essentially related to spiritual education and church service are taught with primary attention, and that auxiliary subjects of secular learning do not distract it beyond the need; 8) provide students leaving the seminary with Bibles and spiritual educational books; in churches it is necessary to start reading spiritual books, a list of which must be compiled in the Holy Synod; 9) allow those who are sufficiently prepared and who have completed enough to attend philosophical and theological lessons; 10) demand from students in higher theological educational institutions that if they wish to enter a non-clerical rank, they must all serve up to 4 years in the ecclesiastical department for their education.” In the 2nd part: "The parish clergy have support in villages - from land and income received when correcting certain church needs; in cities, for the most part, from manual income alone. The benefit from land is meager, and not indisputable. (Note. In the Moscow diocese, among 875 rural churches, there are up to 300 such in which the land is less than the specified amount; 101 such in which the church land in possession of parishioners; 66 in which the land is shown to be inconvenient; 43 - in which the land is in dispute. Only in 42 are the clergy in a foreign position." The following explains the sacred origin of the content of the clergy from the words of the Apostle Paul 1 Cor. 9, 13 and 14, from the example given here of the Old Testament church. Both then and now there are time-based incomes (tithes, firstfruits, we have collections according to the seasons) and occasional incomes (sacrifices). The antiquity of giving for the correction of needs is confirmed by the 4th Apostolic Canon and the words of Gregory the Theologian, who mentions (in the word about baptism) the gift offered for baptism. So, the note says that it is inconvenient at the present time to replace the previous methods of maintaining the clergy with others, such as an annual salary; Yes, and the lands must be reserved for the churches, so that the parishioners would be encouraged to give the clergy a rug in return for these lands, and the clergy, in their right to church lands, would have the security of the rug given by the parishioners. To strengthen the methods of maintenance and to protect against abuse, the following is required: 1) Demand that the churches disassociate themselves from the missing land as soon as possible; 2) the land of the abolished church should not be returned to the parishioners, but transferred to the church to which it is assigned. 3) Based on the decree of October 29. 1822 and the outline of the rules on theological schools § 137, to encourage parishioners to start houses for the residence of clergy. 4) For the first time, take care of arranging houses for the priests. 5) In particular, demand this from landowners. 6) Raise what was established by the decree of April 3. 1801, giving when correcting needs in the following amounts: when praying over a woman in labor, instead of 4 kopecks. – 10 kopecks; at baptism instead of 6 k. - 50 k.; married instead of 20 k. - 3 rub.; burial of an age instead of 20 k. - 2 rubles; baby instead of 6 k. - 50 k.; 7) but this position should not be considered indispensable. 8) The rich are given more to give. 9) From the lesser giver, the poor, do not demand, but endure without grumbling. 10) To prevent harassment, accept income only in accordance with the requirements. 11) In case of delay, remind the parishioner, but not otherwise than through the clergyman or church warden. 12) In the event of a decrease in income, keep a record of the number of reduced or completely terminated income, 13) which is presented to the community of parishioners, 14) and, in case of need, to the Diocesan authorities, who present it with an opinion to the Holy Synod. 15) It is not prohibited if the parish wishes to replace church income with a permanent annual salary, but no further than for the time determined by law for the conditions of the Spiritual Department. 16) Collections of rural products should not be abolished, but it should be decided that they should be carried out for the entire clergy together, through the clergyman appointed by the priest and the church warden. 17) For demanding income before the demand is corrected, there is a fine, first in the form of a penalty for widows and orphans, then in the form of a monastic authority. 18) For failure to comply with the requirements for solicitation of payment, an even more significant fine: for the first offense, monastic obedience, for the second - relegation to clergy, for the third offense, punishable by defrocking. 19) The deacon and the clergyman are subject to punishment following the same example. In the 3rd part, the question is proposed in this form: how can poor parishes, especially rural ones, be given worthy clergy? For this purpose, it is necessary: ​​1) to demand from the Diocesan superiors that they produce worthy ones from those who have completed the course of theological teaching at the Academy or Seminaries. 2) In case of a shortage of our own, borrow from other Dioceses. 3) From those who have not completed the course of seminary teaching, produce those who are approved in behavior, but not less than 30 years, and who have served for at least a year as a deacon. 4) Such people are allowed to take an examination in theological teaching, in the presence of the Bishop, through three clergy, so that he can be equal in production with others who have completed the course. 5) That place should not be considered poor and requiring special benefits for which there are applicants. 6) That is truly poor, for which there are no applicants for 6 months. 7) In the case of a small number of people, assign the church to another nearest one, whether it is in the city, or 8) in the village. 9) If it is impossible to annex, then the Bishop must provide such a parish with a worthy priest by using the right of secondment without the request of the one elected to this ministry. 10) The granting of this right to the diocesan authorities is defended, among other things, by indicating the duties of the clergy “not to seek their own advantage, but that of many, that they may be saved” 1 Cor. 10.33; 11) However, Academy students are given the right to freely choose places. 12) The secondee is required to serve for at least three years; then he can ask for transfer and is worthy to enjoy advantages over equals in dignity, as one who has suffered obedience. 13) To deliver benefits to needy churches, which are mentioned in paragraph 6, submit to the Synod. 14) Borrow assistance, if necessary, from the treasury in the amount of 2,000,000, which for the establishment of the clergy by the Highest Decree of June 26, 1808 were assigned to annual leave at the disposal of the Commission of Theological Schools, and which it subsequently refused until further needs. 15) However, an annual leave of 500,000 for benefits to the clergy of poor parishes may be sufficient for some time. 16) The salary for insufficient clergy can range from 250 to 400 rubles. 17) There should not be a deacon in the churches of the poor. 18) A priest of a needy church can give land to a clergy, using the allowance himself, or the allowance will be divided between the priest and the clergy. 19) Revise the list of churches in need. 20) For the construction of houses for clergy in the parishes of the poor, and in special circumstances, issue a one-time allowance from the Commission of Theological Schools. (I made an extract on July 18, 1860 from the Vladyka’s original draft note received from him). July 20. Appearing to the prince, 182 I heard from him a sad story about the first actions of the Committee: "The Most Reverend Demetrius is plotting reforms, without thinking about the means for their implementation, in the confidence that the dioceses themselves will give these means to the Bishops, as long as they act alone. Moreover, he is weak; he has no energy: he lacks the character to maintain his opinion. He assures that dioceses will open much more “They have more than a candle sum for the maintenance of schools as soon as the Bishops demand it from them.” The prince recalled that the Bishop of Moscow was against the idea of ​​His Eminence Demetrius about maintaining each seminary at the expense of his Diocese. "One of the archpriests (Debolsky) is silent: we have not heard a word from him. Journals are not written." God knows what they expect from my arrival. Apparently, they have the idea in their heads that the Metropolitan should have expressed his thoughts through me. The prince also expressed the desire that the matter be approached from a different angle - from the consideration of the projects written by the rectors and bishops - while the Committee left this completely in disdain. According to the prince, the Empress has already been told that I am being appointed to the Committee: he promises to introduce me to her. The prince invites me to Tsarskoe Selo to serve mass on July 22 in the church at the school for girls of the clergy. The prince said that he sent T. Iv. Filippov proposed to Eminence Demetrius that an emergency meeting be established on the occasion of the arrival of Moscow members to discuss the main principles of the future transformation, despite the fact that the Committee took a vacation until August, and some of its members, such as Eminence Nektary, left St. Petersburg. – The prince would like to replace two archpriests M.I. Bogoslovsky and I.V. Rozhdestvensky. And for this change I would like the Metropolitan to arrive as soon as possible. 183 As for the presentation to the Empress, when I began to talk about rejecting this honor from me, the prince insisted that this could no longer be canceled, that he had to do it, but probably this could not happen before the 27th. He advised me to tell the Empress directly and frankly if she judged something incorrectly, and to be confident in her modesty: she would not tell anyone anything. The prince recounted: a) the appointment of Ioannikis as Archbishop of Warsaw, the second of the 184 candidates (the first was Eusebius of Irkutsk, the third was Macarius of Kharkov); about the first of them, i.e. about Eusebius, the Emperor said that he had special plans for him and would not let him out of Great Russia; he said jokingly about the latter: “Do you want to quarrel with Potemkina over him?” 185; b) on the correction of the royal title in the ectany; c) about the need for many people to be appointed bishops; d) about how the count spoke favorably about the exams at the Academy; e) about the confusion that arose in our relations with the East, as the prince put it, from the incorrect translation of our envoy’s dispatches. “The Lord,” the prince expressed himself, “carries everyone on his shoulders”; f) about “Orthodox Review”: “Is it true that the editorial office does not have enough copies for subscribers?” T.I. F-pov in his conversations explained the previous difficulty in conducting business on the Committee, pointing out that the Most Reverend Demetrius is not firm in his own thoughts and assumptions and often yields to the ideas of the Rector of the Academy and Seminary of St. Petersburg, who, as he believes, had secret instructions from the Most Reverend Gregory. He also confirmed what I heard from Kavelin that the Most Reverend Demetrius planned to establish separate theological schools as gymnasiums and provide general education to students in them. For his part, T.I. repeated the expression that if we catch up with the gymnasiums, then good; if not, then we will be ashamed. After that, I also had V.N. Karpov, 186 who revealed that the desire of the Most Reverend Nektary, as well as Demetrius, to release the management of the seminaries into his own hands and support them at his own expense, stems solely from the assumption of saving church money from being used for secular persons serving in spiritual, educational and economic administrations. But what will happen, Karpov continued, if the Bishop is the same as, for example. Vitebsky Vasily? At the St. Petersburg Academy, one of those who had not yet completed the course expressed a desire to enter the Japanese mission and asked to be ordained a priest without marriage. But they didn’t agree to this, probably due to their age. July 21. V. I. Kutnevich 187 spoke at length about my ordination to the priesthood and about the translation of the Holy Scriptures of the Old Testament, mentioning that the Right Reverend Demetrius was thinking about translating from Greek. July 21. Letter to Metropolitan Philaret. “Having barely entered the path Your Eminence indicated to me, I feel the need for new instructions from Your right hand, or at least I consider it my duty to explain my position. Yesterday, while visiting Prince Sergei Nikolaevich Urusov, I learned from him that I would have to appear to the Empress, who graciously takes part in all the affairs of the church. The purpose of such a demand, as can be seen from the prince’s words, is in connection with the assignment assigned to me by Your Eminence for the Committee on the improvement of religious schools. The prince announced this requirement to me now, only out of his good will, in a domestic manner, adding that probably before 27 o’clock the Empress cannot see me. But at the same time he said that he should bring her to her attention about my arrival. Explaining this arrangement solely by the fact that Your Eminence was pleased to elect me to participate in the affairs of the Committee, and fully aware of the insignificance of my judgment and voice, I must fear one of two things, either that it would not be given more appropriate significance, or that they would not regret that your wisdom did not give guidance and direction to the Committee. It is easy for me to avoid the first by explaining my true significance in the Committee as one of many, and the last one at that. But there is nothing I can do to overcome my regrets about the lack of your guidance. However, I have made it my duty to bring this to the attention of Your Eminence in advance and to ask you, Most Gracious Archpastor, if you would deign to give me some instructions in the present circumstances, in particular to indicate what thoughts I should focus my speech on if I am worthy of hearing questions regarding regulations for religious educational institutions, their current state and proposed transformations. At the same time, I consider it my duty to inform Your Eminence about the actions of the Committee in which I am called upon to participate. He began his reasoning with a note from His Eminence Demetrius of Kherson, about the establishment of a special educational institution for children of the clergy, where they could acquire a general gymnasium education, with the rights of students of gymnasiums, and about the conversion of Seminaries into closed dormitory institutions, which would be entered after four years of education in general schools, for another four years, in fact, for the preparation of mental and moral priests, in the number that is exactly needed for each diocese. The notes of other Rectors and the opinions of the Right Rectors on measures to improve theological schools, compiled into one general composition, have not yet attracted attention. Since the maintenance of educational institutions will require more expenses, and the maintenance of currently existing religious educational institutions is already very meager, and the existing funds for their maintenance are insufficient: two proposals have been made to increase income: a) strengthening candle fees b) establishing a universal monopoly on candle sales in favor of the church. As for strengthening the collection of candle profits, not hoping to achieve this through decrees and regulations alone, they believed it was possible to support each seminary at the expense of their diocese. The local clergy, caring for the benefit of their own children, would more faithfully give away candle profits than now, without seeing or knowing where the money they send goes. Through this, there would be less need for a huge number of officials receiving salaries from the same amounts (although this result is not expressed, it is meant in accordance with the thoughts expressed in the letter to Your Eminence by the late Metropolitan of Novgorod). The committee had several meetings at which they freely discussed the indicated subjects, but did not record their thoughts in the journal, or at least did not sign a single statement of these arguments made by the secretary. And the secretary even submitted a contrary opinion against the opinion on the collection of candle profits by local Committees. Finally, meetings on the occasion of exams at the Seminary and the departure of the Academic Rector to improve his health, somewhere in the country, completely stopped. Now they are thinking of resuming meetings from the beginning of next week. But the work of the Most Reverend Demetrius is to strengthen the spiritual side in the education of our youth, to prepare shepherds more imbued with the spirit of their calling and more familiar with their practical duties, it is sublime: on the other hand, the means to achieve this goal are not very reliable. It is not known whether a monopoly of candle sales will be allowed? It is impossible to determine how much the candle profit figure will increase with a more accurate collection? How to satisfy the needs of dioceses that cannot support religious educational institutions with their own resources? Will our students disperse? This is the situation now regarding the improvement of religious schools. I cannot hide the difficulties that present themselves on the path to which he has been led. I expressed my bewilderment to His Eminence Demetrius when, at my first introduction to him, he explained his plans to me. But, it seems to me, he seems to close his eyes to some people. I don't know if I will be more successful in the Committee. Having stated all this, I dare to hope in necessary cases for the most merciful guidance of Your Eminence, so that I do not disgrace your election and ask for the Archpastoral blessing.” July 25. Was in the rooms of Andrei Nikolaevich 188 Alexander Fedorovich Evald, his close acquaintance, who visited us in the Lavra. At the same time I saw Abraham Sergeevich Norov, who kept talking about publishing the New Testament in Greek and Slavic 189. July 28. Letter to Metropolitan Philaret. “Having spent a week in St. Petersburg, I make it my duty to inform Your Eminence about what I have done. There have not yet been general meetings of the Committee on the Improvement of Theological Schools for the reasons I explained in my previous letter to Your Eminence. But I read the projects of Rectors and Eminences about the transformation of our schools; Sometimes, taking advantage of the time free for His Eminence Demetrius, the President of the Committee, I visit him in the evenings. In conversations with me, he reveals and explains his plans for the transformation of our theological schools. Getting to know them more closely, I am convinced of the desire to benefit spiritual youth, but I recognize even more difficulties in their implementation. According to the plans of the Most Reverend Demetrius, the entire mass of students, now fragmented into Schools and Seminaries, in different cities, should be united under one Headquarters, in one city, for the entire diocese. Now, for the entire number of those entering theological schools, a significant obstacle is the transition to the Seminary, determined by the normal number established for all classes of the Seminary. According to the new plan, this analysis should only take place after completing general education, before entering the so-called seminary itself, preparing for the priesthood. Thus, in the hands of one administration there will be many more students, and this multitude will continue to burden our schools without any particular benefit for the church: since it may happen that many, after completing the general courses, will leave our schools and will not want to enter the Priestly Seminary. There is a cooling between the secular members of the Committee and the spiritual ones. The secularists say that the transformation plans have no solid support. They are based on the assumption of increased candle income, which is not guaranteed by anything. Perhaps the secular ones are frightened by the suspected desire to eliminate them from managing spiritual and educational capital. Of the spiritual Members of the Committee, the Most Reverend Nektarios, the Academic Rector, does not show unyielding firmness in standing for the accepted principles. Therefore, it may be that the original conversion plan will be changed. For the good of our schools, we must wish that Your Eminence, during the upcoming meeting with the Bishop of Novgorod 190, in a conversation with him, would pay attention to their proposed transformation. His Eminence Isidore did not communicate his comments on this subject to the Holy Synod, together with the other Eminences: but he forwarded a note from the Rector of the Kiev Seminary (now the Academy) 191, which now does not require changes in the structure of our Schools, but is limited to modest demands - and only added on his own that he fully shares the opinion of his Rector. By order of Your Eminence, I appeared to the Members and Those Present of the Holy Synod and conveyed your greetings: I just haven’t seen Fr. Protopresbyter-Spiritual. He lives in the country. On the 26th, at the end of forty days after the death of His Grace Gregory, I was in the Nevsky Lavra. The service of the Liturgy was performed by His Eminence Demetrius, but all other Bishops, as well as Archimandrites and some of the white clergy, also gathered for the requiem; I was allowed to take part in prayer with them. Yesterday, at the request and conviction of Prince Sergei Nikolaevich Urusov, I was supposed to go to Tsarskoe Selo and serve the liturgy in the Church, at the School for Girls of the Clergy. Usually, on the Highly Solemn Days of the Empress Maria Alexandrovna, Dean Debolsky serves there: but now he is on vacation. Prince Urusov asked me to serve in the School Church back on July 22: but then the service at the Trinity Compound on the occasion of the foundation of the chapel was a sufficient means for me to reject an outside invitation, but now I had no way to dissuade myself. The service was a cathedral one, with a local priest and another one invited from outside. The royal family in Peterhof. There were no outside visitors: only Prince Urusov and the Director of the Educational Administration Gaevsky were there. After mass, we ministers and guests, together with the headmistress, shared lunch with the pupils, simple and unpretentious. My letter was already ready when I was honored to receive Your Eminence’s most gracious response to my first letter 192. I offer Your Eminence the greatest gratitude for the words of fatherly approval and guidance. Prince Urusov 27 o'clock, after my service at the Tsarskoe Selo School, announced to me that presentation to the Empress was possible no earlier than after 10 o'clock in August, when she deigns to move from Peterhof to Tsarskoe Selo. I report to Your Eminence what I have heard; I don’t feed on dreams, but I leave everything to the will of the Lord. Your admonition, Most Gracious Archpastor, of how to look at the new school reform plan is priceless for me, because, enlightening, it gives me firmness to stand in my opinion. Without your permission, I do not dare present it in the Committee, as the opinion of Your Eminence, but for me it will always be a reliable guide and support. Your Eminence has deigned to note that there is no benefit in dividing our secondary educational institutions into a general gymnasium and a closed seminary. Not being a defender of this plan, but on the other hand, fearing that the silence of its good goals may speak in my favor, I am obliged to add to what was said in my previous letters what the Most Reverend Demetrius means by his plan: 1) Provide the clergy with the opportunity to raise their children without being embarrassed by the choice of rank ahead, but allow the children themselves to make this choice after completing general education. 2) To rid the Church of altar servers who, not of their own free will, but by the will of others and due to circumstances, choose a spiritual title, and therefore behave unworthy of this title. 3) To give a small number of those truly disposed to spiritual service good, practical preparation for this calling.” July 29. Letter to Metropolitan Philaret. "Your Eminence, Vladyka. When the Lord brings you to see the Most Reverend Metropolitan of Novgorod, would you please speak with him about the translation of the Holy Scriptures. I heard from Fr. Protopresbyter Vasily Ivanovich Kutnevich that the decision of the question of which language to translate the Old Testament has not yet been established between the Members and Those Present of the Holy Synod. " Demetrius, as he told me, is in favor of translating from the Greek language, so as not to be separated from the Greeks. Fr. Protopresbyter himself is of the same opinion, to make a translation directly from the Hebrew, and the differences in the Greek, even in the case when they represent a more correct reading or to fill in what was clearly omitted, are meant only in the text.” July 30. Prince Urusov decisively announced that our educational institutions, with all the transformations that will be undertaken, must be limited to only the means that they now have. Having taken the chief prosecutor's report for the last year, he found in it a table of the amount of candle profit delivered, and in it he indicated the amount received from the Moscow Diocese (28 thousand), then added: here it delivers less than the Kursk Diocese (29 thousand), but requires more than anyone else. The assignment of salaries to the rural clergy, the provision of teaching positions in public schools, do not make it possible for them to pay some interest? And in general, won’t all positions in the spiritual department, which are remunerated separately, contribute to the maintenance of the Schools? Entrusting the maintenance of seminaries to the report of the diocesan Bishops, with an increase in expenses compared to the current situation, is only possible with the consent of the Bishops themselves, and after preliminary certification that the proposed funds will actually be found. It is necessary to have accurate information from the diocesan superiors about exactly how many pupils are needed per year or two to fill various positions in churches, from priest to sexton. August 2. Prince Urusov repeats one thing: a) there is nowhere to expect an increase in salaries at the seminary; b) the number of seminary students must be reduced, bringing it closer to the actual need for the clergy, c) those preparing for the clergy must be educated according to special strict rules. Will defining the last seminar course in four years produce a breakdown in the lessons, or will the course also be divided into years? 7 August. At the railway station in Peterhof I met Vasily Borisovich Bazhanov, who spoke about the activities of our Committee. His thoughts: “There is no need to alienate young people from society with a special costume and general rules of life; let them avoid bad people, but do not run around and avoid good people; however, he also finds common apartments, hostels useful for eliminating bad examples. Secular people are thinking of influencing the improvement of our students by more external measures. But nothing useful will come of this; there will be hypocrites; even aversion from piety may be aroused. Do we need to desire, so that our priests are like those in Paris? (regarding the speech about the minor seminary 193) When His Grace Metropolitan Gregory wrote in his project that the students should fast and receive communion four times: I said that this is impossible, because in the summer there is no daily service in the villages during the Dormition Fast, the Metropolitan admitted that his demand was unfulfillable, admitting that Serbinovich had suggested this to him. “Innokenty Kamchatsky’s project is one-sided, drawn up according to the ideas of a socially undeveloped region.” August 13. The prince said that the new Metropolitan of St. Petersburg 194 is currently showing a readiness to consult with the Bishop of Moscow in everything. Fr. is too annoyed against Moskovsky. Protopresbyter Bazhanov, for analyzing his note on widowed clergy; says that this refutation is filled with childish reasoning. The Emperor, however, submitted both opinions to the Synod. The prince rejoices at the disposition of the Vladyka of Novgorod to be in close relations with the Moscow, but, apparently, is not sure of its duration. He says: for how long? He also said that they were thinking of abandoning the plan for a missionary institution altogether. Instead, the prince found it more useful to establish at each seminary its own preparatory classes for missionaries among local non-believers. He told what the Emperor said in his remark on the Synod’s proposal to abolish the rules for educating children of other faiths in seminaries. The Emperor said: “If I forbade taking them, then I would have to ask for permission to take them into schools. And the Synod asks for a ban! August 17. Bishop Arseny of Kiev remembers with gratitude how the Moscow Bishop, during the coronation, gave all the Bishops the opportunity to serve at least twice for each of the Bishops. August 18. The vicar received the Vladyka's gratitude for his attention and asked for his blessing 195. August 19. The prince said that the Emperor wrote from Moscow to the Empress that he was very pleased with the reception in Moscow, that Vladyka, thank God, was healthy; that there were many guests at the ball, beyond expectations. - “Il était chez lui.” 196 The prince announced to me that the doctor forbade the Empress to do business and receive strangers and to exert herself in any way. Therefore, she refused to accept me (i.e. A.V. Gorsky). We had a conversation about this with her on August 18th. 21. Visited the Reverend. Demetrius, I heard once again an exposition of his main thoughts relating to the transformation of theological schools. Here are the main points. 1) Our teaching is still decent, but we need education—increasing zeal in the clergy to fulfill their duties. 2) This requirement becomes more urgent the more difficult times become. Everything strives for the so-called freedom of conscience. It may easily happen that, unprepared, we will suddenly find ourselves face to face with two strong opponents: schism and Catholicism. The latter threatens to overwhelm us through Poland, with such a weakening of the current laws protecting Orthodoxy. All real orders are poorly maintained and unreliable. 3) So, the more danger threatens, the more you need to prepare in order to, having encountered it, preserve yourself, preserve Orthodoxy and the church. This preparation must lie in education. 4) For the clergy, one should preferably desire the children of clergy, trained in theological schools. We should not allow: a) our students to receive education in general public schools; b) nor that only the children of clergy come to us, often spoiled, often more willingly devoting themselves to another title than the spiritual one. 5) Preparation should take place throughout the entire course, but should especially be concentrated in the last four years. There is no need to imagine how two separate educational institutions: one is a gymnasium, the other is a seminary. 6) The number of years does not increase: the same 12 years, only they are divided somewhat differently. Four years of grammatical education, four years of verbal education (at the transition read “about teaching children”); four years of theological or seminary education itself. Those who have completed the course in the second department (verbal education) can be usefully employed in the public schools proposed upon opening. Otherwise, Pirogov’s principle will be established: “The best teachers for the people should come from among the people themselves.” 7) If in general for the supervision of education it is necessary to concentrate students in places of residence, then even more so for seminary education. There should be overseers, confessors, churches, and frequent services. There is no need, let them say that our schools will be similar to the Jesuit ones. 8) Do you need more funds? They are needed without any changes. Where can I get them? If not in increasing candle income, then perhaps in the petition of the only Metropolitan of Moscow, whose authority with the Sovereign is higher than all, so that we are allocated up to 3,000,000 to our amounts. There was another means - icon painting, indicated by Peter, but it was missed, and now, on the one hand, the Academy of Arts has prevailed over it, on the other, the common people have relegated it to the lowest level both in terms of art and cheapness. 9) He prayed to God to prolong the life of the Vladyka of Moscow and give him to arrange all church affairs, especially education. Now his participation is especially necessary and important, until the new Metropolitan is established and stands on his own feet. 10) But we need to start. The first experiments will be imperfect, but still we will have our own somewhat prepared educators. August 20. His Eminence Nektarios said that Vladyka Isidore had already asked the Committee’s draft for the translation of the Old Testament, submitted to Vladyka Gregory, where, among other things, it was supposed: if there is a disagreement between the translation of the LXX and the Hebrew, to find in the versions of one or another text a reading that brings them together and to follow it. And Sidonsky told me that he wrote in his project: a) translate directly from Hebrew; b) do not expose differences between the LXX and the Hebrew, but c) where it obviously represents the best reading, use it there without noting... A new translation of the Old Testament into Russian, published in London, is being done by a Pole who does not know the Hebrew language at all. I heard this from Osinin. August 21. Vasily Borisovich instructed to thank Vladyka for the most merciful attention to him... August 22. V.I. Kutnevich said that 1) the Gospel was printed in Russian translation with Slavic text and will be sent to dioceses for sale in churches; 2) Another 20,000 copies of the Gospel and Psalter were found, printed under Count Protasov and now ready to be put on sale. 3) That the editions of the Pentateuch of Moses and other historical books of the Old Testament prepared by the Bible Society, due to lack of space, were transferred by Protasov to the Lavra to Metropolitan Nikanor, by agreement between them, as if they were all burned. 4) The Slavic-Russian alphabet is being prepared for publication, with the inclusion of prayers, a brief catechism by Platonov and a brief history of the sacred from the “firstfruits” - all for 6 kopecks. ser., printed in 1,000,000 copies. August 23. The Prince, they say, told the Bishop about new appointments. 1) The Kyiv Metropolitan did not now agree to release his governor. 2) Anthony of Kishinevsky almost on his knees begged for leave from his appointment. 197 yu 3) Anthony of Nizhny Novgorod - to Volyn 198. June 13. I dreamed that two packages from the Holy Synod with an inscription in my name were given to me through His Grace Leonid, vicar of Moscow. The inscription above one says that I was appointed archimandrite of the Novgorod-Seversky Monastery (Chernigov diocese) in the hope of being tonsured in preparation for the highest ministry. In another package, precisely in the inscription on it, it is said that I have been entrusted with the task of searching for the lives of Russian saints with His Eminence Philaret. Based on the first package, it seemed to me that they meant to appoint me to the episcopal service. And I was inclined to do this: while Pyotr Simonych 199 insisted that I remain in my present position. December 19. Father Porfiry 200 from Bethany went to Moscow, to the Simonov Monastery. May God give him more peace and good health there. 21. Today news came here that our Chief Prosecutor is retiring 201. The reason for this is unknown. August 16th Fifty years! 202 How much time has been stolen by idleness, laziness, vanity, passions, sin! Glory to God's patience! How many impulses there were to correct oneself, to watch over oneself more strictly, to devote oneself entirely to serving the calling of God! These were weak echoes of the Divine call, and all impulses remained powerless and fruitless. And yet Divine goodness spared my life for fifty years, awaiting correction! Glory to Your long-suffering, O Lord! You have endured a lot, Lord, and endure a little more! How long will I remain on earth? Whether I’m ready or not, I’ll have to report soon. But the less time remains for me to correct myself, the more aggravate Your protective care over me, O Lord, so that you do not turn my abundance of Your long-suffering and mercy into the gravest condemnation! At parting, we asked the Saint for permission to publish a theological dictionary 203. I ordered Deibner to write out German books for us. Fr. and I rector 204 took photographic portraits of themselves from Brown, buying themselves a negative, for 20 rubles for everything. With. from my brother. O. Inspector of Moscow, Sergius 205, complains that, over time, his insight into the world of spirits, which for him, however, is also restless, apparently intensifies. 17. I returned to the Lavra. God bless! 18. Continuous replacement of some phenomena by others upon return. Consecration of the railway 206. 19. There was N.A. Sergievsky 207 from St. Petersburg. Received from Kostroma from the good mother Maria 208 books of her father, mostly mystical: Schwedenborg, Saint-Martin, as well as de Maistre, Cousin... 21. In the evening there was an exam for Vsevolod Smirnov 209 for a master's degree. Not a very comforting operation! 22. Chief Prosecutor Akhmatov came here. 27. I proposed to the Academic Brotherhood a project for reforms in the publication of our magazine and the compilation of a theological encyclopedic lexicon. Received with sympathy. What will it be like in reality? October . 1) They elected me 210, not experienced in government positions. 2) In turbulent times. 3) Not in the general order. Everyone's eyes will be especially focused on me. Which class should I take? How to behave in relation to elders at the Academy and at the Lavra? I don’t know about others, but I see in this appointment only the goal of the authorities to show that they are not behind the formality. The position that was usually entrusted to monastics was entrusted to a member of the white clergy when voices began to be heard in society against one-sidedness in favor of monasticism. That's not the point. If only the spirit and direction were worthy of the dignity. We will take care of this. When we have this, then we will not be afraid of anything. Because a priest, faithful to his calling, must be no less a selfless messenger of Jesus Christ, like a monk. In my example, the Academy is hierarchically degrading. According to the charter, the archpriest is the last member of the opportunity to be rector. There is nowhere to go further, you cannot go lower. Please accept with patience. Through this, the Academy is deprived of even more tangible benefits: material ones. There is nothing to do. Perhaps this experience will have a different kind of significance: it will provide an outlet for the white clergy to jointly occupy higher academic positions with monastics. There will be competition here. Worthy people, after expiration of fixed-term years of unprofitable service at the Seminary, who retire completely from their academic career, will be sent back to the priesthood. And students will now have in mind a better opportunity to reach the highest positions in the learned society. October 21. From a conversation with Smirnov-Vifansky 211 I learned: the students are not entirely happy with the canteen; They think that due to the increase in salaries from the Lord 212, it would be possible to support them better. They suggested to the authorities that they elect a commissar from among themselves (about two and a half weeks ago). Some dishes that they would like to have are not served (the so-called beefsteak). There is little cleanliness and neatness in preparation. We are not entirely happy with moving classes to the pre-lunch time 213: because it is tiring to listen to lectures for 6 hours in a row; Yes, without breakfast it’s a long time to wait for lunch. And some don’t even have tea. They are burdened by the urgency of essays. They complain about the inconvenience of studying for everyone in all classes and point to the example of the St. Petersburg Academy, where they are allowed to choose subjects for themselves, with the knowledge of the authorities, and study them specifically under the guidance of a mentor. It’s worth talking to the Lord about this. They want to read newspapers. Wouldn’t it be useful, when assigning essays, to instead give an analysis of some book or article, in which, with a statement of its contents, one’s own judgment would be presented, based on the study of other books on the same subject? October 22. Arrived Fr. Rector 214 from Moscow. Vladyka told him about my appointment, but he still doesn’t tell everyone this. The saint prepared the paper here on Sergius Day. While talking, I heard that the snacks that the Rector has after the service are prepared at public expense; at least that's what the students think. More careful supervision of the commissioner is needed: as if he is a dishonest person. It is necessary to demand that the students on duty more carefully carry out the work entrusted to them: otherwise they only write off the commissar’s reports. O. the housekeeper rarely comes to the dining room. October 23. A decree was received from the Holy Synod on the appointment of Fr. Rector Savva to the Bishops of Mozhaisk, and in the evening the saint sent a resolution on accepting the rector’s position to me. 24th. We congratulated Fr. Rector Savva with a new appointment, and I started accepting cases. God bless! I wrote to the Vladyka. 25. I received questions from the Bishop about Nikolai Kirillovich Sokolov and 26 sent answers to them 215. 26. An order came from the spiritual education department appointing me as Rector on October 23. May the Lord help us to serve His Holy Church! 27. Hosted students. I talked to them about the need to get closer to them in spirit and direction. Only this can make it easier for us to succeed in action, in any field, whether academic or church. Without this, we very easily merge with the general worldly spirit. In matters of indifference there is no need to deviate from generally accepted rules. As soon as the demand of the age does not follow those principles of spiritual life that we must introduce into society and defend, then we must remember that we are told: “Do not conform to this age.” In the evening, after the all-night vigil, I was in the dining room and went through the rooms of the senior students with O. Inspector. 28. We celebrated the last mass with O. Savva in the refectory church. At the end of the mass, O. Savva called me to him and announced that he was giving me a white vestment, which actually belonged to him (in which I served mass today), and asked me to remember Countess Anna, who donated this vestment to him. Today I received a remarkable letter from Vladimir from the priest Nikolai Florinsky with a complaint about the wickedness preached in secular magazines and about the spread of freethinking even among students leaving the Academy. Farewell dinner for O. Savva from the Academy. 29. There was a big withdrawal of money. In addition to the salary, O. Econom was given 700 rubles. under his note about firewood for next year (extending to 1000 rubles). In the evening, noticing the malfunction of O. Econom, he spoke to him about his carelessness: how can he, having so much money in his hands, knowing his weakness, knowing how much harm every sip of wine brings him, does not take care of himself or us? 30. The last service in the Trinity Cathedral with O. Savva. 31. Farewell to O. Savva at 7 ½ o'clock in the morning. Before lunch I was in the hospital: there was no restroom and it was dirty. In the evening, older students asked for more candles. O. the housekeeper announced that the misunderstanding occurred from the minister, who was embarrassed to explain the students’ demand. November 1st Senior Fortinsky brought a complaint that the cottage cheese was not good, supposedly because the cottage cheese was not fresh. I noticed why this food was not immediately presented to me to try? And he sent for the commissar to bring me some cottage cheese. He brought two. But there was nothing bad in them: no staleness was noticeable at all. The elder began to say that they were probably not quite well fried. It seems it was a demonstration against the commissioner, but it was unsuccessful. No! Afterwards I heard from O. Inspector that by chance, for an unknown reason, in one issue the curds actually turned out to be bad. The next day I learned from O. Inspector that the students had literary reading; permission was asked from O. Inspector, but, as he explained, it was too late, so there was no time to explain it to me. The students told him when and what they wanted to read. The evening ended at 11:00 and lasted about 1 ½ hours; We read an article by Melnikov published about a year and a half ago in Sovremennik, some story about schismatics. November 3. Gave a new lecture on dogmatic theology 216. November 4. I served in the refectory church. A. The inspector came after mass with bread and salt. 5. In the evening I went with O. Inspector to the rooms of junior and senior students. A. The inspector sent the senior students' essays for review. – I spoke with the room elder from the Board about evening prayer among senior students. 6. The question of students going to Moscow during school hours. Epiphany 217 was not released when he asked for his name day. Also a junior student Tsvetkov. But Klyucharyov was fired for his niece’s wedding, but only alone, without Vladimirsky and Khrisanf Sokolov. Afterwards, Vladimirsky argued quite a bit with O. Inspector. Received from the Bishop to choose the next free day for departure to Moscow, at my request. Two messages were received from Urusov: a) about the opinion regarding the existence of spiritual censorship; b) on the appointment of a bachelor to the Kazan Academy for classes in moral and pastoral theology 218. 8. I was there too. I saw Alexey Osipych and talked about the dismissal of Vladimirsky 219. 9 . I returned to the Lavra. 10. Explanation with Lindenberg 220 regarding his preaching on the 24th week (i.e. on November 11). He admitted that he borrowed the second half from Laurent’s translation into Russian of his work: “Christianity and the State.” 11. After mass, Father Inspector came to me with an announcement that the students, through the officer on duty, had expressed a desire to hold a meeting in the evening for literary reading. I did not give my consent for the reason that recently, i.e. on the 8th, in my absence, they had such a reading. In the evening, however, after the senior Kazansky on duty had already visited me, I suddenly received, through the same Kazansky, a report from O. Inspector that the students had gathered for a literary reading. I ask Kazansky: how did O. Inspector’s consent come about? Kazansky answered: I don’t know. I never learned anything from him about who would read and what they would read. I just found out that the reading will be in the senior students' bedroom 2 no. I called the eldest of this number, Smirnov, to my place, asked him about what kind of articles were read in these collections, and found out that these were more comic articles; I tried to explain to him that this kind of pleasure cannot be allowed to spiritual young men so often. But who would read that evening and what to read, he did not find out from him either, he only said that he was supposed to read two articles. I demanded that the students disperse immediately. But when he said that the reading had already begun, and began to ask that he be allowed to finish the article he had begun and then disperse, postponing the reading of the second, I agreed to this, declaring, however, that upon completion of the reading it would be immediately reported to me that I would come to read the evening prayers. “The elder Smirnov came to tell me about the end of the reading at 6¾ past ten, he said that he was reading Bogoslovsky from Vladimir, he was reading Uspensky’s play “The Bell,” published in Sovremennik last year. I went to read a prayer. In the first issue I found everyone at home, in the second only four, in the third a lot, it seems everyone. At the end of the prayer, I asked senior No. 2 to tell me who was not there during my visit and at the evening prayer. 12. There was no answer from the elder Smirnov until the evening. But even then he came due to the excitement of O. Inspector. In explanation of why he hesitated, he pointed out that he did not know about whom the information should be delivered, whether about students of his number, or others. Strange thing! Is this in good faith? He also assured that everyone was at the prayer, whereas, if it were true, it would not have cost him anything at the end of the prayer, when I expressed my demand to him, to say that everything was there. I don't see any sincerity in this explanation. I wanted to take advantage of the fact that I myself did not personally find out who was missing! Not a good hope for such an elder! Back on January 30, O. The inspector told me that the (junior) students seem not to want to submit essays to him, citing the need to study languages ​​that they do not know well. But he did not have direct and decisive information until the evening of February 1, when he learned from the senior on duty (one of the same students) that they were indeed not preparing the essay assigned for the reading class of the Holy Scriptures. The next day, when I came home after early mass, he informed me about this formally. Since the task was given to junior students, according to a general meeting between us and the Inspector, I considered it necessary to support this cause. Having dismissed O. Inspector, I called the first of M-sky’s younger students to my place and began asking him how they got the idea of ​​not writing problems at all? He answered me: completely by accident. I objected: it’s strange to hear such a non-philosophical answer from a philosopher. How could such unexpected determination be born in 60 people completely by accident? M-sky added to what was said that at first the students thought of doing this work, but then a day or two before the deadline, after talking with each other, they agreed not to submit this task. I entered into a more detailed conversation about this topic, listened to several thoughts, expressed, however, fluently by M-sky; He himself pointed out to him some interesting aspects of the question and concluded: "Yes! It is interesting to take the Bible through all centuries of Christianity and show the changing views on it, which, in their final development, served and serve only for a more complete and deeper understanding of Holy Scripture. Therefore, I ask you, take up this subject! I am waiting for your task until Tuesday," M-sky gave me the answer: "I will tell the students," but did not promise anything regarding what was required of him. At that time, I called one of those accepted at the discretion (A-ko) and announced to him that serviceability was especially required from those whose fate had not yet been decided by the Academic Board, and would soon be decided. - I called after that junior year student, S-sky, who was assigned a sermon on Candlemas Day and was not handed in for pronunciation; handing over this sermon, I started talking about the impromptu given by O. Inspector, and in response to his explanation for failure to attend other classes, I pointed out to him that these classes were only a diversion, a skimp on the matter. Explain to me why these activities did not interfere with other things, but only with this one? There must be a personal reason. - “Who?” – You should know this yourself. But the student did not explain anything to me. I also called a student from the clerks (O-va), who was known to me because of errors in his essays, - and pointed out to him the section of the charter that allows newly admitted students, in case of unreliability, to be returned to the seminary and after a year - I warned him of the consequences that threatened him in this case. Having taken these measures, I expected that they would produce a favorable change in the minds of the students. But my expectations were not met. A. The inspector visited me again and announced that the students, apparently, were opposed to him, that the fulfillment of the demand could not be expected, that it would be necessary to give another proposal, and for a short period of time. “I then decided to give things this turn.” In the Christmas exams, due to the Highest visit, some reduction was made, namely: the second impromptu was not written by either senior or junior students. I told the students that the essay required of them should be used to supplement those exam problems that they had not completed: since now a decisive conclusion must be made about the students of the lower department, and therefore all the data for such a conclusion must be available. The duty officer of that day, L-v, in the evening, after the all-night vigil (on the eve of Sunday) came to me and announced that he had come to O. Inspector with an explanation regarding his task, on behalf of the students, but O. Inspector rejected this from himself, that since this matter personally concerns him, he does not want to enter into it anymore, but leaves it to the Rector; at the same time, the duty officer asked that this essay not be required from them. – I tried to reveal to the student how truly O. the inspector was offended by this disrespect for his work, and in conclusion announced that I would not cancel the decision I made in the morning (i.e., to wait until Tuesday to submit the essay). And on Sunday, after late mass, when a student (junior year) K-v came to see me on another matter, I told him: “Since they refuse to write an essay for O. Inspector, and O. Inspector, offended by this, says that even if they decided to write, he cannot read them without grief, then it is necessary to give another proposal. At first I wanted to turn O.’s problem into an impromptu examination. Inspector, but if it didn’t take place, then you write briefly, in three or four hours, impromptu. This matter will be decided on Tuesday.” In the evening (Sunday) I walked around the rooms of the junior year students: I found everything in them in a calm state. In the first rooms, where I was earlier than the others and where I found them unprepared for my visit, I found students not busy with translations (except for G-sky). Some walked around the room, some practiced church singing from notes. Here I found it necessary to pause and talk more frankly with some students about the subject that occupied them all, trying to understand for myself the reasons from which this disobedience arose. They pointed out to me the difficulty of combining the previous requirements regarding essays with the current order of listening and writing down lectures, their poor knowledge of languages, which many people really feel the need to study, their lack of preparation for listening to academic lectures on philosophy and aesthetics, and the fact that at the beginning of the course the conference decided to write only four arguments and one sermon per year. Explaining with students about various subjects, I encouraged them to freely and trustingly contact me and O. To the inspector with his needs and difficulties in educational matters; but at the same time he insisted that they spontaneously do not have the right to cancel any decision of their superiors, and that in order to decide the matter about their course, they still need to write a short impromptu letter to them at the given hours. While talking with the students, I allowed them to speak freely and anyone who wanted to speak in the room, and could think that the visit was not fruitless. But on Monday evening, the duty officer from the senior room (F-sky) warned me that the younger students would send a deputy to me with a request to cancel the impromptu on Tuesday. If I had not been afraid that by making a concession I would give the students a reason to continue to resist the orders of their superiors, I would not have insisted on my demand. But judging that indulgence could lead to very harmful consequences, I made it a rule to be firm in my decision. As a result, when the deputy (from the dormitory duty) S-vsky appeared, I did not talk to him for long, since he is a slow-witted person and obviously does not have any authority among his comrades, but he demanded that they send me one of the first students who had been with me before. M-sky did not come, but after a long interval S-vsky appeared. I fought with him for a long time. I demanded from the board an idea about the exams, read to him the clause about two impromptu tests, which remained unfulfilled, pointed out the need for a more complete consideration of the data when compiling a list for the benefit of the course itself, since about 7 people, according to the first experiments, turn out to be, in my opinion, doubtful; I also argued that the untimeliness of an impromptu does not deprive it of its real meaning, that the Rector, even without an exam, is not deprived of the right to give students a question for a short essay in order to test their studies or to check their relative merit - finally brought him to the consciousness that my demand was fair, and told him in conclusion: “I am very glad that at least one of them agrees with me. Come tomorrow at 8 o’clock in the morning for the proposal.” S-vsky came to me in the morning, but not with the news of his readiness to write a problem, but with a rude announcement: students will not write problems, because it is contrary to the rules. - “How so?” Because time has passed. There was nothing to answer to such speeches, after everything that had been said before. Without entering into any further conversations with the messenger, I released him, and, after consulting with the O. Inspector, I decided to convene the Board. Noticing that the irritation among the students is intensifying more and more, so that those who agree with us again go over to their side, we decided not to take drastic measures, not to go into the search for the original culprits of the confusion, but to try to explain to them the full validity of the demand proposed to them and thereby persuade them to recognize their error, and then postpone the composition of the impromptu until the 2nd week of fasting. The first, third and fourth students were called up (M-sky, S-vsky and K-kov), also two of those accepted at discretion, one maintained at the expense of the Academy, the other at the expense of the Lavra (A-ko and D-ev). Everyone present took part in convincing the stubborn. It was revealed that the demand for impromptu was at one time postponed out of leniency; “violating the rule” then, or postponing this matter, did not arouse anyone’s displeasure, why can it now arouse resistance? It is said that students who are higher than others should not succumb to others, but be guided by their fundamental ideas; that they should not educate people who are only capable of following others, but firm and independent figures in society. Especially for those who have not yet been finally accepted into the number of students, the danger of being completely deprived of the right to study at the Academy or to use the contents of the Lavra is indicated. It is also recalled that the professor is given the opportunity to test the students’ knowledge not only with questions, but also with essays. On their part, the only new thing presented is that they saw the demand for impromptu as a punitive measure for failure to complete the first task, and not as a need for the matter. After lengthy persuasion, God led them to realize that not demanding a task is contrary to the rules, but disobeying a requirement. Having achieved this from each of those responsible separately and offering them decent instructions, we announced that since they were still in a fever, they had not cooled down enough, it was inconvenient for them to engage in composition at the present time. Therefore, writing impromptu is delayed until the 2nd week. “When you have made peace with God and with each other in the Holy Sacraments, you again begin your academic studies, then you will be ready to fulfill your duties.” The Bishop, having listened to this story on February 7, expressed regret that things were “not good,” noting that it was not necessary, not being confident in the students’ performance of the first task, to give it; did not approve that the appointment of seniors matters so little, having applied only to a formal, police institution; advised mentors and superiors to act in agreement and unanimously; on the list based on behavior, demote the first student, placing him either between the last in the first category, or in the second. September 6. Friday. The students had a problem with the canteen: the fish was not good, that is, it was not fresh, but the canteen duty officer, one of the younger students, Komarov, did not report this to me. In the evening, when the eldest, Kazansky, came to me, this matter was explained. The elder could not resist and brought the person on duty to me for trial. I made a remark to Komarov that he did not do well, firstly, he did not fulfill the instructions of his comrades, and secondly, he invented an answer from me to the students regarding his alleged report. Then came Smirnov-Vifansky, out of breath, with these words: the course sent me to say that the reason for not reporting the recent malfunction in the dining room to me was Komarov’s close relationship with the economic clerk and the commissar. I told Smirnov that I would pay attention to this matter; that the suspicion of Komarov seems dubious to me; but in any case this incident will not upset our relations. September 7. O. The inspector explained that suspicions were really falling on Komarov. September 8. Senior K-tsin, during the evening report, explained that the students were dissatisfied with the commissar. Precisely a) because the beef served in the canteen is faulty; b) the record is kept incorrectly: for example, during the vacation the same expenses are shown for potatoes as before the vacation and after the vacation. c) the commissioner said to the person on duty (Lebedev from the junior level) that bad fish was served on Friday with the knowledge of the authorities. – To the first, I replied that this was the first time I had heard complaints about beef and therefore I could not consider the story respectful. For the second, he demanded a book of daily records for the dining room. It turned out that the link to potatoes was not correct, but the cabbage was exactly the same: the same 1 bucket both during the vacation and before the vacation. But, calling on O. Econom, I explained that if there is an excess in expenditure in this, it is insignificant. A bucket only costs 30 kopecks, but cabbage was used for table food, right? Consequently, even if a bucket of cabbage was served in the same amount as before, then the leftovers from consumption did not bring much profit. He promised to pay special attention to the third and find out. “The attendant also said that the beef served was old and tough; that the division of portions is not always equal: sometimes two fish are served per portion, sometimes one. September 9. O. I instructed the inspector to find out about the words attributed to the commissioner, which Lebedev on duty allegedly heard from him. “I briefly conveyed to Senior Rozhdestvensky the result of yesterday’s explanations with Kasitsyn. “To this I added that yesterday during mass several people climbed into the dining room prematurely, following an incorrect call, and some gentlemen dined earlier than others. Is this action good? On June 7 (on Whitsunday) Alexander Vasilievich Lazarev, known for his failures in his musical works, visited me. He introduced himself as a traveler who was at the source of the Blue Nile, a friend of King Theodore of Abyssinia, who kissed his hands when he drew him the Russian Church and showed its similarity with the Abyssinian churches. Now he is driven by the idea of ​​rousing all the peoples of the East to overthrow the Turkish yoke, without an army - without a shot from a Russian gun, to promote their liberation. The means to achieve this remain known only to the entrepreneur himself. He only mentioned that he had prepared many banners and images painted in colors intended for Eastern Christians, and he himself was going to the East. He said that faith can do anything. I read several poems that he presented to someone from the royal family. Of course this is all a dream. But G. Lazarev says that he came to pray to Pr. Sergius about blessing the enterprise. On the same day, Kustodiev from Spain, the cleric of our embassy church in Madrid, visited me. At 12 o’clock Prince Nikolai Nikolaevich Golitsyn, the son of the “prince of the writer,” with whom A. N. Muravyov once fought, was with me. The young prince wants to devote himself to service in Warsaw, supposedly invited there to become the director of the department of spiritual affairs. August 1. It is necessary to resume and continuously maintain a record of remarkable meetings, incidents, events, reflections, so that life does not slip away from memories. God bless! I had a mentor at the Penza Seminary, Popov, who graduated from the course in 1854 at the local Academy, and he told me good news about the Reverend Varlaam during his leadership of the Penza diocese. His flock was very pleased with his tireless activity in the circle of diocesan ministry; Under him, the Consistory meant nothing; he did everything himself. That’s not what he said about the current Reverend. Anthony. Strange thing! This is not what one would expect from him. During the all-night vigil it occurred to me: why did Basil the Great in his Liturgy pray for the sovereign: “speak good things in his heart about your church...” Is it because Valens persecuted Orthodoxy? August 2. The institution came to celebrate the anniversary of the Academy; signed by the Sovereign on July 20th. August 3. O. Archpriest Luka Efremov came here. Dear old man. The cross assigned to him, but not yet sent from Orel by the Bishop, he laid on himself in my rooms, having prayed in advance on his knees for the Tsar, the Holy Synod and his Bishop. August 5. Archpriest Antonov from Kyiv visited me. He said that the Kiev Academy, due to some dissatisfaction between its superiors and Govorsky, the main mover of this matter, did not take any part in it. August 16. I stood at the all-night vigil in the monastery. There are many touching memories in the skete service, pointing to the service of Holy Saturday. But sometimes the alteration seems forced. The death of the God-man is the only phenomenon. August 18. Admission exams have begun. I wanted to be quite strict in order to better distinguish who to accept, and so as not to reject those who were capable. However, there are not too many volunteers. Probably, the scarcity of funds to support mentors discourages people from joining the Academy. Therefore, legibility is perhaps not quite in place. We will call and they will not come to us. Where can we look for voluntary lovers of spiritual education? August 3. We introduced ourselves to the new Chief Prosecutor, Count Dmitry Andreevich Tolstoy. The conversation began with the fact that he visited me several times (c. 1849). Unfortunately, I completely lost my memory of it. I paid more attention to another reason for acquaintance, albeit in absentia, - this was the count’s essay on Roman Catholicism in Russia. We talked about this work of his. He began to write it in Russian, then, on the advice of others, he began to continue in French. Now they are asking to publish it in Russian. The former head of the Vilna region, Muravyov, promised to print it cheaply and distribute the publication in large quantities. But now he is no longer there, and there is no time for classes. Everything is consumed by paperwork. There is too much in one hand. A decentraliser is needed a little at a time. There was already a report to the Emperor about this, and he generally agreed to this method of action. He has already allowed the cancellation of the submissions of diocesan bishops to the Synod for permission to build churches and chapels, with the exception of only the capitals. Then there will be other permissions for independent action. Here there was talk about the possibility of reducing the bureaucracy in the Spiritual and Educational Directorate, with the transfer of the department for the support of school buildings to the Economic Directorate. He spoke of his intention to entrust Alexander Fedorovich Lavrov with reviewing the affairs of the Holy Synod in order to understand how he used church rules in his activities, and to explain them in application to his affairs. Apparently, this work does not involve any practical purpose, but only the satisfaction of scientific curiosity. I just don’t know if the count has in mind to employ our professor as an official of the Synodal Administration. He spoke about the need to transform the Higher Administration of Theological and Educational Institutions. Now in the Spiritual Educational Directorate there are no people who could deal with actual scientific affairs. The Commission of Theological Schools, i.e., the Bishops' Administration, is needed in its former or modified form. The Count apparently had in mind the establishment of a scientific Committee with a president from the Bishops. He expressed the need for the members of the Commission to be permanent, not replaced annually, as in the Synod, so that they are free from extraneous matters. The Scientific Committee should revise programs, educational books, etc. January 1. God bless the beginning of the new year! In the morning, I was visited by His Eminence, who was traveling to the Diocese. Apollos 221, with whom I was later at O. Viceroy's for lunch. There was talk about holy fools. O. The governor recalled that around 1817 too many of them appeared, men and women; between them Ivan Pavlych (who was in Kostroma and then was in the Lavra), Ivan Markych and others. O. Anthony, who then entered Sarov, asked O. Seraphim: by what sign can we distinguish false holy fools from true ones? When O. Anthony proposed this question to Ivan Pavlych, he replied that such and such Feodosia had seen him in the rank of Arkhangelsk, and therefore he considered it necessary to behave above others. Another, Ivan Markych, answered that he was an illiterate person, but once in church he heard the words of the Savior in the Gospel that the Son of Man has nowhere to bow his head. Based on these answers, O. Seraphim recognized the wandering Ivan Markych as a true fool, who stopped there more often, where he was persecuted more, and left from there more quickly, where he was more welcomed. Subsequently, added O. The governor, this Ivan Markych, died in a godly manner and was buried in the Goritsky (nunnery) monastery of the Novgorod diocese. And Ivan Pavlovich came to Dubovka; and then pestered various sectarian “ships” in Moscow. The Rector of the Nizhny Novgorod Seminary, Yuvenaly, was here on his way to St. Petersburg for a week. 2. Funeral of two children of Yegor Vasilyevich 222 who died of scarlet fever. Among them is my goddaughter Masha. E.V. complains that the doctor, despite the previous example - a child who died of scarlet fever, did not quickly take measures against the same disease in Masha, but at first treated her for a long time with medications that did not provide any benefit against her. 5. I had Academician Pekarsky, a tall, lean man, with red hair on his head and large sideburns. He brought me his book from M.P. Pogodin. N. M. Karamzin. He said that a society was being founded in St. Petersburg for the publication of historical materials, under the influence of the Minister of Education, our Chief Prosecutor; that 2–3 volumes of descriptions of the Synodal Archive for the time of Peter I have already been presented. 9. 10. We had a conference meeting on the affairs of course XXIV, for which His Eminence Ignatius came here 223 for the last meeting on this subject. In the evening of 10, Nikita Osipych Emin, a former inspector of the Lazarev Institute in Moscow, and now the director of the Gymnasium in Vladimir, came to see me. But being busy with the affairs of the Conference at that time, I could not talk with him enough. February 22. Conversation with the Lord. In addition to the proposed questions, they talked about: 1) About the censorship report, where Dzhunkovsky’s article was omitted. 2) About Komarov, bachelor of the St. Petersburg Academy 224. 3) About Reverend. Anthony of Kazan. 4) On the invitation to the celebration of the anniversary of Metropolitan Evgeniy. 5) About correspondence with Andrei Nikolaich 225 regarding the troparion to St. Andrew the First-Called and about the rite of accession of Abbot Goette. 6) About the theological dictionary. The Bishop, in his comments on the project of the two archimandrites, said: 1) defends the outline of the project. 2) The need to transform theological schools does not arise from the fact that general education classes are inseparable from theological ones, but from the violation of the previous charter by the strengthening of many other sciences, etc. 3) It is in vain to assert that theological science has been little developed in our country. So what? Do they really want new dogmas to be created? 4) Why is the Greek language omitted in theology, and the Hebrew language made obligatory? 5) The convenience of leaving the seminary for a secular rank is threatened by a shortage of candidates for the priesthood. 6) Mixing two archimandrites in the project: the first and last parts of it will be archived, and only the middle two will actually make up the project. There seem to be 13 comments in total. August 30. The first words of Scripture this day presented themselves to me in the letter to Rom. 6, 6. This knowing that our old man was crucified with him, that the body of sin might be abolished, in which sin would not work for us. God! grant me to carefully follow this instruction in the coming new year of my life. August 16. My soul is like waterless land. Ps. 142, 6. They were ready to marry him, and the doors of Matt. 26, 10. With these words the Lord enlightened me at the beginning of the new year of my life, when in the morning on that day I opened the Greek Gospel. May the Lord grant me to be among those who are ready. 17. A pagan could have guessed that birth into real life is death, the body is the coffin of the soul. But could he say with confidence that death is the birth of the soul to a new life? The saint's forgiveness of the 226 forbidden by him - at death, reflects the fulfillment of the Old Testament law on the release from the cities of refuge - serious murderers held there - at the death of the high priest. February 4. At half past 2 I set off 228. The move was calm and safe. In a warm carriage with a bedroom - what's better? In the same compartment with me sat the Mogilev landowner, Lev Aleksandrovich Titov, who also gathered for the celebration of his university. A kind person, with Christian feelings and thoughts. 5. At 10 o'clock in the morning I arrived in St. Petersburg. We had to visit several hotels to find an apartment. Everywhere the rooms are occupied, they say, on the occasion of the congress of nobles for elections. At 11 o'clock he presented himself to Lord 229 and was received very kindly. The purpose of my call, as can be seen from the words of the Bishop, in addition to the university holiday, is to participate with the Members of the Committee in the consideration of the academic charter or, better to say, the opinions received in the Committee from the Eminences regarding the project they have drawn up. For some reason, the academic O. Rector asked Vladyka yesterday if I had arrived? The opinion I submitted (back in August) is now forwarded by the Bishop to the Committee with the addition that the choice of the Rector should be left to the Holy Synod. The Bishop asked about the illness of O. Inspector. I answered that he felt uneven: sometimes better, sometimes worse. At present he is well, only the doctor told him to spend as little energy as possible in his legs. The Bishop remarked: there is no point in making it difficult for him. I answered that we don’t disturb him anywhere except in class. On this occasion, I mentioned his interpretative works, which would soon be presented to the Holy Synod. The Bishop promised not to leave him with his attention. I also mentioned my desire to start a church. The Bishop approved and wanted to ask the Holy Synod whether it would be possible to begin the matter without the permission of the Holy Synod. On this day, Vladyka invited me to his table. Before dinner I read him our address to the University; The Bishop was pleased. February 6. His Eminence Metropolitan Isidore received me in his office. He asked about the dictionary, about the publication. How is the dictionary going, has a translation or rework been prepared? Why did the publication of the Works of the Holy Fathers stop? He recommended publishing the Works of the Fathers little by little, and giving more additions; establish relations with our foreign priests. Mentioned the Slavic Committee, which wants to celebrate February 14; about academic and Lavra manuscripts that could tell something useful for the southern Slavs. He talked about Kustodiev 230, etc. He asked about Father Jacob Archimandrite 231, about His Eminence Peter of Catherine 232, and about the Metropolitan’s proposal to give him the diocese again. Nikolai Alexandrovich 233 had a warm welcome. 7 February. I went on visits, but didn’t find anyone at home. I was at the Academy with the Rector, with Yuri Tolstoy, with Joseph Vasilyevich, with Izmail Iv. Sreznevsky, at the Reverend. Macarius, at Vasily Borisovich Bazhanov’s, and only stopped at Vasiliev’s and Sreznevsky’s, where their wives received them. February 8. The celebration has taken place. Pachmann's speech is quite liberal, but restrained; He spoke simply, vividly, with enthusiasm, without any tension. 9 . I went to the courtyard and after mass at the Bishop’s, I saw V.I. Askochensky over tea. Upon returning home, at 2 o’clock he received N.A. Sergievsky. The conversation was about the difficulties of his service; promised volumes of acts relating to the situation of the Orthodox in Finland and some other notes compiled recently. I also had a Shavrov 234, grinding something. At the Trinity courtyard, Palimpsestov 235 came to see me, it seems the actual State Councilor for the Ministry of Finance, who was in charge of the pension section. I also had Gromachevsky 236 in military uniform, who served in the military educational department. At five o'clock I was at lunch as a deputy at the University. There is a lot of noise, screams, and cordiality. Grot gave a speech about the need to spread university education among all administrative employees. Some others also spoke, for example. S.I. Barshev about something; someone's poems, unimportant. I spent the evening until 10 o'clock in the kind family of Izmail Ivanovich, with the Rector of the St. Petersburg Academy and P. I. Savvaitov. O. The rector of the St. Petersburg Academy told me at the table that yesterday, i.e. on Saturday, after the all-night vigil, he attended a reading and musical meeting with his students, arranged with his permission, while praising the modesty and decency of the young people and the impeccable progress of the whole matter. And for the future he allowed them to organize another one, too, but not on Saturday, not often in the year and from a report. 10. Monday. He set off on his travels again. I did not find His Eminence Macarius at home, as well as I.V. Rozhdestvensky and His Eminence Nektarios. But I saw Mikhail Izmailich, then had dinner with the O. Rector of the Academy with other deputies of the Academy; after that in the evening he was with his Master. I had to talk with Mikhail Izmailovich about both the university act and our statutes. In the act, he rightly noted regarding Pachmann’s dissertation, the distinction between science and law is too strict. How can we omit in the code the definition of what should be meant by theft, theft, robbery? At the Academy there were discussions about issues related to the Charter, but not seriously, not deeply, often in passing. I talked with some about the fourth year of the course, about unnecessary fragmentation by departments, about the fact that both philosophical and theological courses should not be taught at the same time, because both require their own, and yet integral, construction; about preserving the amateur method of development for the Academies - through essays. I read my notes on Khomyakov at Vladyka’s and in this case I could notice how quickly his mind grasps the essential and now deduces similarities from the beginning; strictly adheres to the positive; the main proof is in the word of God. 11. Tuesday. Vladyka and the Metropolitan of Kyiv went to Sergius Hermitage to serve on the 20th day according to Abraham S. Norov. In the morning Euthym visited me. You. Putyatin with an invitation to dinner upon his return from the same desert. I was in the public Library and saw Jewish leather codices (wound on rolling pins) of the Pentateuch, purchased with other Jewish books from Firkovich. The codes are ancient; have significant historical signatures. I saw there some manuscripts of Ambrose of Milan, Chrysostom, church canons of the 8th-5th centuries; I saw the Codex Sinaiticus, for which Tischendorf asked the Sinai Monastery 25,000 rubles, but for which the government paid 800 rubles, and the monastery was very pleased with this. According to a letter, this manuscript is attributed by the librarian A.F. Bychkov and Amphilochius, who was here, to the 7th century. Nick came to see me. Al. Sergievsky gave me the note he submitted to the column to read, that it would be good to take advantage of the current stay in St. Petersburg of the deputies of the Moscow and Kazan Academies and invite them to the Committee for drawing up the Charter of the Academies, at least for three meetings, to revise the regulations on the educational part of the Academy, which could be completed at three meetings. After some thought, I decided to accept this invitation, bearing in mind both the desire of our academic brethren and the assumption of the Bishop. So, I'm staying here until cheese week, God willing. 12. Wednesday. I saw the Lord. He gave advice to adhere to the opinion of the Reverend. Makaria, however, added: if he disagrees with you on the main points, keep your voice. At the count's request, he visited him at 3 o'clock and had a conversation with him about the academic regulations for about an hour. The Synod agrees to our participation in the Committee. Feb. 13. M.I. Sukhomlinov visited me this morning, whom I didn’t find at home yesterday. I heard from him a story about how Metropolitan Philaret of Kiev, at a university event under rector Nevolin, flared up when the professor, who was reading a speech “On the influence of Christianity on legislation,” began to reveal the bad sides of paganism. "Is this why they called me to listen to such disgusting things? I have just celebrated the liturgy, and they offer me such vile things."... The rector ordered the reading to be stopped immediately and moved on to other parts of the act; meanwhile, they immediately reported to Count Uvarov, who reported to the Emperor. Emperor Nikolai Pavlovich, having read the speech, ordered the University to be reprimanded for indecency and for insulting the elder. In similar circumstances, another Filaret, Moscow, also at the act, greeted by light ballroom music, restrained himself, but did not leave him to make a remark about indecency. – Sukhomlinov was in Chernigov two days before the departure of the Right Reverend Philaret on a journey that ended in his death, and saw him already unwell, upset mentally and physically 237. I visited the Reverend Macarius in the evening. He confidently recounted the fuss on the occasion of the elections to the Nizhny Novgorod department, about the progress of the case regarding Khomyakov’s book, etc. 14. I attended mass and then a prayer service in St. Isaac’s. And after that at a concert of the Imperial Chapel, where various church poems were sung according to ancient and modern tunes. I owe this to T.I. Filippov. Serbian singing: Praise my soul the Lord, mournful, very drawn-out, pillar-like (like the Lenten prokeme: do not turn away your face...) without small voices, strictly deserted. But Glory to God in the highest – Bortnyansky – is loud. In the evening, from half past seven, the Committee met. All the ordinary members and the Most Reverend Macarius were present. It was decided to review by a special commission, consisting of the Rector of the Academy, Archpriest I. A. Yanyshev, me and N. P. Sokolov 238, both programs: drawn up by the Committee and the Most Reverend Macarius, and see if it was possible to adapt the division of sciences of the Most Reverend. Macarius to the committee. The meeting ended in the second half of the 10th. 15. I visited the Bishop and gave him information about the first former meeting of the Committee. Vladyka wanted us to meet with His Eminence Macarius if possible. But he reminded them not to forget to prepare pious priests and pastors of the church, and not just scientists. In the evening I attended the all-night vigil in the Academic Church. The students' singing is decent, however, they are not particularly skillful in musical pieces. They release a lot in reading and singing. Blessed is the man - and the last verse, then Glory and only, and not all six verses. The other psalms of the 1st kathisma are not read at all. On the Lord I cried, only four Sunday stichera were sung, the fifth Dogmatist... Everyone read the Six Psalms. There is only one kathisma, and then one psalm on Glory. The Canon was hardly read, or only one troparion was read. They didn’t sing or read anything at the praises. On the rivers of Babylon... they sang quite slowly, according to the notes, Open the doors of repentance... and so on. sang. Irmoses are all on point. Glory to God in the highest - they sang, as we used to do before - drawing out some syllables, skipping others in a conversational manner - very unpleasant. The all-night vigil was served by a student, a Catholic priest who converted to Orthodoxy. After the all-night vigil I met at O. The rector from the Volyn province, the head of the girls' gymnasium in Zhitomir, Anna Prokhorovna Novikova, the sister of the Moscow Trustee Shirinsky-Shikhmatov, who promised to visit me at the Lavra. We were engaged in revising the project on the distribution of the Academic course submitted by Rev. Macarius, and the matter, thank God, was resolved peacefully, at least between us. Holy Scripture, General Theology, Metaphysics and Pedagogy have been moved to the list of compulsory ones. Other departments designated by His Eminence Macarius were retained; Only less significant details are omitted. 16. Sunday. Was at mass in the Greek church; after mass I went to see Archimandrite Neophytos. A beautiful church - somewhat similar to the St. Sophia in Constantinople. From there I went to Kashansky 239. I spent the evening at home. 17. Monday. Meeting with O. Rector of the Academy on the composition and distribution of sciences in the Academy. They took advantage of the program of the Most Reverend Macarius for theological sciences and adapted the general sciences to them, although changing some. In the evening, a meeting in the Committee lasted until half past 10, and nothing was decided. 18. Tuesday. I was with the Vladyka, and in the evening at the all-night vigil in the courtyard, and after the service again with the Vladyka. 19,240. He served in the courtyard, without the Bishop. In the evening I saw illumination. Scarce. She was almost gone. Only on Nevsky Prospekt, and even then not everywhere, with lanterns, gas stars were burning. 20. I was at mass at the Nevsky Lavra, then with Gavril Ivanovich 241 at V.I. Askochensky, and in the evening at the Sreznevskys. I have to sit back. The meeting in the Committee was not the last. Our program for the division of sciences at the Academy has been accepted in almost everything. 22. Saturday. I was with Joseph Vasilyevich in Smolny from 10 o’clock until half past two: they examined everything. Leontyeva’s attentiveness was extraordinary, she met us downstairs and escorted us to the entryway, and was constantly with us everywhere, in the classrooms, in the dining room, in the church, and in the hospital. The lessons in the classes did not seem significant to me. I was in a class in geography, literature, history, mineralogy, and geometry. Everything for children; There are even ones with dolls. And the structure of the building is magnificent - the church is well decorated, but there seem to be too few inscriptions; every figure on the wall has a purpose. On the door to the altar are depicted on the right side Stephen the Archdeacon, on the left St. Thekla. A description of the renovation of this church was given to me by Grechulevich, who was quite familiar with its entire structure. During the all-night vigil at the Trinity Compound. After the service I visited the Bishop. The Lord spoke about the signs by which gifted people are recognized: a large, well-developed head, round and sparkling eyes. He said that in this way, at the invitation of one of the doctors, in the meeting he correctly identified several people unknown to him in terms of their mental merits. February 23. Sunday. Served with Vladyka. I dined with I.V. Vasiliev. 24 Monday. In the morning I visited the Rector of the Academy I. L. Yanyshev. We were engaged in the approximate distribution of hours for the sciences taught at the Academy. Then at N.A. Sergievsky. Then I learned about the appointment of 200 rubles. to us, invited to the meetings. 25 Tuesday. Day of departure from St. Petersburg. God bless! Was with the Vladyka. Before leaving, I visited the Chief Prosecutor. He thanked for participation in the Committee. August 30. Reading from Ephesians 11, 25–30. A lesson for me for the new year. God! Give me a heart submissive to Your word. January 1. Bless, O Lord, the crown of the summer of Thy goodness! This is how our Fathers loved to begin their home chronicles. So I will begin my entry, remembering that these words are taken from the psalm with which the prayer service of the New Year begins (64:12). Bless, Lord, the new summer, and may it be the summer of Your goodness! The order of nature is in turmoil: winter is disappearing prematurely. The diseases are getting worse. The affairs of the Church are also in turmoil: the Greeks are in unrest; one Patriarch (of Jerusalem), who stood for order, was deposed; one's own flock arms against another; Bulgarians under excommunication. There is a painful disagreement between us and the Greeks. What will come of all this? Bless, O Lord, the crown of the summer of Thy goodness! Hear, O God, our Savior, the hope of all the ends of the earth and those who are in the sea far away. I will add verse 6 from the same psalm: and they that dwell in the ends shall fear because of Thy signs, continues the psalmist. Will they be afraid? Will these signs be taken care of? Psalm 64 fits well with the times. It seems that in his last poems he has a more autumnal picture and therefore could relate closer to our previous beginning of the year. But despite this, he proclaims the works of God’s mercy and truth in the lives of nations and in the blessings of nature. It is in vain that our preachers do not use it for their teachings at this day. It is true that the Slavic text is not always clear and accurate, and the Russian translation does not quite agree with the more reliable German ones: Hengstenberg and Delitzsch. But even then there would be enough applications very close to current circumstances. January 1. The words of the Gospel that my first glance fell on were: “Fill with grace and truth... and from His fulfillment we will all receive and receive grace.” Let this word be the subject of my thoughts, explanations and reverent worship. It briefly contains the whole essence of Christianity: Christ with His truth and grace and people blessed with grace, or the Church. It's all my theology! August 30. Having opened the Gospel with a prayer to the Lord that He would show me His will, I stopped at the words: Mark 4, 1. Καὶ πάλιν ἤ ρξατο διδάσκειν παρα θάλασ σαν . April 22. Tuesday. His Eminence Macarius 242 arrived on the evening train. I met him at apartment 243 assigned to him. Having expressed the remark that he did not expect to see me now, he graciously informed me that His Grace the Metropolitan of St. Petersburg, the Metropolitan of Moscow, and the Chief Prosecutor asked him to take care of me, and in general treated me very kindly. And then he made an order for an inspector to accompany him when attending lectures 244. He expressed surprise that we have not 4, as in other Academies, but 5 classes every day, and that I also have four classes a week, while the Rector of St. Petersburg has two. 23 Wednesday. At nine o'clock in the morning he arrived at the Academy, and in the assembly hall, having received from me the introduction of the mentors and officials of the Academy, he addressed them with a speech in which he expressed what kind of help they could provide him by communicating their comments (in brief) about how they themselves understand their science, whether they present it all in lessons, what they would consider necessary for its better presentation, what they give to students to get acquainted with it. Then he turned to the students who were immediately attending the courses and said that he had little time to get to know them, and more so to know the conditions under which their upbringing takes place, but he intended to devote two, three, four days to getting to know them closely. “After that he came into my chambers and sat down for a while; asked: how long have I been Rector and remembered what the Chief Prosecutor said, that I became Rector before he assumed the post of Chief Prosecutor. Walking from me to the classrooms, at my suggestion, he went into the academic church. I found it quite roomy and good. Listening to lectures began at half past 10 and lasted until one o'clock. Was with mentors: patristics, literature, philosophy, new church history, St. Scripture and Basic Theology. Between lectures, when changing teachers, he retired to the housekeeper’s apartment and rested there for about 10 minutes, then invited the inspector to his place and went with him to another class. – Through the secretary, he demanded to see the minutes of the Council, printed and written information about the office and some economic issues. April 24, Thursday. Arrived at 9 o'clock sharp. The first lecture I listened to was on natural science Apologetics; responded about it: an interesting lecture. Then I visited other mentors, some twice. Kapterevu 245 said that he read his dissertation with interest. I spoke approvingly to the inspector about my comments on the candidate’s essays (should be on Mansvetov’s essays). – I made an appointment to be in the library from 9–10 o’clock tomorrow. April 25, Friday. In the library he examined the manuscripts on display, looked for the place in the Psalter of Cyprian where the alleluia is written twice, and demanded a catalog of academic manuscripts. Coming out of the library he came to see me; At the same time, he said that, to my reassurance, everything was going well, asked about my walks in the free air and wished to see the library moved to a new premises as soon as possible. At the same time, he also spoke with approval about my review of the candidate’s essay (Mansvetov), ​​namely from the point of view of attentiveness and completeness. Then he went to listen to lectures. In the library he spoke about D. F. Golubinsky’s proposal to equalize the professor’s salary with others, - about his intention to recommend the establishment of a class in natural science Apologetics in other Academies. – I spoke with the Inspector about the tireless hard work, firmness in his opinions, Alexander Fedorovich Lavrov 246. He expressed the remark that we have few ordinary professors. April 26, Saturday. I arrived at 9 o'clock to attend the lectures and finished a little earlier. There was no French lecturer. April 27, Sunday. Served in Trinity Cathedral. April 28, Monday. Listening to lectures. F. S. Meshcherin and A. A. Afinov were A. V. Gorsky’s comrades at the Academy and both graduated from the course with a master’s degree. The first, having served for some time as a mentor at the Ryazan Seminary, was then the director of the Tomsk gymnasium. The latter died in the rank of archpriest of the Nizhny Novgorod Archangel Cathedral in 1869. A.V. Gorsky's father, Vasily Sergeevich, was an archpriest in Kostroma. Dmitry Fedorovich Voznesensky. In 1827, from the students of the Kostroma Seminary, he entered the students of the St. Petersburg Academy. He graduated from the course in 1831 and was then an ordinary professor in the department of Church Literature at the St. Petersburg Academy. Died in 1852. Filaret Gumilevsky (later Archbishop of Chernigov), since 1830, bachelor of the Academy. F. A. Golubinsky, professor of the Academy. Ivan Ivanovich Smirnov, senior at the A.V. Gorsky Academy in one year. S. F. - Sergei Fedorovich Neofitov, A. V. Gorsky’s friend at the Academy. A.V. Gorsky moved from choir to choir as a canonarch, to which position one of the students with a loud and clear voice was elected. E.P. Efim Polikarpovich Orlinsky, friend of A.V. Gorsky at the Academy - Eusebius in monasticism, after Archbishop of Mogilev (✝ 1883). The famous Innokenty Borisov, then rector of the Kiev Academy. Nikolai Petrovich Gusev, fellow countryman and friend of A.V. Gorsky at the Academy. Inspector Platon Kazansky. Filaret Gumilevsky, who was then a bachelor of the Academy. Subsequently Archbishop of Chernigov. Andrei Ivanovich Smelovsky, A.V. Gorsky’s friend at the Academy; since 1833, bachelor of the Moscow Academy. At this time, A.V. Gorsky, who completed his course at the Academy in 1832, was a professor at the Moscow Seminary. In the same year, 1833, on August 19, he was transferred to the position of bachelor at the Academy. Bachelacuteer - Bachelor. The interlocutor is bachelor Stepan Timofeevich Protopopov, a friend of A.V. Gorsky at the Academy. It is discussed further below. Together they held the table. S. T. Protopopov died in 1880 as an archpriest of the Moscow Church of the Resurrection of Christ, in Barashi. P.P. Sokolov was studying at the Academy at that time. He graduated from the course as a candidate in 1834. Filaret Gumilevsky, at that time Inspector of the Academy. Pavel Simonovich Fiveysky graduated from the course at the Academy in 1834. In monasticism Plato. He died in the rank of Archbishop of Kostroma in 1877. P. S. Fiveysky's uncle was Kirill, at that time Archbishop of Podolsk. Archimandrite Evlampius, a former inspector of the Academy, was at that time the rector of Bethany Seminary. Father Rector (Academy) Polycarp. The friend's name is Filaret Gumilyovsky. Andrey Andreevich Gorsky, teacher of the Kostroma Gymnasium, distant relative of A.V. Gorsky. – Father Kirill (Sokolov), archpriest of the Kostroma parish church, uncle of A.V. Gorsky by wife. Pavel S. F. - Pavel Simonovich Fiveysky. Ivan Ivanovich Smirnov is one year older than A.V. Gorsky at the Academy. A. V. Gorsky’s former senior roommate in the first two years of his academic student was Ivan Dmitrievich Troitsky, later an archpriest and teacher of the law at the school for maidens of the clergy in Yaroslavl. The abbot of the Trinity Lavra of Sergius at that time was Archimandrite Anthony, who died in 1877. Father Eusebius Orlinsky. See above. Ivan Stepanovich Margaritov, a friend of A.V. Gorsky at the Academy, at that time a professor at Bethany Seminary, was later the archpriest of the Church of the Resurrection of Christ in Kadashi, in Moscow. Died in 1882. Petr Spiridonovich Delitsyn, professor of physical and mathematical sciences at the Moscow Academy. Kerner, Die Seherin von Prevorst. Alexander Ivanovich Nevostruev, bachelor of the Academy, died in the rank of Archpriest of the Moscow Kazan Cathedral in 1872. August 30 is the day of Angel A.V. Gorsky. O. Agafangel Soloviev, who was a student at that time, completed a course at the Moscow Academy in 1836. He died in the rank of Archbishop of Volyn in 1876. Father of inspector Filaret Gumilevsky. This place in the diary is underlined in pencil by the hand of A.V. Gorsky. The vision for him - who later became a “priest without marriage” - is significant. Of course, analysis of archival files for the Kazan District, for which A.V. Gorsky was the secretary. This was required by the Metropolitan on the occasion of the assumption of office by the new rector of the Academy, Filaret Gumilevsky. Rudnev's discussion of heresies and schisms in Russia. Archimandrite Gideon Vinogradov. See the diary about him from 1840. Gen. 9. German philosopher and mystic, nicknamed the Northern Magus: lived in the 18th century. ✝ 1787. His works were published in 1819 under the title: Sibyllinische Blatter des Magus im Norden. Leipzig. And then his Sammilichen Schriften was published in 8 parts by von Noth (1821–1843). Berlin. A. V. Gorsky’s brother Vladimir went on a mission to Beijing and died there. In Kostroma, A.V. Gorsky spent the Christmas holidays with his parents. Bachelor of M.D. Academy, author of a discussion on heresies and schisms in the Russian Church. Countryman and friend of A.V. Gorsky. Nikodim Lebedev, who was formerly an inspector at the Kostroma Seminary, where A.V. Gorsky studied under him. Candidate of M.D. Academy, XI year (1838) P. O. Slovtsov A. V. Gorsky asked to notify him about postal procedures when sending letters from Russia to Beijing and back. Metropolitan Philaret, who arrived to conduct exams at the Academy. Margarita Mikhailovna Tuchkova took minor tonsure as a nun (Rassophore) with the name Melania at the Trinity Lavra in 1837, and the name Maria was given to her after the great tonsure in 1840. Continuation. See Additions to the 3rd book of the Works of the Holy Fathers for the current year. A.V. Gorsky was born on August 16, 1812. Manuscript of the Trinity Lavra of the 14th century. No. 15. Questions from Metropolitan Philaret at the Academic Conference, which he convened in Moscow to consider term papers of Academy students. At the conference were the Inspector of the Academy, Archimandrite Evgeniy, archpriests: O. A. Golubinsky and P. S. Delitsyn, A. V. Gorsky and secretary E. V. Amphiteatrov. Hieromonk Theodore "On the second part of the book of the prophet Isaiah." Printed in the Supplements to the Works of the Holy Fathers for 1850. Mikhail Tikhonravov. Printed separately in 1846 Feodor Kozeletsky, master of 1846. At this time, the rector Archimandrite Eusebius carried out an audit of the Bethany Seminary. Day of Angel A.V. Gorsky. A.V. Gorsky's brother, Vladimir, who was a member of the Beijing mission, died in Beijing in 1847. The new rector of the Academy, Alexy Rzhanitsyn, entered in 1847 from the rectors of the Moscow Seminary. Kazansky, Bachelor of the Academy. There is talk of suspicion of arson in the case of a strong fire that happened this year in Kostroma. Owner of a printing house in Moscow after Augustus Semyon, who published the magazine: Creations of the Holy Fathers. At the Moscow Seminary, a separate room in the left wing of the Seminary building was occupied for the storage room of the editorial office of the Works of the Holy Fathers. Rector Alexy proposed to compile an index at the Academy to the 3rd volume of words and speeches of Metropolitan Philaret, published in 1848. The index to the first two volumes, compiled at the Academy, was published separately from the sermons in 1847. But the Metropolitan did not agree to the compilation of an additional index and in a letter to Rector Alexy dated February 20, 1848 he wrote: “There is no need to take care of the index: and it is inconvenient for me to complicate the publisher (i.e. Lobkov), because he does not owe anything to the cause.” (Letters from M. Filaret to Alexy. No. 25). Article by A.V. Gorsky. Printed in the Supplements to the Works of the Holy Fathers for 1848. Translation of “The Ladder” by St. John Climacus, compiled at the Moscow Theological Academy. Published in 1854. Alexia "On the Most Blessed Virgin Mother of Our Lord Jesus Christ." Printed in the Supplements to the Works of the Holy Fathers for 1848. Article by Academy Professor E.V. Amfitheatrov. Printed in the Supplements for 1847. In the words and speeches of M. Filaret, published in 1848. View about this in M. Filaret’s letters to Alexy No. 24 and 25. Joly, dentist, commission agent for the merchant Lobkov, who published the sermons of M. Philaret at his own expense. Of course, separate reprints of the article by bachelor A.K. Sokolov, published in the Addendum to the 4th book of the Works of the Holy Fathers for 1847. Rector of the Moscow Seminary, later Metropolitan of Kiev. Nektarov, professor at the Moscow Seminary. See diary 18 February 1848. Master of M.D. Academy of the XIV course (1844). In 1848 he was a professor at the Moscow Seminary. Now the Archpriest of the Church of the Holy Trinity, in Veshnyaki, in Moscow. Nikolay Sem. Volkov, Master of M.D. Academy of the 16th year (1848). His essay: “Nicholas the Mystic, Patriarch of Constantinople” was published in the Addendum to the Works of the Holy Fathers for 1861. A friend of A.V. Gorsky at the Academy. He was a professor at the Kazan Academy. In 1844, by request, he was transferred to the position of mentor at the Bethany Seminary, from which he resigned a year later. Afterwards he lived in the Trinity Lavra, where he died in 1853. A.V. Tereshchenko, a famous researcher of Russian antiquity and nationality. Died in 1865. Muravyov's article about the Church of St. Irene was published in the Additions to the Works of the Holy Fathers for 1849 (Letters from the East). Ambrose Protasov, Archbishop of Kazan from 1816 to 1826, then of Tver. ✝ 1831. Points to the notebook from which Vladyka read an excerpt to A.V. Gorsky. The blind man we are talking about here is Grigory Ivanovich Shiryaev, who wandered through Siberia and Mount Athos, and also traveled to Palestine. He published several works, namely: in 1851, notes on the current state of the Russian Panteleimon Monastery on Mount Athos; in 1860, evening stories about which way and how to get to the Holy City of Jerusalem; in 1864 - the fraternal greeting of the Russian blind man Grigory Shiryaev to the Slavs close to his heart and the same tribe, and in the same year - the Life of the enlighteners of the Slavs, Saints of Christ Cyril and Methodius. – The Metropolitan wrote to the rector of the Academy, Alexy, on November 1, 1849: “Forgive me that it took me a long time to answer you about the blind man. It is to be hoped that the dignity of the Academy and some of its members will not depend on his judgment. But why did the students get close to him a lot? How many blind people have I met - it’s easy to start acquaintance with them and difficult to continue well” (Letters of Metropolitan Philaret to Alexy No. 55). G. I. Shiryaev died in 1875. V. M. Undolsky with M. P. Pogodin intended to take up the description of the manuscript of the M. Synodal Library, but this work was entrusted to A. V. Gorsky and K. I. Nevostruev. A. History of the Holy Eastern Church. By the Rever. John mason Neale, Warden of Sackville Collegii, East. Grinsted. London. 1850. From the introduction to this history of the Eastern Church is taken an article published in Book IV of the Addenda to the Works of the Holy Fathers for 1850, under the title: The Dignity of the Eastern Church, Recognized by a Member of the Anglican Confession. Exarch of Georgia and Member of the Holy Synod. Metropolitan of Novgorod. Alexy Alex. Pavlov, an official at the chief prosecutor's desk in the Holy Synod. Chief Secretary of the Holy Synod. Evgeny Kazantsev, Archbishop of Ryazan 1831–1837, then of Yaroslavl. John, abbot of Mount Sinai, the Ladder and the Word to the Shepherd, translated by the M.D. Academy and published in 1851. Letters from the East in 1849–1850 St. Petersburg. 1851. Kholmogorov Mikh. Sem., Master of M.D. Academy in 1832. He was a mentor at the Moscow Seminary, and in 1842 an ordinary professor at the Kazan Theological Academy. In 1844, at the request, he was transferred to the mentorship of the Bethany Seminary, from where a year later he retired and lived in the Trinity Lavra. Died in 1853. In a letter to the Rector of the Academy, Alexy, dated February 20, 1851, the Metropolitan wrote about Kholmogorov: "I find oddities in the petition sent and your letter. Kholmogorov asks me to assign him a monastery. This is not a clear matter. I assign to monasteries at the request of those asking and by agreement of the abbots. And for someone entering a monastery, it is useful to know in advance what society he will join and what mentor he will receive. Even stranger the fact that Kholmogorov lives with the Viceroy and asks to become a monk on the sly from him, when he should have taken advantage of the experience and reasoning of the person to whom he is so close. I am surprised that these oddities did not stop you: but they stop me, and therefore I am returning the petition and the document.” (See letters from M. Filaret to Arch. Alexy Tverskoy, letter No. 91). Eusebius, Bishop of Vinnitsa, rector of the St. Petersburg Theological Academy, appointed Bishop of Samara, was passing through his diocese at that time. Privy Councilor Volkhovsky, who was previously the governor of Vologda. N. A. Protasov, Chief Prosecutor of the Holy Synod. Of course: Ignatius, Archbishop of Voronezh, “The History of Schisms in the Russian Church.” St. Petersburg 1849 and Philaret, Bishop of Kharkov “History of the Russian Church”. Archbishop, Evgeniy Bozhanov. Bishop, Afanasy Drozdov. Anthony Shokotov, Bishop of Starorussky. Moscow Slavic-Greek-Latin. Melchizedek Minervin. He died in 1813 as Archimandrite of the Resurrection Monastery. Muzalevsky-Platonov, rector of Trinity Seminary. Professor of Philosophy at the St. Petersburg Spirit. Academy. Theophylact Rusinov was Bishop of Kaluga from 1799, then Archbishop, member of the Holy Synod and professor of the St. Petersburg Academy. After - Exarch of Georgia. Sergius Krylov-Platonov from the rector of the Moscow Slavic-Greek-Latin Academy - rector of the St. Petersburg Academy after Evgraf since November 1809. The third book of the Works of the Holy Fathers, for 1851. The second letter about final causes, published in the 3rd book of Addenda to the Works of the Holy Fathers for 1851, was written by bachelor D. G. Levitsky. He also owns subsequent letters about the same thing, published in the Addendums for 1852 and 1854. The first letter on final causes, published in the same magazine in 1847, belongs to Professor F.A. Golubinsky. Article by A.V. Gorsky in the same book of Addendums. Letters of Archimandrite Macarius, Altai missionary, were published in the Addendums for 1849 and 1851. Guide to spiritual life Rev. Fathers Barsanuphius the Great and John in answers to the questions of the disciples. M., 1853. This book, published by the Optina elders, was censored by F.A. Golubinsky and bound for printing - sheet by sheet. (See letters from M. Filaret to Alexy Arch. Tverskoy No. 95, 96, 103). Velichkovsky, Archimandrite of the Moldavian Nyametsky Monastery. We are talking about choosing a treasurer for the Zaikonospassky Monastery, which was managed by the rector of the Academy, Alexy. Afanasy was the treasurer of the Petrovsky Monastery and was taken to Zaikonospassky. Macarius is the hieromonk of the Zaikonospassky Monastery. Lopukhin Alexey Alexandrovich, prosecutor of the Moscow Synodal Office, which was in charge of the Zaikonospassky Monastery. Rector of the Kazan Academy. Evgeniy Sakharov-Platonov, rector of the Moscow Seminary. Sergius of Lapidevsky, now Archbishop of Chisinau. Bukharev, Bachelor of Moscow Academy. Sokolov, inspector of the St. Petersburg Academy. But this time he did not enter the rectorship of the Kazan Academy, but entered there in 1954. Experience of Church Jurisprudence. – Gregory Archbishop of Kazan. Synodal Library, which was described by A.V. Gorsky. Vysotsky, staff doctor who served at the Academy. Already in 1861, 151 old printed books arrived from the printing library to the academic library. Gilyarov, bachelor of M.D. Academy. His article “On Pope Formosa” was published in the Addendum to the Works of the Holy Fathers for 1855. Archbishop of Kazan, who was present at the Synod. Novgorod and St. Petersburg Nikanor. Archimandrite Kirill Naumov, Inspector of the St. Petersburg Academy, was ordained Bishop of Melitopol in October 1857 and appointed head of the mission in Jerusalem. Afanasy Drozdov, rector of the St. Petersburg Academy, under whom Kirill studied. Archimandrite Polikarp Tugarinov, rector of the Pereslavl Danilov Monastery, was appointed head of the Beijing mission in 1839 and, upon returning to Russia, in 1844 was appointed rector of the Rostov Yakovlev Monastery. Died in 1866. A.P. was appointed head of the Jerusalem mission in 1847. Brianchaninov, who was ordained Bishop of the Caucasus from the rector of the Trinity St. Sergius Hermitage in November 1857. Hilarion. In 1857 he was appointed rector of the Arkhangelsk Monastery in Yuryev. In 1860 he was transferred to the Spaso-Evfimiev Monastery, in 1867 - to the Rostov Yakovlevsky Monastery. Moses Bogdanov-Platonov from 1814 to 1817 was a bachelor of church literature at the St. Petersburg Academy; died in the rank of Exarch of Georgia in 1834. Grigory Postnikov (later Metropolitan of Novgorod) was a bachelor in 1814, an inspector in 1816, and rector of the St. Petersburg Academy from 1819 to 1825. Kirill Bogoslovsky-Platonov from 1814 to 1817 was a bachelor of church history at the St. Petersburg Academy. He died in 1841 in the rank of Archbishop of Podolsk. The first edition of the New Testament in Russian translation was published in 1819. Mikhail Desnitsky, Metropolitan of Novgorod 1818–1821 – Seraphim of Glogolevsky, Metropolitan of Moscow 1819–1821, then of Novgorod. - Popov, Vasily Stepanovich, actual privy councilor, chairman of the department of civil and spiritual affairs in the State Council. Died in 1822. – A.F. Labzin, acting. Art. adviser, publisher of the Zion Herald, was director of the department of the maritime ministry. Died in 1825. T. I. Filippov, an official of special assignments under the Chief Prosecutor of the Holy Synod and in 1860 a clerk in the Committee for the Transformation of Theological Schools. Sergiy Nikolaevich, director of the spiritual and educational department. A. P. Tolstoy, Chief Prosecutor of the Holy Synod. Sergius, now Archbishop of Chisinau. Professor of Philosophy at the M.D. Academy. A.V. Gorsky was summoned to the committee. In March 1860, he accepted the priesthood and in July went to St. Petersburg. Leonid Zaretsky, who died in 1813 as an ordinary professor at the St. Petersburg Academy. See his diary for November 5, 1851. Sergius Krylov-Platonov – student and teacher, then prefect of the Trinity Seminary; Filaret, as a student of the same seminary, was under the command of Sergius, then, after completing the course, he was his colleague. Sergius was transferred to the Moscow Slavic-Greek-Latin Academy and from its rector in November 1809 was appointed rector of the St. Petersburg Academy, after Evgraf. He died in 1824 in the rank of Archbishop of Ryazan. Innokenty Smirnov received a bachelor's degree in church history from the St. Petersburg Academy in 1811. In 1813, rector of the St. Petersburg Seminary. He died in 1819 as Bishop of Penza. M. L. Magnitsky at this time (1824) was a trustee of Kazan University and lived in St. Petersburg. He approved Stankevich's book for publication. Continuation. See Addendums to the 4th book of the Works of the Holy Fathers for 1884. Professor M.D. Academy. Former bachelor of M.D. Academy, who left service at the Academy in 1855; now editor of Sovremennye Izvestia. These sciences were then taught in seminaries. New Chief Prosecutor of the Holy Synod A.P. Tolstoy. See Diary of January 25, 1860 in Add. to the 4th book. Creation St. Fathers for 1884. From St. Petersburg, where A.V. Gorsky was appointed to attend the Committee on the transformation of religious educational institutions. Chief Prosecutor of the Holy Synod, Count A.P. Tolstoy, wrote to Metropolitan Philaret on May 17, 1860: “Your Eminence Vladyka, gracious sovereign and Archpastor! To consider the project for the transformation of religious educational institutions, drawn up according to the ideas of the diocesan eminences, a special Committee was established at the Holy Synod under the chairmanship of the Right Reverend Archbishop Demetrius of Kherson, who is present at the Holy Synod; the Rectors of the local Theological Academy and Seminary (Nectarius, after the Bishop of Nizhny Novgorod, and Plato, after the Bishop of Tomsk), two Archimandrites who are here in the priesthood and two archpriests by election of the Most Reverend Metropolitan of St. Petersburg (Debolsky and Palisadov) were appointed members of it. The following secular members were appointed by me on behalf of the Holy Synod to this Committee: Director of the Spiritual and Educational Administration under the Holy. Synod Actual State Councilor Prince Urusov, an official at the Chief Prosecutor's table in the Holy Synod. Acting State Councilor Gaevsky and an official of special assignments with me, Collegiate Assessor Filippov, with the latter also entrusted with the position of Clerk of the Committee. Regardless of this, the Committee is allowed by the Holy Synod, if necessary, to invite both clergy and secular persons to a meeting, and even to call for this purpose whoever is needed from other dioceses, and then submit its final thoughts on the transformation of religious educational institutions for consideration by the Holy Synod. It is my duty to notify Your Eminence about this, on behalf of His Eminence Gregory, I humbly ask if you, on your part, would deem it necessary to appoint one of the persons subordinate to you as a member of the mentioned committee and subsequently honor me with a review. Asking for your holy prayers and so on. Count A. Tolstoy." On this letter, the Metropolitan gave a resolution: “Archpriest Alexander Gorsky, in accordance with this requirement, will go to take part in the work of the Committee on schools so that, after spending his vacation time in the Committee, at the end of it he will return at the request of his duties here. The Academic Board will provide him with the necessary travel allowance, in accordance with the law” (Cases of the Board of the M.D. Academy 1860 No. 9). See Diary January 25, 1860. Leonty, now Archbishop of Warsaw, who ruled the diocese of St. Petersburg from the time of the death of Metropolitan Gregory (June 17, 1860) until the arrival of the new Metropolitan Isidore, who arrived in St. Petersburg in the first half of August. Chief Prosecutor A.P. Tolstoy, who at that time lived in Sokolniki. (See letters of M. Filaret to Anthony. Part IV. No. 1133). Official of special assignments under the Chief Prosecutor of the Holy Synod, now trustee of the Vilna educational district. Kiev Metropolitan Isidore, appointed on July 1 of this year by Novgorod and St. Petersburg. Gorsky, Bishop of Saratov. T. B. Potemkina had a summer residence in the Kharkov province, near the Svyatogorsk Monastery. – Prince S.N. Urusov made reports to the Sovereign, as he was correcting the position of Chief Prosecutor of the Holy Synod, before the appointment of Count A.P. Tolstoy to this position. Professor of philosophy at the St. Petersburg Theological Academy. Chief priest of the army and navy. This edition was published in 1861. When he will travel from Kiev through Moscow to St. Petersburg. Ioannikis, now Metropolitan of Moscow. Metropolitan Filaret wrote to A.V. Gorsky on July 26: "I am glad that the opportunity is opening for you to be presented to the Empress. What the rank of the Court requires, Prince Sergius Nikolaevich will tell you. - Whatever you are asked about, speak sincerely, if possible, not in an extended, but not meager word. - The art of medicine can take something away from the body, or contribute to the increase what is missing: but will you cross the body, will you save life? And the school can be healed by taking away what is not related, by increasing what is missing, but cutting into a general gymnasium and a closed seminary, having killed the old life, will it easily give a new one? I only see the inconvenience and harm of this plan: I don’t see any benefit.” Brochure by N. A. Sergievsky. See diary 17 July 1860 Metropolitan Philaret visited the Emperor during his stay in Moscow on August 15, 1860, which the Metropolitan writes about in a letter to the governor of the Lavra, Archimandrite. Anthony: “The Emperor received me in his office and then seated me at the table between himself and the Sovereign Heir.” Antony Shokotov was destined for Mogilev. Eusebius of Irkutsk was appointed there instead. Anthony Pavlinsky, after Archbishop of Vladimir. Kazansky, professor of the M.D. Academy. Rector of Bethany Seminary. In 1861, he became the abbot of the Simonov Monastery. In 1864 he became rector of the Orthodox Church at the Russian mission in Rome, where he died in 1866. A.V. Gorsky was born in 1812. Metropolitan Philaret allocated from the funds of the Moscow Department a sum for the compilation and printing of the Dictionary; but its publication did not take place. Rector of the Academy, Archimandrite Savva. Now the Archbishop of Tver. From Moscow to the Trinity Lavra of St. Sergius. Senior official of the office of the Chief Prosecutor of the Holy Synod. Currently a trustee of the Vilna educational district. Abbess of the Kostroma Epiphany Monastery. He graduated from the course as a candidate in 1860. He died in 1866 as a deacon at the Russian Embassy Church in Vienna. In October 1862, A.V. Gorsky was appointed rector of the Academy. A. A. Smirnov is a student at the Academy. A.V. Gorsky speaks of his leadership activities at the Academy as if he were destined for the position of rector. To improve the provision of food and clothing for students, Metropolitan Philaret in 1862 donated 3,915 rubles from the sums of the Moscow Department, which were issued before the reform of the Academy in 1870. The ancient and modern language classes were held in the afternoon until 1862, but this year they were moved to the morning. Savva, destined for the post of Vicar of Moscow. N.K. Sokolov, Bachelor of the Academy. In 1861–62 he traveled abroad to study monuments relating to the history of the Western Church. Until now, for 30 years, A.V. Gorsky read church history at the Academy. K. I. Bogoyavlensky, master of 1864. Now a priest of the Moscow Church of the Assumption in Pechatniki. Master of the M.D. Academy, who graduated from the course in 1862, A.I. Grenkov, was appointed to this department. A. O. Klyucharyov, now His Eminence Ambrose, Bishop of Kharkov. P. S. Vladimirsky, his brother-in-law, graduated from the course as a candidate in 1866. J. Lindenberg, student of the Academy. He graduated from the course in 1864. Now the Archbishop of Vyatka. Amphiteatrov, professor of the M.D. Academy. He graduated from the course at the M.D. Academy in 1866. The late Metropolitan Philaret. The diary for 1869, for good reasons, is not printed in its entirety, but in an extract. A.V. Gorsky went to St. Petersburg for the anniversary of the University as a representative from the Moscow Theological Academy. Metropolitan Innocent, who was then living in St. Petersburg to attend the Synod. K.K. Kustodiev, candidate of the Moscow Theological Academy, cleric of the Russian Embassy Church in Madrid. Archimandrite Iakov Pospelov, candidate of the Moscow Academy in 1842; was rector of the church at the Russian mission in Rome. Since 1869, abbot of the Kirillov Belozersky Monastery. Candidate of the M.D. Academy in 1844. He was the Bishop of Yakutsk. In 1864 - rector of the Resurrection New Jerusalem Monastery. In 1869 - Bishop of Ufa, in 1876 - Tomsk. Now he is at rest in the Optina Desert. Sergievsky, Director of the Office of the Chief Prosecutor of the Holy Synod, now a trustee of the Vilna educational district. Master of M.D. Academy in 1852. Official of special assignments under the Chief Prosecutor of the Holy Synod. Died in 1884. Master of M.D. Academy in 1842. A. L. Gromachevsky, Master of the M. D. Academy in 1862. Now the director of the Kerch gymnasium. His Grace Filaret, Archbishop of Chernigov, died on August 9, 1866 in Konotop. Ordinary Professor of the Kazan Theological Academy. A. L. Kashansky, professor of the St. Petersburg Theological Academy. Day of accession to the throne. Son of Metropolitan Innocent. Archbishop of Lithuania. I came to audit the Moscow Theological Academy. A.V. Gorsky was very ill at that time and could hardly walk, and died in October of this year. In the Lavra Metropolitan House. Professor S.K. Smirnov. N. F. Kapterev is an associate professor in the class of ancient civil history, now an extraordinary professor. His master's thesis is about secular bishops' officials. Now His Eminence Alexy, Bishop of Dmitrov, Vicar of Moscow.