Filaret (Drozdov)

Filaret, before his tonsure, Vasily Mikhailovich Drozdov, Metropolitan of Moscow, was born on December 26, 1782 in the city of Kolomna, Moscow province, where his father Mikhail Feodorovich was a cathedral archpriest; died 19 Nov. 1867 After home education under the guidance of pious and enlightened parents, Drozdov entered the Kolomna Theological Seminary in 1791 and stayed there until 1799, when this seminary, following the transfer of the Kolomna episcopal see to Tula, was abolished, and the city of Kolomna and the district were added to the Moscow diocese. As a result, Drozdov had to complete his education at the Trinity Lavra Seminary, which was under the special patronage and close care of the famous Metropolitan of Moscow Plato II (Levshin) († 1812). Here he studied in philosophical and theological classes from March 1800 until November. 1803 Having completed the course of science with brilliant success in this theological seminary, which was then on par with academies, Drozdov on November 21 of the same 1803, after the Metropolitan himself personally gave him. Plato exam, was appointed to the position of teacher of Greek and Hebrew at the same Lavra seminary. Already during his studies at the seminary and in his early teaching, Drozdov’s extraordinary spiritual gifts and his exemplary honest behavior were revealed. “You truly have a precious deposit and evidence of God’s favor towards you in your talents, and even more so in the honest behavior of your son,” the rector of the Lavra Seminary, Archimandrite, wrote to Drozdov’s parent. Evgraf Muzalevsky-Platonov. Drozdov’s especially brilliant preaching talent soon distinguished him from the ranks of other teachers and was the reason for his rapid advancement in the service. On January 12, 1806, Drozdov delivered his first remarkable sermon in the Trinity Cathedral of the Sergius Lavra, on the day of the celebration of the liberation of the Lavra from the Poles, and Metropolitan. On March 4 of the same year, Plato, after reading and completely approving of the sermon, wrote to his vicar, Bishop of Dmitrov Augustin (Vinogradsky): “And I have a most excellent preacher, teacher Drozdov. I will report his sermon, and you will be surprised." Therefore, in the same 1806, on August 30, the young teacher was moved to the highest class - poetry and received the post of Lavra preacher, and on January 14. 1808 transferred to the class of higher eloquence and rhetoric, retaining the post of Preacher. All this was done by order of the Metropolitan. Plato, who foresaw the great future of the modest seminary teacher and saw his excellent talents and highly moral life. And since the best way to discover these talents and apply them to work for the benefit of the church and fatherland at that time was the path of serving in the monastic rank, then Metropolitan. Since 1806, Plato began to encourage Drozdov to accept monasticism, which was quite consistent with the mood of Drozdov himself; so in July 1808, at the age of 25, he submitted a petition, and on November 16 he was tonsured a monk, with the name Philaret (in memory of St. Righteous Philaret the Merciful, December 1), in the Lavra refectory church. On November 21 of the same 1808, the monk Philaret was ordained a hierodeacon by Metropolitan Platon. In this rank, he was called to St. Petersburg in December 1808 to fill positions in the local religious and educational institutions, which at that time were undergoing a radical and comprehensive transformation and needed talented workers. Such a challenge, although based on the flattering recommendations of the Lavra seminary authorities and the Metropolitan himself. Plato, however, was both unexpected and bitter for the latter, for he upset the elder’s plans for serving Philaret under his close supervision. He complained bitterly in his letters to Vicar Augustine that Philaret was being “taken” or “taken away” from him; wrote to Metropolitan Ambrose of St. Petersburg: “I ask you to let Philaret come to me; I am in dire need of a rector.” But nothing helped. Filaret was even more needed in St. Petersburg. At the beginning of January 1809, Filaret arrived in St. Petersburg, and on March 1 he was appointed by the Commission of Theological Schools to the post of inspector of the St. Petersburg Theological Seminary, occupying the department of philosophical sciences there, with the rank of bachelor of the St. Petersburg Theological Academy, and on March 28 he was ordained Metropolitan. Ambrose as a hieromonk. Then, on Aug. 9. the same 1809, was appointed to the position of rector of the Alexander Nevsky Theological School, remaining in his previous positions. But the administrative and economic concerns associated with the rector and inspector positions and the teaching of philosophy, as a subject not corresponding to the clergy, weighed on him. “You know, I think,” he wrote on February 14. 1809 to my parent, “that I love theology, for I find consolation in it: but now I must engage in cold philosophy.” Therefore, one can understand his joy when, on February 8, 1810, he was transferred to the academy itself, not with only a titular title, as was hitherto, but to the actual position of Bachelor of Theological Sciences. Of these, while he was in the service of the academy, he taught St. scripture (hermeneutics), biblical and church history with church antiquities, church law and part of dogmatic theology. It was here that his talents and energy unfolded with particular strength and brightness. Zealous and honest performance of duties, talented teaching and especially the distinction in preaching the word of God from the church pulpit soon drew everyone's attention to him, and already on June 30, 1811, for this “distinction in preaching the word of God” he was most mercifully awarded a pectoral cross with precious stones, and on July 8 he was elevated to the rank of archimandrite, not yet 30 years old from birth. Filaret gained fame not only among clergy, but also far beyond this circle; and if in the Trinity Lavra his patron and benefactor was the Metropolitan. Plato, then in St. Petersburg his main patrons were such powerful persons as the leading member of the Holy Synod, Metropolitan. Ambrose and Chief Prosecutor of the Synod, Prince A.N. Golitsyn, who highly valued Philaret, finding in him a powerful tool for achieving the best goals and for carrying out the most difficult tasks of their broad activities for the benefit of the church and state. Therefore, they began to invest him with complete confidence and entrust him with all kinds of assignments. So, already in July 1811 and at the beginning of 1812. Filaret had an important assignment from the Commission of Theological Schools to carry out an audit of St. Petersburg theological seminaries and schools and then, in subsequent years, carried out such audits often in many theological educational institutions of the St. Petersburg and Moscow districts, and always with complete success and knowledge of the matter; and in 1812, on March 11, he was appointed to the post of rector of the St. Petersburg Theological Academy, with the title of ordinary professor of theological sciences. Having become the head of the academy, Filaret established rules in it that served as a model for all academies, in 1814 he redid the academic charter (1808) and elevated the academy entrusted to him to a high level, befitting a higher theological educational institution. Together and almost simultaneously with his appointment to the position of rector, Filaret received the title of rector of the first-class Novgorod Yuriev Monastery and was made a present member of the St. Petersburg spiritual consistory. Then, when he was a rector, he, either at the request of private individuals, or on his own initiative, reviewed and himself compiled many essays, notes on the teaching of various sciences, projects, etc., participated in meetings of various societies and institutions, soon became and then at all times stood at the head of the long-term and very important task of translating the Bible into Russian, etc. As an example of his multifaceted activity, one can also point to his mediation between the famous poet G.R. Derzhavin and spiritual censorship in the edition of the poet’s ode “Christ”, at the request of the author of the latter; - on criticism of Ancillon’s “Aesthetic Discourses” in the Russian translation, written on behalf of Metropolitan Ambrose, etc. He himself later admitted that he had never worked as hard as when he was the rector of the academy. And indeed, he had to consider freedom from work to be the time when, in his own words, he “had only one thing on his hands at a time, and not three or five.” But Filaret’s numerous and difficult labors did not go without rewards, as, in turn, the awards themselves testified to the multitude and severity of these labors. Namely, already on June 29, 1813, he, “for tireless work with the title of rector and professor of the academy, for his activities in the education of worthy servants of the altar of the Lord, edifying and eloquent teachings about the truths of faith,” was most mercifully granted the Order of St. Vladimir 2nd degree. the Grand Cross, having hitherto not had any orders; the following year, 1814, on August 13, without yet having any academic degree, he was awarded by the Commission of Theological Schools the degree of Doctor of Theology, earned by him “by the brightest evidence of sacred and ecclesiastical learning, presented partly in academic readings, partly in church speeches, and especially in classical works, processed according to academic readings and published with the honor and approval of the authorities, and crowned with the sincere implementation in practice of Christian teachings." In the same 1814, on August 27, Filaret was awarded the Highest Rescript expressing the Royal attention for the successful completion of the first academic course and was awarded, on the recommendation of the Commission of Theological Schools, a lifelong pension of 1,500 rubles. per year, and three days after this, by personal Highest Decree, a spirit was appointed to the Commission. schools, to the meetings of which I have already been called upon on various educational and other issues. In March 1816, by decree of the Holy Synod, he was appointed rector of the Moscow stauropegial Novospassky Monastery, and on April 8 of the same year, “for the successful survey of the St. Petersburg and Moscow districts and for zealous service in the education of spiritual youth,” the Highest Rescript expressed complete gratitude to him, and in commemoration of the Royal favor Panagia has been most mercifully granted. At the same time, he is clothed with new signs of the highest trust in him. So, on June 2, 1816, he was appointed, by the Highest Decree, as a member of the committee to resolve court cases regarding persons of clergy of the Greek-Russian confession in Finland; July 16 – member of the council of the Imperial Humane Society; March 3 of the following 1817 - member of the construction committee at St. Petersburg. spirit. academies; April 7 – member of the Main Board of schools; finally, on June 23, following the presentation of Metropolitan. Ambrose, by a personal Imperial Decree Philaret was commanded to be a vicar of the St. Petersburg diocese with the rank of Bishop of Revel (consecrated on August 5 of the same year). At this time he was only 36 years old. Further, already in 1818, on August 26, “for new works, as assigned by the Commission. schools were raised, and for his services to the church and fatherland, he was most mercifully awarded the Order of St. Anna 1st degree; then, on March 15, 1819, when not even two years had passed of his tenure as a bishop, he was ordered by the Most High to be the archbishop of the Tver diocese and at the same time a member of the Holy Synod (he remained in the rank of member of the Holy Synod until the end of his life). At this time, he left the position of rector and duties at the academy, and on July 25 of the same 1819, the highest gratitude was declared to him both for his work on the academy in general, and in particular for drawing up a project for an incentive institution at this academy. He barely had time to get acquainted with his new diocese when the Highest Decree of September 26th. In 1820 he was commanded to be the archbishop of Yaroslavl, and by the same decree on July 2, 1821, he was ordered to be the archbishop of one of the oldest and most important dioceses - Moscow, and the sacred archimandrite of the Holy Trinity Sergius Lavra. From then until his death, Filaret stood with great honor and benefit at the head of the diocesan administration of the capital city, without ceasing, at the same time, his scientific and literary activities and without ceasing to take a lively and active part in affairs of both a general church and national nature, called to this by the Supreme Authority. Filaret ruled for almost half a century, first as an archbishop, and from August 22. 1826 in the rank of metropolitan, Moscow diocese, and this time was the most brilliant period both in the history of the latter and in the history of the Russian church of the expiring century. Like a true archpastor, Filaret delved into everything himself, was the complete and true master in his diocese, vigilantly observed all subordinate governing bodies, everywhere and on everything he put the stamp of his wise resolutions, orders and judgments. He participates in the meetings of the synodal office, not leaving the slightest subject unattended, and directs the activities of various local committees of the spiritual and partly civil departments, often drawing up such protocols in them, as, for example, in the 1830 cholera year “on the purification (disinfection) of goods”; monitors the activities of the spiritual and secular educational institutions of the diocese so vigilantly that everyone involuntarily trembles when he, for example, appears for exams, or checks the paperwork in them, at the same time fatherly caring for their welfare, improvement and success; he enters into the affairs of the spiritual-censorship committee to such detail that he does not even ignore the covers of publications approved for publication. Meanwhile, he zealously preaches the word of God, and during this time his preaching talent reaches the highest degree of development, and wages an active, successful fight against the schism, both theoretically, in his famous “Conversations to the Verbal Old Believer,” and practically - by using wise measures to convert these lost sheep of his flock to the fold of Orthodoxy, and continues some previous ones or publishes new scientific and educational works and more or less popular works, and often himself writes small correspondence to newspapers, for example, about the Highest visits to Moscow and Moscow and Lavra shrines. At the same time, he conducts an extensive, deeply edifying, very heterogeneous correspondence, amounting to several printed volumes to this day, and finds time to write poetry and receives visitors and does extensive charity work. He found time for all this, and, moreover, if he said, wrote or did anything, then with weight, knowledge of the matter and deep thoroughness, and when the participation of the heart was required, then with deep cordiality. Philaret's management of the diocese was exemplary in the full sense, which, strictly based on the canonical foundations of the church, at the same time fully corresponded to the needs of the time. But an equally exemplary administrator, Metropolitan. Filaret was also in the broader sphere of higher church and synodal government. Since he became a member of the Holy Synod in 1819, he has mainly directed the course of affairs of this administration. Not a single important matter was decided at the Synod without the Metropolitan of Moscow and they usually waited for his arrival in St. Petersburg to resolve these matters, and Filaret the “wise” solved the most complicated, the most difficult of them, often himself drawing up papers on synodal paperwork, even apparently unimportant ones, such as notes and projects on metrical and confessional books, on skufs for priests, etc., not to mention matters of such importance as, for example, the statute of care for the poor of the clergy (1823), the reunification of the Uniates with the Orthodox Church (1839), the resumption of the work of translating the Holy Scriptures into Russian (1856), etc. Everyone in the Synod is so accustomed to this that Metropolitan. Seraphim, who was the leading member of the Synod from 1821 to 1843, usually signed it without reviewing the file if he knew that Philaret of Moscow had reviewed, corrected and approved it. With such a wise, insightful, tireless figure as Filaret was, everything and everywhere somehow involuntarily tightened up. Regarding the Holy Synod, here is the story of the late Bishop of Yenisei Nikodim (Kazantsev), from the words of those who were present in 1840–1841. in the Holy Synod, Archbishop. Podolsk Kirill, who, upon the arrival of Metropolitan. Moscow to St. Petersburg, called Nicodemus to him, and said to him: “Well, brother, I was in the Synod today, and I didn’t recognize the Synod. There were times when the Metropolitan and I. Jonah (Vasilievsky) sits in the presence of an hour or more for nothing. Nobody files any cases, secular (officials) will either enter the presence or leave; they walk as if on the boulevard and occasionally start talking to us, and almost always about trifles. Today, when the Metropolitan of Moscow came to the Synod for the first time, everything assumed strict rank and order. The prosecutor with his officials is in place, the chief secretary with a pile of reports. The reports begin one after another, the decisions of the Synod are heard, without interruption. And after two hours of work we get up, pray, bow, and go to our places.” But even further than the circle of synodal administration there was the participation of the metropolitan. Filaret in matters of senior management. He was also a “statesman.” In addition to the affairs of the civil department, one way or another connected with church affairs, Filaret took an influential part in many purely civil affairs. So, in addition to the fact that many parts of the laws included in the Code of Laws were written by him (for example, laws on schismatics), he was responsible for the drafting or editing of such important state acts as the act of succession to the throne after the childless Emperor Alexander Pavlovich, and many others. etc. Finally, the influence of the great mind and tireless activity of the Moscow saint extended beyond the borders of Russia, especially on the affairs of the Orthodox East. This is indicated, on the one hand, by the translation of many of his works into foreign languages ​​and their dissemination abroad, and on the other, by his numerous opinions and reviews on the organization of church and civil affairs in the east. Therefore, Patriarch Gregory of Constantinople in 1867 wrote to Philaert on the occasion of the 50th anniversary of his episcopate: “not only the Russians, but also all, so to speak, Orthodox everywhere, your glorious and venerable name is always revered with reverence... Our most holy, apostolic and ecumenical patriarchal church of the blessed and first-called apostle rejoices, rejoices and flaunts even more justly, because, being itself the first-called in the faith and in her suffering for Christ, by the grace of the Lord, she became and is becoming so prolific and blessed in her first- and second-born daughters, that these latter also give birth not only to sanctified and worthy children of the Lord, but also to teachers and luminaries of Orthodoxy, glorious and indestructible apostolic men, to whom there is much praise in the Church of God.” All this tireless activity of Metropolitan. Philaret, among whom he, in his own words, rested only “on a variety of activities,” was united in him, in addition, with an ascetic life, which made him a true saint and even more elevated his significance, making his name popular. Strict fasting and prayer were always his two wings, on which he rose above his contemporaries. With fasting and prayer, filled with deep humility, forgiveness, repentance, works of mercy, etc., Filaret constantly longed to combine solitude and complete hermitage for the highest feats of monastic life. Filaret did not hide the feelings that worried him and the thirst for desert solitude even in his sermon from the church pulpit, calling from the depths of his soul, for example, in one of the sermons of 1842: “But for me, who do not talk for long with the desert and about the desert, and then remain for a long time in rumors and the cares of the city and human affairs, who will give me a krill like a dove; and I’ll fly and rest? Can I say to myself, or when will I finally be able to say: I went away in flight and settled in the desert? This thirst especially intensified during such difficult times for him as 1824, 1828 and 1842, when he was subjected to especially strong, albeit unfair, attacks from either Shishkov and his accomplices (in 1824), or Count Pratasov (in 1842), or when others at the helm of power stood against his aspirations to stand unshakably on the canonical grounds, brought him to the point of having to submit a petition to the Highest Name for dismissal from management, as was the case in 1828. Taking into account this holy life of the great archpastor, and his more than half a century of activity for the benefit of the church and the state, and his personal merits and merits, the Sovereign Emperor, after Filaret received at the Moscow see all the awards possible in his position, wishing to worthily reward him on the 50th anniversary of his episcopal service on August 5, 1867, in the Highest Rescript he addressed him with the following significant with the words: “Eminent Metropolitan Philaret of Moscow! Today is the fiftieth anniversary of your valiant service in the rank of bishop. High talents, remarkable scientific works, tireless activity for the benefit of spiritual enlightenment and strict Christian piety opened the way for you to the highest hierarchical field, in which over the past fifty years you have acquired the name of a wise archpastor, zealously and firmly ruling the word of truth and tirelessly caring for the benefits and needs of the Orthodox Church. Your whole life is filled with innumerable merits not only to the departments entrusted to you successively, but also for all of Orthodoxy. Your diocesan service is marked by a continuous series of concerns about the spiritual prosperity of your flocks, about the development and increase of charitable and educational institutions, about the planting and establishment of common faith, about the improvement of the spiritual and educational institutions of the diocese, which do not cease to receive from your generosity abundant funds to elevate their life and have raised, under your leadership, many worthy pastors and hierarchs of our holy church. Your numerous pastoral writings, containing an inexhaustible source of edification and teaching for the Orthodox, serve as the best guide in the study of subjects of faith for many generations of Russian Orthodox youth; at the same time, they are translated into foreign languages ​​for scientific and public use in other countries and are accepted with respect there. Your deep experience in matters of higher church administration has made your word, advice and constant, for many decades, participation in the discussion of all the most important church issues and measures regarding the spiritual department necessary and precious. Your pastoral care for the highest interests of Orthodoxy and your keen attention to the destinies of the Orthodox world extend far beyond the borders of the fatherland, and especially in the east, gaining your name honorable fame. In sincere, sincere respect for your great pastoral merits, recognizing it as fair to honor in you, Your Eminence Bishop, the oldest, most honored and eminent saint of the Orthodox Church, I most mercifully grant you the right, according to the Kyiv custom, to present a cross in the priestly service, to wear a cross on a miter and two panagias on the chest; One of them, especially made for you and decorated with precious stones, on a diamond chain, I most mercifully bestow upon you to wear as prescribed. Along with this, in memory of your unforgettable service under the Emperors Alexander I, Nicholas I and during My reign and in reward for your state merits, I forward to you tabletop images of these sovereigns and Mine, connected together and showered with diamonds. I pray to God that He will preserve the holy days of your fruitful life for a long time, for the benefit and glory of the Russian Church. I am sure that warm prayers will be offered for the same throughout Russia, which gratefully honors your holy life and great deeds. I remain always invariably favorable to you - Alexander.” These words of the rescript contain the highest and best assessment of the personality, life, work, and merits of the Metropolitan. Filaret. The comprehensive, deep, strong, strictly disciplined mind of this hierarch, his extraordinary insight, wisdom, memory - his many years of experience in matters of all kinds, remarkable tact in everything, administrative abilities, unshakability of conviction, firmness of will and strict consistency of thinking and action - have long forced everyone who had one or another business or relationship with him to see in him an extraordinary person, the most outstanding figure. No matter what the most complex issue or complicated matter was addressed to him, he always knew how to find a solution to the issue and eliminate all difficulties. Published in 1885–1888 by the Holy Synod, edited by Archbishop Savva of Tver, the multi-volume “Collection of Opinions and Reviews of Metropolitan. Philaret on educational and church-state issues" serves as the best confirmation of what has been said about the multilateral, tireless activity of Philaret and his enormous influence on various matters of a spiritual and secular nature. Therefore, when he died, everyone immediately felt an emptiness that could not be filled by anything, and just as on his 50th anniversary voices of deep reverence and surprise for him rushed from all sides to Moscow, so after his death Not only from all over Russia, from people of every rank and condition, but also from foreign countries, especially from the Orthodox East, expressions of deep sympathy and compassion of all-Russian grief flowed to Moscow and St. Petersburg for the loss suffered in the person of the archpastor, whose voice everyone listened to for so long and so attentively and who for more than half a century served as a true adornment of the church and the fatherland, the support of both, the pillar of Orthodoxy. Various social teachings and institutions have long been in a hurry to elect Filaret as their full or honorary members. The basis for this was both his high talents and merits for enlightenment, and especially his scientific and literary works, which already in 1814 earned him the academic degree of Doctor of Theology. Filaret was an ordinary academician of the Imperial. Academy of Sciences, an honorary member of the conferences of theological academies of St. Petersburg, Kyiv and Kazan and a full member of Moscow, an honorary member of Moscow University, the Society of Russian History and Antiquities, the St. Petersburg Medical-Surgical Academy, societies - Archaeological, Geographical and others. Here is a list of the most important works of his pen in chronological order: the poem “Old Age,” written in 1807 (in honor of Metropolitan Plato) and published for the first time in “Tula Eparchs. ved.”, 1877, No. 6, and hence reprinted in “Readings in general. love spirit. enlightenment,” “Christian. Reading" and other publications. – “Exposition of the difference between the Eastern and Western Churches in the doctrine of faith”; written in 1811, published for the first time in Readings in Society. history and ancient Ross.", 1870, book. I. – “Introductiones in singulos libros Veteris Testamenti, insupplementum libri classici conscriptae”; also written around 1811, published in parts in “Readings in General. love spirit. enlightened." for the years 1871–1874 and 1876, in Russian translation, under different titles, such as: “Notes on the book of Exodus”, “Guide to the knowledge of the book of Psalms”, “Teaching books of the Old Testament”, etc. - “Discourse on the moral reasons for our incredible successes in the present war” (i.e. in the war of 1812); it was published in “Son of the Fatherland,” 1813, part VI, and separately as a brochure, St. Petersburg, 1813; The reasoning is a response to a letter from A.N. Olenin, who asked to compile it. – “Experience in explaining Psalm LXVII”, St. Petersburg, 1814; from the lessons of St. Petersburg. spirit. academy. - “Prayer singing for the deliverance of the Russian church and state from the invasion of the Gauls and with them twenty languages”; written in 1814; has been published many times since then; takes place in the church annually on December 25th. - “A conversation between the searching and the confident about the Orthodoxy of the Eastern Greek-Russian Church, with the addition of an extract from the district letter of Photius, Patriarch of Constantinople to the Eastern Patriarchal Thrones,” St. Petersburg, 1815; It was then published several times and translated into other languages; written at the request of Prince A. N. Golitsyn. - “Notes on the book of Genesis, guiding the understanding of its writing and the testing of its spirit, through comparison of translations with the original, the opinions of St. father and interpreters, mostly clear, and themselves explaining others, the passages of the Holy Place itself. Scriptures"; from the lessons of St. Petersburg. spirit. Academy, read in 1810–1812; first published in St. Petersburg, 1816; then it was published several times, with minor changes, for example. with Russian translation of the text of the book of Genesis (St. Petersburg, 1819; Moscow, 1835, 1867). – “The Outline of Church Biblical History”; also from the lessons of St. Petersburg. spirit. academies; first published in St. Petersburg, 1816; then it was reprinted many times (1819, 1823, 1839, etc.) and served as an educational book for a long time. – Translation of the Gospel of John into Russian, intended and included in the sacred books of the New Testament in the Russian translation of the publication of the Russian Bible Society, St. Petersburg, 1819. – “Reading tables from St. Scriptures, church and civil press"; published by the Main Board of Schools, St. Petersburg, 1819. - “Interpretation of Psalm II,” written in 1820, and published for the first time in “Readings in Society.” love spirit. enlightened." for 1873. – The poem “Evensong of the Traveler,” written in 1820, was published for the first time in “Soul Floor. Reading" for 1867, September. – “Readings from the four evangelists and from the book of the Acts of the Apostles, for use in civil schools”; published by the Main Board of Schools, St. Petersburg, 1820, ed. 1st and 2nd; further, St. Petersburg, 1823, Moscow, 1853, etc. Translated into English. – The first collection of Philaret’s sermons was published in 1820. under the title: “Instructive words spoken at different times by synodal member Philaret, Archbishop of Yaroslavl,” St. Petersburg, 1820; then follow, with additions of new, and some of the previous, sermons, collected editions of 1821, 1822, 1835, 1844–1845 (in three volumes), 1847–1843 (volumes I and II) and 1861 (volume III), and 1873–1855. (posthumous), in five volumes, in Moscow, the most complete, under the title: “Works of Philaret, Metropolitan of Moscow and Kolomna,” with a portrait of the author; Philaret’s sermons have also long been translated into foreign languages, and were even published in French and English in the form of collections. – “Historical readings from the books of the Old Testament”, for use in schools; published by the Department of Public Education, St. Petersburg, 1822. - “The Life of the Venerable and God-bearing Father Sergius, drawn from reliable sources, read (for the first time) in his Lavra at the all-night vigil on July 4, 1822,” Moscow, 1822. - “Christian Catechism of the Eastern Orthodox Catholic Church” Greek-Russian Church", St. Petersburg, 1823; then there were several editions of it; the 1828 and 1839 editions were published with significant changes and additions. with their groups of publications; the edition as amended in 1839 remains unchanged to this day and is reprinted in many editions. – “Short Catechism of the Orthodox Catholic Eastern Greek-Russian Church”, St. Petersburg, 1824; compiled through an abbreviated extract from the just mentioned “Christian Catechism”. Already according to a special plan, short catechisms of the editions of 1828 and 1866 were compiled for educational institutions, although also, of course, not without regard to the lengthy. with their groups, entitled: “The beginnings of Christian teaching, or a brief sacred history and a short catechism.” Both the long and short catechisms went through many editions and were translated into many European and Asian languages. – “Pushkin, who moved from dreams to reflection”; a poem written in response to Pushkin’s poems published in “Northern Flowers” for 1830: “A vain gift, an accidental gift,” Life, why were you given to me?” "Not in vain, not by chance Published for the first time (with the signature of the letter F) almost simultaneously with the appearance of Pushkin’s stanzas in print; then - in the magazine “Zvezdochka” 1848 No. 10 and in other publications. – “Spirit of Wisdom”; an explanation of chapter 7 from the book of the Wisdom of Solomon (v. 22 et seq.); published in Christian Reading, 1830, part XXXIX. – “Explanation of the 53rd chapter of the prophecy of Isaiah about Jesus Christ,” which includes its translation; published in Christian. reading", 1832, part XLVI. - “The Tale of the Finding of the Relics of St. Mitrofan, bishop. Voronezh", St. Petersburg, 1832. - "Prayer singing on the occasion of the coming of age of the Heir to the Throne", St. Petersburg, 1834. - "Preferential entry given from the clerk of the village of Khorobrova Patrik Kuzmin", a message written in 1834 and published in Part VIII of the "Works and Chronicles of the Society of Russian History and Antiquities." – In 1834–1840, they were gradually published both in “Christian Reading” and in separate brochures, and in 1840. for the first time, all the “Conversations to the Verbal Old Believer” were published in one book; these “Conversations” later (with additions to them at different times) went through several more editions and were printed in synodal printing houses, mainly in Moscow, in a very large number of copies (for example, in one 1835, to Moscow, in 5000 copies); They are still published from the Holy Synod. - “On Russian rhetoric of the 11th century”, note read in the Imperial Academy of Sciences. Sciences Jan 18 1836; printed in "Journal" minister folk enlightenment", 1836, part IX. – “The Great Canon of Andrei of Crete”, in Russian translation; in "Christ. reading”, 1836, part I, and a separate brochure. – “The Life of St. Nikon, Abbot of Radonezh,” read at the all-night vigil, November 16, 1843, Moscow, 1843. – “On the dogmatic dignity and protective use of the Greek LXX interpreters and Slavic translations of the Holy Scriptures”; compiled in 1845, published in “Approx. to creativity St. fathers" for 1858, part XVII, and a separate brochure, Moscow, 1858. - "Something about the ancient image of the sign of the cross"; written in 1847, printed. in “Readings in general. love spirit. enlightenment", 1865, book. II. - “Flowers from the garden of St. Ephraim the Syrian", Moscow, 1847; Afterwards it was published several times. – “Memoirs relating to the accession to the throne of Sovereign Emperor Nikolai Pavlovich”; written in 1849, published for the first time by Sushkov in his biography of Metropolitan. Filaret, appendix, pp. 80–86, Moscow, 1868; then in “Collected. opinion and review. Metropolitan Philaret", vol. III, pp. 161–171, St. Petersburg, 1885. - “On fortune telling”, in “Add. to creativity St. father." for 1853, part XII, and in other publications. – “About ancient icons”; written in 1853, printed. in “Soul Floor. reading", 1868, May. - “Akathist to the Most Holy Theotokos”, in Russian translation, with a preface, in “Approx. to creativity St. fathers", 1855, part . XIV. - “Explanation of the curse imposed by the council of 1667”, in “Approx. to creativity St. fathers", 1855, part XIV. - “The meaning of church prayer for the unification of churches,” in “Approx. to creativity St. fathers" for 1860, part XIX. - “Something about growing hair”, ibid. – “Songs from the canon of St. Cyril and Methodius”; published in “Soulful. reading", 1863, May. - “To the one who asked about the meaning of the words of the book of Genesis: behold, Adam became one, as one of us,” in “Soul Floor. reading", 1865, August. – Poetic adaptation from Greek of the “Song of Exhortation” by St. Gregory the Theologian: “The last work of life is near: I am finishing my evil voyage,” and so on. Written in 1866, published for the first time in “Readings of General Love.” spirit. enlightenment", 1867, book. III. Finally, the following deserve full attention: 1) the above-mentioned “Collection of opinions and reviews of Filaret”; this “Collection” consists of V volumes, an additional volume and, in addition, one volume of opinions and reviews on Eastern affairs (St. Petersburg and Moscow, 1885–1888); 2) his “Letters” to various persons and institutions and 3) resolutions; Several volumes of both have been published so far. Letters from Metropolitan Philaret: a) to A.N. Muravyov, Kyiv, 1869, cover the time from 1832 to 1867; 447 letters; published by A. N. Muravyov himself; b) to the governor of the Sergius Lavra, Archimandrite Anthony, for the years 1831–1807; in 4 parts, Moscow, 1877–1884; all letters 1681; published by E. S. Krotkova; c) to relatives, for 1800–1866, Moscow, 1882; 518 letters; published by Archpriests P. I. Kazansky and K. I. Bogoyavlensky; d) to Archbishop Alexy of Tver, for 1843–1867, Moscow, 1883; 262 letters; published by Archbishop Savva of Tver; e) to the Highest Persons and other persons, for 1820–1867, in 2 parts, Tver, 1888; 452 letters; also published by Rev. Savvoy; f) to various persons, stored in the collection of autographs of the Imperial Public Library, for the years 1843–1853, St. Petersburg, 1891; published by the Public Library with the report for 1888 and separately; g) to S.D. Nechaev, for 1829–1854, St. Petersburg, 1895; 292 letters; published by D. S. Nechaev, under the title: “Correspondence of Philaret, Metropolitan of Moscow, with S. D. Nechaev.” In addition, many of Philaret’s letters were published in various periodical editions, spiritual and secular, and some of them came out as separate reprints, such as letters to Gabriel, Archbishop of Ryazan, from “Readings in General. history and ancient." for 1868 (Moscow, 1868); - to Leonid, Archbishop of Yaroslavl, from “Soul Floor. Readings" for 1883 (M. 1883); – to Philaret, Archbishop of Chernigov, with notes by S.K. Smirnov, from “Additions to the works. St. fathers" for 1883 and 1884. (M., 1884); - to Prince S. M. Golitsyn, with notes by Archimandrite Gregory, from “Prav. Reviews" (Moscow, 1884); - to the governor of the Sergius Lavra, Archimandrite. Athanasius, from “Approx. to creativity St. fathers" for 1886 (M., 1886); - to Vitaly, Bishop of Dmitrov, from “Orthodox. review" for 1887 (M., 1887), etc. Many letters and papers remain unpublished. As for the resolutions of the Metropolitan. Philaret, then Archimandrite Gregory began printing them, mainly in “Soulful Reading,” in 1871 and continues this printing to this day. A systematic collection of these resolutions was compiled in Orel and published as a separate book (Orel, 1889). From the resolutions of the Metropolitan. Philaret primarily compiled the entire 1st volume of the “Collection”, published by the Moscow Society of Lovers of Spiritual Enlightenment, on the occasion of the 100th anniversary of the birth of Philaret (Moscow, 1883). The literature about Metropolitan Philaret is very abundant. Already during his lifetime his name enjoyed great fame both in Russia and abroad. But since Filaret himself, out of humility, did not like to be written about him, and especially with praise, the information about him, most of which appeared in print against his will, was neither extensive nor accurate in everything. The literature about him became very rich after his death, starting from 1867, which was both the anniversary year of his episcopal service and at the same time the year of his death. Without mentioning more or less brief reports, obituaries, etc., published for 1867 and subsequent years in “Moskovskie Ved.,” “Orthodox. Review", "Soul Floor. reading", "Spirits. conversation", "Vestnik zapadn. Russia”, etc., we will point out more detailed ones that appeared both in the press and in separate publications: “Materials for the biography of Filaret”, in “Readings in general. love spirit. enlightenment", 1868, book. IV and V, 1869, book. VI – IX, 1870, book. X – XII, 1871, book. XIII and further gg. – S.K. Smirnov: “Teacher of the Trinity Seminary V.M. Drozdov,” in “Modern Chronicle,” 1867, No. 44. – Materials for an outline of his life and scientific activity, S.I. Ponomarev, in “Proceedings of the Kyiv spirit. acad.,” 1867, vol. 4, no. 12 and 1868, vol. 1 and 2, no. 2–4, with a list of works by Metropolitan. Philareta - “Solemn meeting of the Imp. Academician Sciences Dec 29 1867,” Academician Nikitenko’s speech in memory of Metropolitan. Philaret, with a portrait of the latter, St. Petersburg, 1868. – Archpriest Const. Dobronravin (later Bishop Hermogenes): “Filaret, Metropolitan. Moscow", in "The Wanderer", 1868, vol. II. - “From the Metropolitan’s papers. Filaret", with a foreword by M.I. Sukhomlinov, in "Journal. min. folk enlightenment,” 1868, СХХХVII, January. - “Filaret as a spiritual spirit”, in “Home. Conversation", 1868, no. 8. – Memoirs about various aspects of Philaret’s life and work, published for 1868 and subsequent years in periodical publications: “Russian”, “Soulful Reading” (articles by Archimandrite Gregory, V.F. Vladislavlev, M.M. Evreinov, etc.), “Orthodox. review", "Vladimir dioceses. Gazette", "Readings in general. history and ancient.”, “Russian Archive”, etc. - “On the actions of Filaret in 1825”, in “Read. in general ist. and ancient,” 1868, II. – “New materials for the biography of Philaret”, in “Christ. Reading", 1870, book. 2; also 1872, I – III, 1873, I – III (in articles by I. A. Chistovichap on the history of translating the Bible into Russian). – F. Lepashev: “The direction and nature of Philaret’s preaching”, in “The Wanderer”, 1875, book. 10–12. – Reviews from the foreign press about Metropolitan. Filarete: “L? Union chretienne”, 1867, No. 7, 8 (par W. Gnetee); "Courrier russe", 1867, nos. 21, 48, 49; Macmillans Magazine, 1868, No. 100; For reviews of the Constantinople Greek press, see “Christ. Reading", 1868, book. 3. – In addition to everything listed here, much more was written in both Russian and foreign periodicals about Metropolitan. Filaret, and the thought of him was especially revived in view of and on the occasion of the remembrance of the 100th anniversary of his birth, December 26. 1882, and the 25th anniversary of his death, November 19. 1892 Scientific dissertations appeared on topics about various aspects of Philaret’s activities, such as: A. A. Gorodkov: “The dogmatic theology of Falaret, Metropolitan. Moscow", Kazan, 1887; D. G. Naumov: “Filaret, Metropolitan. Moscow, as a canonist", Moscow, 1893; V.I. Belikov: “The activities of Metropolitan. Moscow Philaret on the schism”, Kazan, 1896, etc. – Separate, in addition to those mentioned above, publications about the life and work of the metropolitan. Philaret: N.V. Sushkov: “Notes about the life and times of St. Philaret, Metropolitan. Moscow.”, Moscow, 1868. – “Wreath on the grave of the Metropolitan. Philareta. His life, works, merits, sermons, his significance for the Orthodox Church and his death", with 2 portraits, Moscow, 1868. - "Essay on the biography of His Eminence Philaret, Metropolitan. Moscow and Kolom.”, Moscow, 1868; This book then had several editions. – “Collection published by the Society loves. spiritual enlightenment on the occasion of the centenary anniversary of the birth (1782–1882) of Philaret, Metropolitan. Moscow", volumes I and II, Moscow, 1883; Volume I contains materials for the history of Moscow. dioceses under the control of Philaret, extracted from the consistory archive, volume 2 - original articles about Philaret and his activities. – V.B. Nazarevsky: “State teaching of Philaret, Metropolitan. Moscow ", Moscow, 1883; went through two editions. – M.A. Chepik: “Metro. Moscow Philaret as a homilet,” Tver, 1892. – Archpriest A. A. Smirnov: a) “Childhood, adolescence, youth, years of study and teaching at the Trinity Lavra Seminary, Metropolitan. Philaret (1782–1808)", Moscow, 1893; b) “The Petersburg period of the Metropolitan’s life. Philaret (1808–1819)", Moscow, 1894; “Filaret, Archbishop of Tver, Yaroslavl and Moscow (1819–1826)”, Moscow, 1896. – Prof. AND. Korsunsky: “St. Philaret, Met. Moscow His life and work at the Moscow pulpit, according to his sermons, in connection with the events and circumstances of that time (1821–1867)", Kharkov, 1894. You might be interested in: