11. Духовная школа

“Does (spiritual teaching) penetrate deeply into the souls of those being taught?” (14:9) The Moscow Archpastor Saint Philaret in his letters concerns only certain aspects of spiritual education, which fully corresponds to the epistolary genre. And, nevertheless, all the judgments of the Saint are subordinated to the main thing: a theological school must be in the proper sense spiritual, just as the clergy must be spiritual. Even at the dawn of his hierarchal ministry (in January 1833), Saint Philaret, congratulating His Grace Gabriel of Tver on his “increase in name” (that is, with the rank of archbishop), wrote: “Take care of the buildings of the schools, but more about their internal structure. Why is the order in the Seminary changing with the new rector, and you don’t know if it’s for the better? No change in the Seminary should be made before you consider whether it is for the better. I don’t understand why some bishops put themselves aside from the Seminary. The bishop has both the right and the duty to lead his Seminary, but he must not act against the Charter, just as in a consistory against the law” (19–1:66). And at the end of his earthly journey (Dec. 1861) in a letter to the Rector of the Moscow Theological Academy, Archimandrite Savva, expresses his joy that the theological school preserves spirituality, and hopes that this will continue to be the case: “I am pleased to think that during my long service, making all possible efforts so that the Academy always preserves the spirit characteristic of a spiritual institution, the same disposition and in the same direction, the consistent action of the authorities and mentors, I met and I meet. May the Lord preserve—both you and those you teach, preserve this consolation for me, not for my sake, but for the good of the Holy Church” (19–1:175). The head of the theological school is the Rector, the father of a large family. And the father stays in the family all the time, does not leave it, does not seek popularity outside of it. “Judge for yourself,” the Saint turns to the Right Reverend Philaret (Amphiteatrov), “how can one leave the Seminary for two weeks during school hours... You prefer the old order in schools—did it ever happen that the Rector left during school hours for a whole two weeks for such a reason as the consecration of a church? Is there no one but the Rector to do this?” (19–1:58–59). Although he recognizes the knowledge of the Tver Rector, he is surprised: “They say he is strenuously seeking popularity among students, taking their side even in response to complaints from mentors” (19–2:137). Managing a large family of “two or three hundred people,” unknown before taking office, is not easy, as the Saint himself experienced (12:116). Therefore, he carefully selects a worthy candidate for leadership positions: “The Bethan inspector, due to his noble character and behavior, can be a good inspector of the Academy, but I doubt whether he will become quite firmly in the academic department, and this is very necessary so that he can have sufficient influence on the students so that they obey him not only by the law of deanery, but especially by conviction and respect. In a scientific circle, to be superior to others, in addition to other merits, one needs recognized scholarship. The Bethany inspector came to the Academy as a university master, and therefore was admitted not to lower, but to higher education, and attended academic lessons for only two, not four years. Now he is satisfactory for the seminary department, and for the higher department he continues to increase his knowledge. Inspector of the Moscow Seminary... as a master of the Theological Academy, he is older than Inspector Vifansky, and is satisfactory for real service. But I did not have the opportunity to make a satisfactory observation of him, what he might be like in an academic department” (19–2:64–65). “My answer to the doubt is whether it would be more convenient to appoint the Rector of the Academy of the Rector of the Bethany Seminary (Archimandrite Ignatius Rozhdestvensky. - K.S.): The Rector of the Moscow Seminary (Archimandrite Savva Tikhomirov. - K.S.) over the Rector of Bethany has seniority in priesthood and monasticism... I have reason to think that Archimandrite Savva at the academic the department will be stronger than Ignatius. And this is important. The power of the Rector in the department increases his power in administration. It also requires attention that Rector Vifansky is my sister’s grandson. Although he will not be appointed to the Academy by me, but, of course, more or less this will be attributed to me, and this is a detriment for the elected one. Someone who is thought to owe his election partly to his dignity and partly to patronage will be respected less than someone who is recognized as elected purely on merit. It is not convenient for me, and it should not be desirable for the Holy Synod, for the boss directly under me to be my relative. When he is Rector of the Seminary, he is supervised and judged by the academic board and the conference. This better ensures impartiality and prevents criticism of partiality. However, in the will of the Holy Synod, may the will of God be accomplished” (19–2:92–94). The further promotion of the Rector for the monastic rank is the episcopal see, if there are no obstacles. - “The rector of the Kazan Academy (Archimandrite John Sokolov. - K.S.) would meet the requirement of the Saratov department in that he has full power to stand against the Latin clergy. But, according to the experiments at the Academy, will it be peaceful with those who hate the world, following the example of the psalmist?.. Will it be the same for schismatics and will it make the desired impression on them? By the way, they strongly demand ascetic virtues, fasting, prayer, if not above the Charter, then equal to the Charter, which Father John’s health will hardly allow... The list of Rectors includes 12 senior Rectors of the Kazan Academy. Are they not all chosen vessels? (19–2:205, 206). Together with the Rector, the Academy corporation is made up of teachers. It is right when professors, with their faith, life, and knowledge, resemble, or better yet repeat, the ancient Teachers of the Church. The words of the Holy Hierarch sound like an alarm bell: “When the Teachers became scarce in the Church, then doctors, professors and bachelors appeared. The Spirit of the Gospel, like alcohol, began to be measured by degrees,” that is, by academic degrees and titles (37:1513). Instead of these measurements, it is more appropriate for ministers of spiritual enlightenment to turn to careful consideration about whether they are trying hard enough to gain the highest power for their teaching against the power of the underworld? Does it penetrate deeply enough into the souls of those being taught? Is it enough going into life? With these thoughts, to resort to God and try to strengthen good zeal in oneself would, of course, be fair, useful and pleasing to God” (14:9; 23:9). There is no need to succumb to the whims of the sinful flesh, “otherwise these guests will displace their hosts... Gentlemen scientists need to live more honestly, so that they are more caressed” (7:22). If teachers make significant “omissions” in their academic position, “there is no need to stand on ceremony; Allowing harm to the school is worse than causing trouble to one lazy teacher” (2:15). “The remark that theological schools are being thoroughly cleansed of incapable and unworthy teachers can be partly considered fair, and not only here, but everywhere, a lot of evil arose from the fact that they looked without jealousy at how things were being done somehow” (19-2:200). “Agree that the Academy should choose a person who is best for the Academy, and not who is better for one outsider. This reasoning is not very good for ending a letter with, but it happened, and you will not make me regret that I say what I think” (4:40). It is extremely unpleasant, and perhaps unacceptable, for professors to differ in their confession of faith. “It’s strange and pathetic that there is false wisdom in the Academy. Recently, a discussion about the eternity of torment was composed and published in it - and at the same time there were found those who thought differently” (10:56). And even stronger: “If bishops allow scientists to be proud and take liberties, they will not be justified. We swore in the bishop's oath to take care of the schools. It is necessary to curb the ignorance of foolish people - only with truth and moderation, and not with anger, for the anger of a man does not bring about the righteousness of God" (19-1:45). The saint considers it a bad act when the speeches or lectures of any professor are accompanied by loud applause. “Students applaud one lesson of one mentor and, consequently, thereby condemn other lessons and other mentors. Mentors have become actors, and students have become judges of their mentors, and they write a meaningless verdict about them with both hands in the open air. How do the authorities not notice that in this way the dignity of the mentors is humiliated, and they are put into temptation to take advantage of the frivolity of the students, while democratic wisdom is formed in the students?” (19–2:64). The saint did not fail to take care of feeding and even inviting professors to dinner during their working days. Lunch - “it’s not superfluous to be. And there is no doubt that it should not be luxurious” (7:365). “I tell you for your information and fulfillment that the 27th exam at the Academy and, therefore, according to legend from my ancestors, I have lunch for the learned brethren” (7:411). In the hands of teachers, according to the word of the Saint, the determination of salaries. “If the Academy gives an academic degree, then who, if not it, has the right to judge the salary for an academic degree?” (14:63) - he asks. A special word from the Saint about students, for whom and for whose sake there is spiritual education. All worthy people should be admitted to religious educational institutions, and not just children of the clergy. “They want,” the saint writes to Archbishop Parthenius of Vladimir, “not to allow clergy children into higher schools. I said that if this unfortunate rule had been taken earlier, then there would have been no Metropolitans Plato, Mikhail, Eminences Tikhon of Voronezh and Innokenty of Penza... May the Lord grant wisdom to our brethren in St. Petersburg” (36:33). “It seems to me that it is cruel not to allow clerical children to enter the highest classes of learning, and it is not useful, because Providence is not obliged to give the best abilities to clergy children, and to deny it to clergy children” (2:77). It is also not useful to take an undertaking from a person entering a theological school that he will certainly accept the rank of clergy. “I agree with you (Archbishop of Chernigov Philaret Gumilevsky - K.S.) that the idea of ​​having in the Seminary only those who have committed themselves to the clergy is not approving. Why deprive people of the convenience of education, in which alone they have hope of bread and life? By limiting yourself to people, you restrict your freedom to choose the best. And who can guarantee that someone who has committed himself to a clergy will not turn out to be unfit? What will you do with them then? You need to have more people in order to select the best ones for yourself. Therefore, there is no need to prohibit leaving the clergy. A slave is not a Man of God. And why this enslavement of the free, when even those who are not free are given freedom?” (15:45). The saint insists that one must subordinate one’s will to the will of God and follow the path of affirmation in piety. “It is true that modern education tends toward self-will,” he notes (9:133; 23:73). And he considers it valuable to give advice to the Rector of the Academy, the future Archbishop of Tver Alexy: “Spending the week of cheese and the first week of Lent at the Academy, I think, is more necessary, and useful for those you mentor, than in Moscow” (14:79). It is also necessary to constantly improve and improve teaching, especially since the Moscow diocesan authorities subject all those who come with certificates not only from Seminaries, but also from Academies, to their test. “Try to appoint an examiner,” the Saint continues, “who will be thorough and impartial for the benefit of dealing with controversial opinions” (14:165–166). The saint does not object and even welcomes the ordination to the priesthood of those who have not completed the seminary course, but who have a good secular education and are spiritually organized. Here is what he writes to Archbishop Gabriel of Tver about one such candidate: “I happened to talk (with him – K.S.) twice and noticed in him a man with a satisfied education and a non-superficial disposition towards piety. If I did not have a surplus in the clergy and had the legal opportunity to accept this candidate, I would have ordained him to the priesthood with greater hope of solid service, rather than having completed a seminary course, as already having experience in life... Take this into consideration and tell me whether you decide to accept this candidate with leniency and entrust him with the priesthood without further difficulties, after making sure that he has the information necessary for this... His modesty and meekness prompts me to ask for a favorable response to this letter” (19–1:69, 70). But the saint considers it undesirable for outsiders to be among the students of theological schools: “I had the director of the gymnasium and asked me to allow students to study icon painting and wood carving in the Lavra. I said that I cannot give a permissive answer to this... The multiplication of people and the addition of strangers can cause difficulty and disorder... There is an unpleasant similar experience in the Moscow Seminary, where students studying at a secular architectural school learn self-will there and bring it to the seminary house. It seems to me that it would be better if strangers did not come to us at all” (10:206). The saint strictly opposes the drinking of wine by students and, especially, their appearance in church smelling of wine. “The ancient law told the priests of the altar: “You shall not drink wine or strong drink when you enter the tabernacle of the meeting, or when you come to the altar” (Lev. 10:2), although wine, except for this case, was blessed for consumption and was even honored to be brought to the altar. No one will argue that the Christian altar requires even greater reverence than the Old Testament” (1:4-5). We hear similar things from the lips of the Saint about smoking tobacco: “Is it permissible for the servant of the Christian altar to bring to it the stench of the unnatural whim of consumed poisonous grass? And should not one who is preparing for this service first beware, so as not to establish in himself a habit that is incompatible with the dignity of service? The Apostle said about natural and legal consumption: “I will not eat meat forever, lest I cause my brother to stumble” (1 Cor. 8:13). Is it possible that someone serving the altar, or someone preparing for this service, will decide to say the opposite: I will please an unnatural whim - let them be tempted! (The words of the Saint are repeated because of their importance. - K.S.). Will they say: the subject is of little importance and does not require strict attention? But why don’t you give up an unimportant subject and hold on to it stubbornly, and want others to give up a fair judgment against it in favor of your whim? Is this word of little importance: “Woe to that man, for to them the temptation comes”? (Matt. 18:7) (1:5). “I,” the holy Hierarch argues in another place in the letter, “knew that this sin existed in some mentors and in some students, but I was not strict against this, so that, instead of correction, I would not produce only hypocrisy. I remember that Metropolitan Platon forbade students to cut their hair, but everyone cut it and only tried to somehow hide it before his eyes, and he, seeing, did not see, so as not to have the need to punish. What is the benefit of strictly prohibiting and only teaching partly to violate the prohibition, and partly to hypocritically cover up this violation? Therefore, even now I have not given a prohibitory order, and what I wrote to the Rector of the Academy, I am enclosing with this a list” (see Dushep. Tch., 1863, part III, pp. 81–85) (19–2:27; 9:353–354). “It’s sad to see the self-will of the subordinates and the weakness of the authorities” (19–2:73). Educational measures should be applied urgently to sneakers and the morally damaged. “Treat this disease (“the spirit of sneak”) without starting it. The first brawler who turns out to be, expel with dishonor, unless he repents with humility: in this way the evil desire will disappear from others” (2:3). “For some Seminaries are not necessary, and for others it would not be superfluous to say this: look in the book of conduct and, if there are those who have been repeatedly noticed in reprehensible actions that reveal damage to morality, and have not provided complete correction, remove the evil from yourself” (1 Cor. 5:13) (23:73–74). It would not be a bad idea for the Seminary Board to monitor the further fate of the expelled: “If any expelled student is promoted to the priesthood earlier than his comrades who remained in the Seminary, the Seminary Board can bring this to the Academic Board for consideration as a case that undermines the order of the school” (2:7). The Saint speaks very briefly about the subjects studied in theological school: “I love Theology, for I find consolation in it, but now I must engage in cold philosophy” (12:116). “One thing is necessary and obvious for theological schools: eliminate alien subjects of teaching, forcibly imposed and burdensome without benefit” (23:124). Valuable instructions from the Saint about the Charter of the Theological School. – “It is up to you (Father Rector Gabriel Gorodkov - K.S.) to establish everything according to the Charter, then neither the wind from above nor the water from below will shake what you have established. As soon as they demand from you anything that is not specified in the Charter, do not allow it at the very first opportunity, and if you need not to be upset by a refusal, ask for permission from your place” (2:2). “If a student is fired not in accordance with the Charter, now is the time to stand for the truth. While maintaining modesty and due respect for the diocesan authorities, based on legal necessity, the Seminary Board must inform the Academic Board about this” (2:7). The text of the Charter itself should not be changed unless absolutely necessary. “It seems to me,” writes the Saint, “it is more necessary to encourage and instruct people than to rewrite statutes” (10:171). “What is lacking is not so much in the charter of the schools, but in the performers. Rectors have little regard for teaching and behavior, and bishops are not quite zealous, of which I am the first. Some even consider schools alien to themselves” (23:74). No less valuable is the remark of the holy Hierarch about theological faculties in universities. “I had Archpriest Yanyshev (Professor of Theology at St. Petersburg University, then Rector of the St. Petersburg Theological Academy. - K.S.),” he says. – I said that some are thinking about the Faculty of Theology in Russian universities, but it seems to me that this is not feasible. For what purpose does a secular person devote himself to complete theological education? Although the path to the clergy is not blocked, it is difficult to find a place in it. And if anyone wants to prepare himself for spiritual service, he will go straight to the goal at the Theological Academy. The archpriest recognized this as fair” (19–2: 183, 184). There are orders in the Saint's letters concerning the economic affairs of the Academy. “I would like to know until what time you have prepared bread for the Academy. We need to be more careful in counting on the next harvest now than in the past year” (15:36). “Did I write to you (the viceroy, Archimandrite Athanasius. - K.S.) about the wild fishing by the Bethany seminarians? “Tell the Rector that I wish to know the perpetrators, although not for deserved punishment, at least for verification of supervision and for hope for the future” (17:74). “In no case should you worry too much about the internal beauty of the Academic Hall. The same goes for living rooms. If this age condemns an establishment for unclean floors or walls, do not tease it even for this little thing, while you are concerned about the most important things” (15:24). The saint calls on the Theological Academy for fraternal fellowship with the Holy Trinity Lavra of St. Sergius: “It seems to me that it would be better if the Lavra and the Academy had one doctor, whom both would trust” (10:124). Or: “The Academy wants to open a new hospital and bathhouse. Something is all scattered about them. It would not be bad if you (the viceroy, Archimandrite Anthony. - K.S.) said your thoughts about this. I have long thought about making a door and a staircase from the mountain in the fence of our bathhouse, so that it would be closer to walk, and to allow the Academy to use our bathhouse. What do you think?” (7:44). “The Academy wants to make a stone underground pipe. I tell the Rector to talk to you” (7:133). I would like to finish the review of the instructions of the Great Hierarch on the Theological School with his own words, with which he also ends his letter to Andrei Nikolaevich Muravyov and, perhaps, addresses not only the mentioned addressee, but also all of us - reading or listening: “With consolation, looking at your constant sympathy for the studies of workers at the Moscow Theological Academy and in the present case, ... seeing a new sign of your sincere disposition towards the Academy, I am with With pleasure... I bring you the perfect Academy and my gratitude,... calling upon you the blessing of God” (4:627). You might be interested in: