In Bose, the deceased Metropolitan of St. Petersburg Anthony (Vadkovsky) and his Slavophile views

On the night of November 2 of this year, after a long, serious illness and painful ten-day suffering, the Chairman of the All-Russian Holy Synod and an honorary member of the Slavic Charitable Society, Metropolitan Anthony of St. Petersburg, reposed in the Lord. This death, for which the Russian public consciousness was gradually prepared, through the years preceding it and repeated repeated painful severe symptoms, forcing the deceased hierarch to stop active work and seek relief from the illness in the healing waters of the Caucasus, made the same deep, heavy impression on everyone and caused sincere regret. The latter was expressed in the touchingly touching farewell of the mortal remains of the deceased hierarch to eternal rest, and in heartfelt condolences and regret for the deceased not only in Russia, in the press of the most diverse directions of social thought, but even outside our Fatherland, throughout the Orthodox East - in the Greek and South-Slavic churches. According to the St. Petersburg old-timers, they will not remember such a gathering to the modest pine coffin of the late Metropolitan Anthony from his former and dearly loving flock - the shepherds and especially the flock of the inhabitants of the capital's most remote outskirts - in relation to his predecessors in the department. This touching manifestation of love and warm gratitude to the late saint of the St. Petersburg diocese on the part of his flock is undoubtedly the result of that remarkable popularity and that high authority that the late Metropolitan Anthony, endowed by nature with a bright mind, a kind loving heart, a balanced character and attractive charming features of a charming appearance, managed to acquire during his 14 years, filled with deep wisdom, holy activity. In this meeting, I do not set myself the goal of making a comprehensive assessment of the richly gifted personality of the late Metropolitan Anthony. I am far from the idea of reviving before you the charming bright image of my dearly beloved deceased hierarch with my vivid personal memories, although over the 30 years of my acquaintance with him - both as a student (1878–1882) 2 and a colleague at the Kazan Academy (1882–1884 March), and as a kind, private, sincere acquaintance an admirer who was in correspondence and quite frequent verbal communication with him until July 31 of this year - I have quite a lot of these memories. Under the vivid impression of the burning heartache I have just experienced, I am afraid of earning reproach from some for excessively idealizing the deceased hierarch, and from others in repeating such facts from his life that are known to everyone from the numerous memoirs about him that have already appeared in print. I allow myself to occupy your enlightened attention with a subject that is more, in my opinion, interesting, and so to speak, neutral, which, while representing the lively interest of the moments we are experiencing, at the same time, will illuminate for us the charming personality of the first hierarch of the Russian Church who has passed into eternity from a new point of view, little known to the majority - from the side of his Slavophile views. The thorough scientific and literary works of Metropolitan Anthony and especially his words and speeches shed bright light on this side of his bright personality. Metropolitan Anthony's Slavophil views began to take shape quite early in his life at the Kazan Theological Academy, under the influence of his independent works on homiletics, which he was assigned to read to students in 1870, with the introduction of the new Academic Charter. Despite the fact that the department of homiletics and pastoral theology was not new in the academic course, for some reason it did not enjoy the favor of the academic authorities and was passed from hand to hand from one professor to another. I.Ya. took on teaching homiletics. Porfiryev, A.I. Grenkov, N.Ya. Belyaev, A.A. Nekrasov and even Lamaist V.V. Peacemakers. But this is a very sad circumstance in the sense of the progressive movement of this specialty in the course of academic sciences in general, in particular for the XIII year of students of the Kazan Academy, which included the future homiletic specialist Professor A.V. Vadkovsky (the secular name of the deceased bishop), had a very favorable meaning and was reflected both in the presentation of this subject at the Kazan Academy according to the new charter, and in all his subsequent fruitful scientific and literary activities, which gave him fame in science and earned him the academic degree honoris causa of Doctor of Church History (in 1895). The fact is that this “unfortunate”, as it is characterized by the historian of the Academy, Professor P.V. Znamensky (History of the Kazan Theological Academy, issue II, p. 311. Kazan, 1892) science, transplanted from the Kyiv Theological Academy, from 1858 to February 1867, on the instructions of the rector of the Academy John, was read in the lower department by a professor famous in the history of Russian literature I.Ya. Porfiryev, who, delving into the study of monuments of ancient Russian writing, and at lectures on homiletics, read to students the history of Russian, mainly pre-Petrine preaching. A turning point in the fate of this science at the Kazan Academy with its transfer into the hands of Professor A.I. Grenkova falls just at the time when A.V. Vadkovsky was a student of the lower department. The undoubtedly talented, fascinating and original-independent lectures for the most part on the history of preaching by the eloquent enthusiast Professor I.Ya. Porfiryev, who at that time already enjoyed fame and honor among the outstanding professors of the Academy, made a deep impression on him. A.V. Vadkovsky, upon joining the department of homiletics, as we can say from personal observation as his student and diligent listener, followed the path shown to him by his highly respected and beloved teacher I.Ya. Porfiryev 3. The course of homiletics, as a systematic science of the theory of church eloquence, which had its remarkable representatives at the Kyiv Theological Academy in the person of Professor Y.K. Amfitheatrov and his worthy student and successor in the department of the recently deceased Professor V.F. Pevnitsky (1911), did not please A.V. Vadkovsky, and he devoted a minimum number of lectures to the theory of homiletics, telling his listeners only the most necessary and essential things from it. Another theological science, pastoral theology, which was developed with particular success at the Kyiv Theological Academy by the above-mentioned professor, V.F., did not enjoy his special sympathy either. Pevnitsky, from whose eloquent pen such major pastoral works as “Priest. Preparation for the priesthood and the life of a priest" (Kyiv. 1885), "The ministry of a priest as a spiritual leader of parishioners" (Kyiv. 1891, 2nd ed.) and "The Priesthood. The main points in the doctrine of pastoral ministry" (Kyiv. 1892) and at the Moscow Theological Academy, from which the works of Archbishop Anthony of Volyn came out. And according to this science, A.V. Vadkovsky also collected only a few lectures, in which he introduced his listeners mainly to the writings of the holy fathers and teachers of the Eastern and Western Churches on pastoral theology. His attention and interest in the subject focused on the history of ancient Christian preaching and ancient Russian church literature before Peter the Great. His lectures on the history of preaching in apostolic times and, mainly, the golden age of church preaching - St. Basil the Great, John Chrysostom, Ambrose of Milan and others were expounded by A.V. Vadkovsky with such animation and in such exemplary literary artistic essays that they made a deep impression on the listeners and attracted to his audience not only students of the church-practical department, to which this science was included in the charter of 1809, but also students of other departments - theological and church-historical. It is worth noting that the late Bishop read these lectures, brilliant in their masterful literary treatment, calmly, evenly, without affectation, without raising or lowering his voice, as a professor with a more nervous temperament would have done. But the young professor himself, apparently, sought interest in developing an independent course on the history of ancient Russian preaching, where he later gained fame and an honorary name. “Elected in October 1870 by the Council of the Academy as a teacher of such a vast subject as the history of Christian preaching and, moreover, a subject that was then new in our educational institutions, Archbishop Anthony openly confesses, I did not immediately find a place in him on which I could focus my special attention. But circumstances developed in such a way that I soon focused almost entirely on studying Slavic-Russian preaching from handwritten sources. This was a completely new area for me, but all the more tempting and exciting, and far from easy. For the first time I began to become acquainted with our handwritten ancient Russian literature while examining the sources of the teachings of Metropolitan Photius. Then, when, after the audit of the Academy in October 1874 by the late Metropolitan Macarius, then still the Archbishop of Lithuania, at his request, money was released from the funds of the Holy Synod for expenses for the description of the manuscripts of the Solovetsky Library and a special commission was formed at the Academy for work on the description, then I was also involved in this commission. This circumstance for many years immersed me completely in the field of our manuscript literature and its primary sources. I had to work in my specialty exclusively for the first issue of the Description, and almost a whole third of this vast volume belongs to me” 4. According to his views, A.V. Vadkovsky (Metropolitan Anthony) from a young age gravitated towards the representatives in Rus' of the so-called Slavophil movement in the person of its best representatives Aksakov, Khomyakov, Kirievsky, Tyutchev and others. He valued Khomyakov’s original theological and philosophical thinking highly and predicted back in the 80s that Khomyakov’s ideas would occupy one of the prominent places in Russian self-awareness. In their wonderful teaching, delivered at the Kazan Cathedral on July 24, 1887 on the occasion of the death of M.N. Katkov, solving the question posed by him, why and why Dostoevsky F.M., Aksakov I.S. were so strong, mighty and strong. and Katkov M.N., the late Metropolitan Anthony gives the following answer: “because in their initial preparatory development they were brought up on the principles of sublime philosophical idealism, which strengthened their mind, inspired their imagination, expanded their spiritual horizons and elevated their spiritual contemplation, constantly keeping the demands of their thoughts and feelings in the higher, spiritual realm. This is even more and mainly because such a purely human natural path of their development was accomplished under the life-giving influence of the grace-filled principles of true Orthodox Christianity, which constitutes the root and fundamental spiritual-vital principle of the Russian people, without which they would have become a dead corpse... Their soul was fed by real, akin to it, nutritious food, enlivened and warmed by the true Divine light and quenched its thirst from sources of living water. They fed it with the Word of God and lived the life of the Church. Their favorite region was the Divine, ideal region, their treasure was in heaven, their heart was there too, all their ultimate goals and aspirations were directed there” 5 . Therefore, it is not at all surprising that the wave of popular upsurge and life-awakened interest in the Slavs and South Slavic culture, which was raised in 76-77 years of the last century by Moscow Slavophiles and the St. Petersburg Slavic Charitable Society, when the Herzegovinian uprising flared up in the Balkans, which turned first into the Serbian-Montenegrin, and then into the Russian war with Turkey because The liberation of the Slavic peoples inhabiting this peninsula and languishing in grave captivity under the Ottoman Turks, overwhelmed A.V. Vadkovsky and for a long time riveted his interest in the best heyday of Slavic writing, leaving in him an ardent responsiveness to the fate of the Slavs for his entire subsequent life until his premature, judging by humanity, grave. Metropolitan Anthony, with his characteristic sincere frankness, speaks about this transformation into a Slav-lover or an ardent Slavophile in the preface to his book: “From the history of Christian preaching”: “In August 1876, at the very height of the Russian volunteer movement to Serbia, Kazan was visited by a member (and still living honorary member) of the St. Petersburg Slavic Society A.V. Vasiliev. This movement and the conversation with Mr. Vasiliev could not help but arouse in me the most ardent sympathy for Slavophilism in general, and I then decided to begin studying ancient Bulgarian preaching literature from handwritten sources. When studying the description of manuscripts, this study, very difficult due to its complete novelty, could not proceed quickly. But as I became more and more familiar with the subject, a plan for carrying out my work was maturing. I wanted to make three issues on the history of ancient Bulgarian preaching literature. In the first I intended to examine the sermons of Clement “Slovenian”, in the second - Constantine, Bishop of Bulgaria, and in the third - John, Exarch of Bulgaria. I made a publication with a study of the sermons of Constantine the Bishop, and even then not quite finished, in 1885, before my departure to the post of inspector of the St. Petersburg Theological Academy, where I was supposed to teach another subject, from Clement “Slovensky” I published only a few of his unpublished sermons, partly from the manuscripts of the Solovetsky Library, partly from the papers of the deceased stored in the Rumyantsev Museum Undolsky, with my brief introduction to them, in Volume III of the “Orthodox Interlocutor” for 1881. In this preface I briefly tell the story of the discovery of Clement’s teachings” 6. The adoption of monasticism, the transfer to service in St. Petersburg and the reading of mandatory lectures on a new subject - the Holy Scriptures of the Old Testament, tore the late bishop away from his favorite specialty, to which, to deep regret, he never returned until the end of his days, “in order to at least complete what was planned and unfinished,” being diverted into the sphere of high-church administrative activities. But, as far as can be judged from the essays that have already appeared in print, Metropolitan Anthony widely and comprehensively studied the literature of his chosen subject, having familiarized himself with the works of well-known experts in Slavic writing in his time, such as Safarik, Bodyansky, Kalaidovich, Dobrovsky, Undolsky, Palauzov, Sreznevsky, Yagich, Archpriest. Gorsky and Nevostruev, Archbishop Filaret of Chernigov, Professor Voronov and others, and if he had not been led onto a different path against his own will, then, with his diligence and conscientiousness, he would undoubtedly have completed this series of works on the study of ancient Bulgarian writing that he promised with complete success and undoubtedly with enormous benefit for the business. The change from a modest professorial audience to a popular audience - in churches and squares - opened up the opportunity for the late Bishop, already in the hearing of many, at his own inclination and as directed by his superiors, to louderly declare his sincere convictions and views. So, on the occasion of the celebration of the millennium of the death of St. Methodius, Bishop of Moravia, Archimandrite Anthony in the square of the city of Kazan, during a prayer service in 1895 on April 6, said the following: “It has passed since the death of St. Methodius is exactly one thousand years old, and look what fruit the great idea of ​​the holy brothers brought, what a numerous people a small handful of their disciples grew into... But this growth of the great tree of the Pan-Slavic Church did not take place without obstacles. After the death of Saint Methodius, his disciples, after severe persecution, were completely expelled from Moravia. It would seem that with this came the end of Slavic enlightenment, Slavic growth, and Slavic identity. So it was, indeed, for the Moravian and Panonian Slavs, but not for the entire Slavs. Disciples of St. Methodius deeply implanted in their hearts the behest of their great teacher - not to abandon the work of religious and national education of the Slavs and, expelled from Moravia, zealously continued this holy work among the Bulgarian Slavs, who received the holy exiles with the greatest joy and deep respect. The seed of Slavic enlightenment quickly sprouted green, luxurious sprouts. The beginning of the 10th century, under the book lover Tsar Simeon, was a brilliant time in the history of the development of Slavic writing and, rightly, was called its “heyday” 7. With greater expressiveness, completeness and power of conviction, Bishop Anthony about the main precepts of the holy Slavic first teachers, the brothers Cyril and Methodius, was spoken in the apartment of the late Slavic figure V.V. Komarov before the start of the publication of “Slavic News” on January 15, 1880. “There is one beginning that gave, gives and will give life to the Slavs,” said the late Bishop Anthony, there is one unchanging banner around which we all must steadily focus, drawing from it courage, strength, and strength - this is the holy banner of our great fathers and enlighteners Saints Cyril and Methodius... The holy brothers entered the world-historical field of life with a new cultural beginning, hitherto unknown to the world. They were the heralds of the hitherto non-existent independent Slavic enlightenment, which was supposed to bring into the cultural and historical life a young, brave, powerful, but gentle and affectionate Slavic people. Inspired by this great idea, they, together with the light of the true Orthodox faith, give the Slavs books and native letters, as a guarantee of their great historical future, and boldly and fearlessly go with their new preaching from east to west all the way to Rome. The West became worried. These new, unknown preachers are unpleasant to him. He does not want to accept the young people into the fraternal communion of Christian cultural life... “Down with Slavism,” “away with Slavic enlightenment”! - he yelled. But the power of faith and holy conviction is invincible. The brother-preachers rejected the false wisdom of the “trilingual heresy”, came to Rome and here victoriously defended their idea” 8. Concluding the study of the preaching works of Constantine, Bishop of Bulgaria, and in particular the indication of Greek sources for his so-called “Teaching Gospel”, Metropolitan Anthony gives such a very interesting description of literary educational activities in Bulgaria after the death of St. first Slavic teachers: “In Bishop Constantine, as a natural Slav, it is very pleasant to encounter a strong sense of national pride about the successes of Christian education in Bulgaria in his time. He speaks with delight about the baptism of the Slavs: “For now the Slovenian tribe is flying, all of them have turned to baptism.” The widespread development of literary activity under Tsar Simeon aroused a certain sense of national pride in the enlightened preacher, who realized that enlightenment could equalize the Slavic nation with the most educated peoples of that time, i.e. with the Greeks and Latins. This consciousness, on the one hand, and on the other, the arrogant attitude of the Greeks towards the Slavs as barbarians, and the persecution of the Slavic enlightenment in Moravia by the Germans, perhaps experienced by himself, aroused in him the following, filled with deep love for the Slavs and just reproach for their enemies, beautiful and significant words: “Don’t the Greeks, for you have been enriched by this father (i.e. St. I. Chrysostom), but also the Slovenian family, supposedly trampled upon by everyone” (Conversations 47) 9. Those. Not only the Greeks are familiar with the works of the great father of the Church, St. John Chrysostom, but also the Slavs, who are in vain and unfairly considered by everyone to be ignorant. “The work of church preaching in young Bulgaria,” says the Bishop, about the Teaching Gospel of Bishop Constantine, from the very beginning received a completely correct and lasting organization. It was staged here so expediently and broadly that nothing better could be desired or demanded. Worthy disciples of Methodius, educators of the Bulgarian people, tried give him the most varied and nutritious spiritual food. They edified their listeners both by explaining the Gospels and by instructive words adapted to the festivities. In this respect, Bulgaria was happier than ancient Russia, in which independent, living church preaching did not receive widespread development, but, having declared itself from the very beginning in a few, but, however, in excellent examples (Metropolitan Hilarion, Kirill of Turov), was soon replaced by ordinary statutory readings” 10. Regarding the role of the Slavs in general in the future world history, the late archpastor expressed deeply faithful and highly instructive thoughts, especially for the days we are living through, already in the word we quoted, at the opening of the publication of Slavic News. Having depicted the hostile attitude of the West towards the Slavs after the death of the first Slavic teachers Cyril and Methodius, Metropolitan Anthony poses the question: “what happened next”? And he gives a highly instructive answer to it, which every Slav should listen to with special attention. “The West, he says, apparently triumphed, the trilinguals won. They forgot about the Slavs, and the Slavs themselves, due to various unfortunate historical circumstances, forgot both about their historical calling and about the holy work of the enlightenment brothers. Some suffered from the Tatars, others from the Turks, and others from Latinism. On the stage of historical life and its cultural development, the Slavs ceased to have any significance. The Slavs began to be considered only dead matter, meat, flesh, which could only be fertilized by the West, the German spirit. And the Slavs themselves began to servile before the West, often, unfortunately, ashamed of their faith, their nationality, and their language. Many historical Slavic peoples have been forgotten, and they have forgotten themselves. This is what, unfortunately, the holy brothers and their great work have become for us in the long historical past. But thank God, we forgot them for a while, but they did not die for us. We glorified God, and gained the light of knowledge in holy books in our native Slavic language. This supported our lives during the difficult times of our historical trials, and it also resurrected us to a new life. The holy Orthodox faith is alive, the holy brothers Cyril and Methodius are alive, the great Slavic people are alive!” “Not more than half a century ago he began to recognize both his unity and his great historical calling and to gather around the holy banner of the holy brothers. Look what great fruits the Slavic self-consciousness achieved in such a short time? In the Slavs everyone now sees a great historical force to which the immediate future of world history belongs. No one will now say that it is a soulless mother who can live only by the German spirit. No, the Slavs are alive with their holy Orthodox faith, they are alive with their worship in their native language, they are alive with the holy work of their enlighteners Cyril and Methodius, whose history it is called upon to repeat in its most glorious part in the history of its near future. It is also called upon to go forth with the preaching of true faith, true freedom, true love for the selfish West and thus fulfill its real historical calling. It is called upon to go, but not in order to be pushed back, but in order to be a renewer of the decrepit life of the selfish and selfish West” 11. In his anniversary speech on the thousand-year death of Saint Methodius, moving on to the history of Christianity in our Russia, Bishop Anthony spoke like this: “Slavic enlightenment, Slavic Christian literacy then emerged from the narrow borders of the Bulgarian principality and, together with the growth of the Russian people, became almost worldwide. The great Russian people, having become Christian, at the same time, according to the special instructions of God's Providence, became the true child of their holy apostles and the disseminator of the great idea of ​​their Slavic enlighteners. In what vast expanse of the universe is Slavic Orthodox Christian worship now heard and the Word of God proclaimed? The Word of God is now told in the Slavic language from the shores of the Adriatic to the distant Siberian shores of the Pacific Ocean, from the borders of India to the White Sea” 12. But in Bose, the late Metropolitan Anthony was not a Slavophile, only a Platonic theorist, but tried to carry out his firmly established Slavophile views and convictions consistently in life. By the late Bishop’s own admission, “at the very height of the Russian volunteer movement to Serbia” in 1876, a conversation with the venerable A.V. Vasilyev and the movement itself “could not help but arouse in him the most ardent sympathy for Slavophilism.” Later occupying the high positions of rector of the St. Petersburg Theological Academy and St. Petersburg Metropolitan, he treated all the southern Slavic students very kindly and cordially, providing them with his patronage and all possible material assistance through his respected fellow member and ardent Slavophile Professor I.S. Palmov. In his relations with the South Slavs there was never any excessive sentimentality or harsh rigorism, which even prominent Russian hierarchs in the position of heads of our spiritual educational institutions sometimes showed towards them. The Slavic hierarchs and learned professors of Sofia, Belgrade and other places willingly entered into personal relations with the deceased bishop and into live correspondence to exchange opinions with him on issues of an ecclesiastical nature. In Russia, and specifically in St. Petersburg, these South Slavic figures were welcome guests, and he treated them with ardent fatherly affection and cordiality. Let us revive, for the sake of an example, in the memory of everyone who has not yet forgotten, and for many who have probably already disappeared from memory, a recent fact - the arrival to us in Russia in 1909 from Montenegro of the Zaholm-Ras diocese of the rector of the Vasile-Ostrovsky Monastery, Archimandrite Kirill Mitrovich, and his consecration on May 31 in the Alexander Nevsky Lavra as bishop Zakholma-Rass diocese. The arriving guest, treated kindly by the late Metropolitan Anthony and the members of the Holy Synod, at his naming, delivered a deeply felt speech of gratitude, some parts of which, in view of our sympathies for Montenegro at this time, I believe, are quite interesting to cite here. “My dear Montenegro, in which I have been called by God’s Providence to serve,” said the person ordained bishop, “has always been a solid and unshakable pillar of Orthodoxy. She is the famous Balkan Ararat, where the ark of the Covenant of holy Orthodoxy and the Slavic-Serbian freedom inextricably linked with it withstood the waves of the wild Ottomans and the crafty Latins, thank God, it remained intact and unharmed. The great Montenegrin martyr endured incredible torment and suffering in the centuries-old struggle for Orthodoxy and Serbian freedom, and for these great sacrifices he was generously rewarded with firm faith in God and His holy protection over the brighter future of the Serbian people, rewarded with the favor of the sweet and powerful mother of the Slavic blessed Russia. This stream of martyr's blood, sanctified by the attachment of the Montenegrins to the holy Orthodox faith and the Church, for which they are always ready to sacrifice themselves, pours into me, their future spiritual shepherd, the sweet hope that it will facilitate my episcopal service. At the same time, this hope is supported in me by an unshakable faith in brotherly family love and religious unity, which firmly binds the God-blessed Russian and Montenegrin Sovereigns and their God-protected loyal subjects. And this, established and witnessed for centuries, brotherly love and solidarity supports in me the undoubted confidence that, in the performance of my hierarchal duties, your spiritual help, most merciful representatives of the great Orthodox Russian Church, will never be lacking.” “God-wise archpastors and holy fathers. The Montenegrin Sovereign, His Royal Highness Prince Nicholas I and His people can never forget the innumerable benefits that powerful Russia, our mother Russia, has done and is constantly doing to Montenegro. For these benefits, I am always filled with the greatest gratitude and boundless love for His Imperial Majesty, His Most August House and the Russian people, my beloved Sovereign, His August House and all the heroic Montenegrin people” 13. Handing the bishop's staff to the newly consecrated Montenegrin Bishop Kirill, the deceased Slavophile Bishop, in response to his warm confession and expressed feelings of love and gratitude to the Russian people in his person, on the part of the entire brave Montenegrin people, said the following significant words: “All the historical difficult trials experienced by the Slavic peoples in the centuries-old past flashed before your thoughts, the present great sorrows of your heart also reflected pain in your heart, and therefore with trepidation, as you yourself said, you think about the special difficulty of the service ahead of you under the contemporary conditions of life of the Slavs, comparing your infirmities with these difficulties. But, beloved brother, remember the apostle, who boasted precisely in his weaknesses so that the power of God would be perfected in human weakness. Keep firmly the pledge of the holy Orthodox faith in which you were brought up, and teach your flock and all those who ask for your instruction to be faithful children of the holy Orthodox Church, explaining to them that the Slavs are alive and well, as long as they remain, according to the covenant of Saints Methodius and Cyril, in the Orthodox Church, praying and studying in their native language. With this faith, the feat of your bishop’s service will be successful, sorrows will pass and the light of joy will shine for your heart” 14. The late high priest of the Russian Church kept his strong faith in the best bright days of the Slavs and his ardent love for it from the days of his youth and, one can say with complete confidence, he carried this sacred fire in his kind heart to an ordinary grave among the monks of the Alexander Nevsky Lavra brethren. Just two or three weeks before his painful death, as soon as the cannons rumbled on the heights of Montenegro, by the will of the intrepid leader, King Nicholas I of Montenegro, when, by order of the Council of the Slavic Benevolent Society, a deputation appeared to Metropolitan Anthony, consisting of our most venerable chairman, General of the Infantry P.D. Parensov and the oldest members A.V. Vasiliev and A.A. Bashmakov, with a request to allow a collection in favor of the Slavs on October 22, the day of the holiday in honor of the icon of the Kazan Mother of God, the deceased bishop not only graciously accepted the deputation, but willingly agreed to her request and, for his part, offered to carry out this collection even during the liturgy on the eve of this holiday, since it was Sunday. The collection was carried out by members of the Society, and its success was expressed in the Kazan Cathedral in over 500 rubles, in the Alexander Nevsky Lavra in 200 rubles, in St. Isaac's Cathedral and in the Church of the Intercession in Kolomna about 150 rubles. etc. Then, with the permission of the late Bishop, Archimandrite of the Alexander Nevsky Lavra, a donation of 5,000 rubles was transferred from the Lavra to the Council of the Slavic Charitable Society in favor of the Slavs. All this made it possible for the Slavic Charitable Society to provide medical, monetary assistance to the warring Orthodox Balkan peoples and by sending necessary dressings and clothing. The Orthodox brothers of the Slavs, we are sure, will never forget the dearly loved late High Hierarch of the Russian Church, Metropolitan Anthony, as a Slavophile in the best and noblest sense of the word, and will preserve a grateful eternal memory of him. Professor A. Dmitrievsky Speech delivered at the St. Petersburg Slavic Charitable Society on November 19, 1912. His book: “The Protégé.” A guide for clergy and those elected by the bishop during their consecrations, initiations and awards of spiritual distinctions with a detailed explanation of all rituals and prayers.” Kiev, 1904. We accompanied with the following dedication: “Dedicated to His Eminence, His Eminence Anthony, Metropolitan of St. Petersburg and Ladoga with a feeling of deep gratitude by a grateful student. “Lights like the deceased, selfless workers like spiders,” said Metropolitan Anthony at the tomb of the director of the Imperial Public Library, D.T.S. A.F. Bychkov, April 5, 1899, from a young age I have become accustomed to honoring in the person of some of my former academic teachers and professors, whose names I pronounce with blessings and whose images I carry in my heart with a feeling of holy reverence for them. Due to this spiritual affinity with them, the deceased could not help but be close to my heart (Speeches, words and teachings, ed. 3, St. Petersburg 1912, pp. 490–491). Archbishop Anthony. From the history of Christian preaching, pp. 5 – 6, ed. 2. S.P.B. 1895 Metropolitan Anthony. Speeches, words and teachings, ed. 3., pp. 478–479. Arch. Anthony. From the history of Christian preaching. Speeches, Words and Teachings, pp. 180–181. Speeches, Words and Teachings, pp. 26–28. From the history of Christian preaching, pp. 177–178. From the history of Christian preaching, p.271. Speeches, Words and Teachings, pp. 29–31. Speeches, Words and Teachings, p. 182. "Church Gazette". 1909, No. 23, art. 1035–1036. Speeches, Words and Teachings, pp. 311–312. You might be interested in: