18. Церковно-практические и административные советы и распоряжения

"The peace of the Lord be with you" (14:235) The advice and orders of St. Philaret of this order in many ways have an almost singular meaning, applied to certain circumstances and living conditions, therefore they do not arouse much interest in the reader, and besides, it is not easy to bring them into the system (the latter, however, is present in other topics). But some of them are useful to remember. In our actions, courage is valuable, but certainly with caution (14:200). Caution is needed “even when acting justly” (14:199); it is not superfluous when dealing “with people who are already known to be unpeaceful and cunning” (14:209). It is also necessary to observe it when reading non-Orthodox, or doubtfully Orthodox, literature distributed: “The book you are writing about is bitter and harmful. It would be necessary to write how much is true and how much is untrue, because they believe too much. But we have little activity and little communication and incentive to activity. In an exhortation to an ordained vicar, I almost complained about the lack of communication between bishops 15 . I don’t know whether they will pay attention or just get angry... The article “Society and the Clergy,” in my opinion, cannot be praised too much. She humiliates herself, caressing the secular, and defends her own incorrectly. He says that parishioners make priests look thin. To this I will say: consequently, you admit that priests are bad, and that they do not rise to the point of improving the parishioners, but are humbled to follow their vices. The article about the Parisian preacher, which intensively praises him, is also unenviable... Orthodoxy requires protection, but one must beware so that the protection does not turn out to be the same as the following epigram is written: Religion suffers from everyone: Voltaire scolds it, Kutuzov defends it” (14:189, 191, 192). Prudence must be inextricably linked with caution in actions. The Saint wrote to his former vicar Bishop Alexy of Tula: “If it is true that you gave a vicious priest the right to find a groom for his daughter with a promise of a place for him, then I doubt whether this is a good act of love for mankind... What can a groom expect from the daughter of a vicious father who has no mother?” (14:201). And on another matter to the same bishop: “It was in vain that you wanted to do official business at home, especially in the region where quibbles between subordinates and superiors are not uncommon. It was necessary to accept the petition from the abbess, entrust the investigation and consideration of the consistory: You would stand on the pulpit and watch how people below the pulpit argue among themselves, and you would calmly wait until the matter becomes clear, and you can say a decisive word” (14:201). “However, be generous. In temptation, one must not grieve uselessly, but ask God for relief from the temptation and for merciful protection in the time to come, for which I pray with you” (14:5). In all cases, it should be remembered that “other people’s mistakes do not justify ours; and because our mistakes are pointed out to us, we should not be bored with our place and desire another, in which we can encounter our own troubles, perhaps even more painful if we, moving ourselves from place to place arbitrarily, stumble upon them ourselves” (15:28). Saint Philaret does not advise leading away – “tempting” – the brethren of the Lavra with invitations. “People are often stolen from it and elevated to higher positions, and from this the temptation of ambition will be born. Thank the Lord, there are people, but the place requires many and much from them” (19-1:199). But he lets the clerks go “as many as they want, just to go” (19–1:199). Anyone entering a monastery is advised to first find out “what kind of society he will join and what kind of mentor he will receive” (14:80). The saint considers it necessary to supply, although not suddenly, “the consistory and the cathedral with capable and trustworthy members, although some, if not all. If someone in another place has lost confidence and is removed from office, this already constitutes the right of the authorities to take away from him an honorable place in the diocese” (19–1:199). Saint Philaret advises and demands to support the truth, to act conscientiously and legally with patience: “In a certain matter, where the truth is strong, and it is clear that it is being hindered, you can ask to support the truth that you are defending. And maintaining a vague requirement may not be clear or understood in the desired sense” (14:198). “It is necessary to act in good faith... and legally, and with special caution where there is a tendency to sneak” (14:222). “On the petition of your priest, I would write: ... The word of the Apostle says: shepherd the flock of God that is in you, not because you need, but because you will. And again: be patient in time and in time, with all longsuffering” (14:267). As if in passing - at the end of the letter to Princess S.I. Barataeva - the Moscow Hierarch gives very important advice: “If you can take care of children abandoned by their father, this is a good deed” (21:62). There are also a number of practical tips, although not closely related to each other: about the use of things experienced, about the use of money and about a prudent wife. - “It’s not time to go north; make use of the already experienced beneficial air of the south” (14:234). “If you don’t need the money now, you can leave it until the need arises” (21:62). “If a wife goes into secular society not out of passion, but out of captivity, that’s good. Let her think that she is fulfilling her duty by doing what pleases her husband, and she will be calm” (21:54). The following judgments of the Saint are also useful in various areas of church life: “Why shouldn’t the image of the Crucified Savior be above the bed? But at the same time, it is necessary that the proximity of this image reminds you of the presence of the Depicted One, and that you thereby awaken yourself to prayer and reverent meditation, and drive away idle and vain thoughts. I seek God at night. “I commemorated You on my bed” (Ps. 76:3; 62:7)” (29:220)... “Confessions are not shameful, but honorable, because they indicate a desire for correction; Is this really unknown even before recognition? There will be a time when the book of our life will open before Heaven and earth; How can we withstand this shame and prevent it? We can only reconcile ourselves in the current private confessions. And in order to put shame in the place that belongs to it, let us be ashamed before God, who sees our secrets, to do and think what we are ashamed to admit to people” (29:245)... “He who threatens to take revenge to death is truly terrible, but the one who decided to respond in this way did not decide on something pleasant. One cannot willingly agree to put oneself in close proximity with the former, and not everyone will agree with the latter” (29:257)... On cleansing from the union: “I think you have a lot of work to do in cleansing Orthodoxy from the dust of the former union. Circular confirmation orders do not lead much towards the goal. It is necessary to find in the clergy people who are especially devoted to Orthodoxy and their service, and to guide and support them with attention, benevolence and patience. For them, free and simple relationships with their superiors should be open. Then animated action can be awakened and others can be aroused to imitation” (19–1:199)... About unified faith: “The monk Paphnutius, capable and knowledgeable above all others who have come to unified faith from Orthodoxy, can be a useful abbot of a monastery. But now he is doing the work of a missionary with us; and from this he should not be torn away. But we hope that the grace of God will still find in the false hierarchy those who sincerely seek truth and salvation, and will lead them to the true Church; then the opportunity may open to share with fellow believers, if the Lord wills” (15:53). The Saint’s special judgment is about those Christians who took part in the feasts of a Jew during the first week of Lent. “You’re talking about whether to write to your superiors... Will they improve? They will probably only be offended and look for an opportunity to pay with displeasure for displeasure. Our calling, if possible, is to correct people, and not to irritate them. To whom one can, it must be said with meekness and goodwill in private, how offensive it is for the Church and for him personally to despise pious rules in order to catch a sweet piece or a pleasant sound, and how tempting it is for others; and woe to him by whom temptation comes. Then teach and reprove in sermons, without close reference to persons” (14:272). They also posed the following question to the Saint: “How can one know whether a person has been reborn?” - answer: “Is it necessary to notify him about this? Wouldn't the thought of finding oneself reborn harm the very cause of revival? It is enough that the Gospel showed the means of revival: faith, prayer, the Sacraments, the commandments. Use the means carefully - and I believe the Lord will do his work. Those who have been regenerated are “born of God”” (John 1:13) (29:364). The saint makes orders, the essence of which can be summarized in his following statements: “Where there is disorder, it is necessary, as much as possible, to quietly bring people into order, so that order does not seem like constraint” (14:165). “We must look to the will and dispensation of God, and where we are instructed by the Providence of God, there, if possible, we should work and act” (9:81). The Saint strongly recommends that Archbishop Alexy act not only strictly, but also leniently. “To dismiss twenty deans in one year is a lot. It would be worth the trouble to consider whether it would not be enough to dismiss the ten worst ones, and leave the ten with special supervision over them, whether they would not correct them. The guilt may not be known to many, but a drastic measure may catch everyone’s eye and give the guilty an opportunity to say that they are suffering from severity. It is necessary not only to act justly, but also with moderation and foresight, so that both severity and leniency lead to the improvement of affairs and people” (14:198). But that “dean who, out of boredom, asks for wine in his apartment, of course, must be removed from this position” (14:212). In the Compound of the Holy Lavra, “it wouldn’t be bad to have more than one (clergyman - K.S.) for a long time, but to change one for another, so that they don’t get too used to the city and forget the monastery” (9:73). Expressing disagreement with the attempts of some brethren to elect an abbot using a democratic method, Saint Philaret poses questions in which the answer is visible: “Is it good to announce the democratic way of installing an abbot, which consists in the fact that the one elected by the brethren, while singing the troparion, enters the altar, bows three times before the Table, takes the Typik lying on it and the staff leaning against it, and the brethren sing: worthy, worthy? Wouldn’t this be a service to schismatics who need to bring in church authorities without the clergy?” (14:44). He does not approve of the elective principle attached to deans: “When I was discussing with one secular person, a thorough and experienced one, about the elective principle, I mentioned that some bishops put it in the election of deans; then he said: this is absurd; dean - the bishop's confidant; How can strangers substitute a confidant for a person against his beliefs? The elective principle can be applied to the positions of confessors, deputies, members of spiritual boards, and even consistories. Isn’t it more convenient in this case to agree with a secular person?” (23:105). He is also critical of the practice of clergymen being at the same time guardians of the church: “If the clergymen become guardians of the church, then the loss will be recovered from them. But how will they guard? Will the clergy spend the night without sleep and come to Matins to doze off in the church? The priest and the cleric will leave at night to visit the sick person: who will answer?” (14:147). The Holy Archpastor’s judgment on how to greet those coming to a reception is curious. “I think,” he says, “that the bishop will gladly imprison a worthy archpriest, a dean, even a simple priest, when he receives him unofficially, or on business, when the matter requires time for explanation. But when people come one after another, with a request, with a report, with a question - when should everyone be imprisoned and enter into polite relations? And when a priest comes to you with several peasants on church business, please seat them all. And when they tell you that a priest has come, and you, without guessing, imprison the condemned and forbidden, and destroy the dignity of the honor you show to others - and instead of gratitude for your condescension, he will talk about this with laughter. Is every applicant imprisoned in a public place? During office hours, a boss is the same as a public office. “The bishops who have not learned today’s humanity seat next to them the simple, the monk, and the peasant, but not just anyone” (14:211–212). The holy Hierarch is strict and demanding about the obedience of the housekeeper: “There is information worthy of faith about the housekeeper of the Sukharevsky metochion, that he does not enjoy good opinion in St. Petersburg, that the service in the church is careless, and that last Easter he had a fit during service in the church, from which he fell... The Makhrichi builder, I think, can be a good housekeeper of the Lavra” (9:186). The Saint also concerns the Theological School with his orders: “You can determine the time of the audits yourself according to the convenience for you and the Seminaries. But I will say one thing: it is better not to hesitate, so as not to go deeper into autumn. It is necessary and more convenient to entrust the rector’s position to Archpriest Golubinsky during your absence” (14:31). And about students: “Notice the fruits of people-pleasing, according to which unworthy students fit into the first category in behavior. It would be better to call the unworthy unworthy and expel him, rather than subject the Academy to the criticism of a disastrous incident” (14:4). “One of those who were at the Lavra with distinguished guests noticed that the students were not looking well. You can tell students and seminarians that during extraordinary visits one should not allow oneself to be embarrassed or joyful, since one should not assume an artificial appearance of cheerfulness, but one should maintain presence of mind and calmness. Such preliminary protection of oneself is also useful so that in the event of a question or test, one does not confuse oneself with confusion in one’s answer and does not obscure one’s knowledge” (14:43). The holy Hierarch gives timely instructions about the need for reverent behavior in the holy church and the same attitude towards everything that is in it: “The fact that candy wrappers were found in the choir of the Seminary Church cannot be excused, but care must be taken to correct it” (14:2). “If they don’t take the old iconostasis to the church, you can give it to the carver with the condition that the wood be used again for the iconostasis, and that the shavings and chips remaining from it be burned in the oven, and not thrown into the yard or into the dirt” (14:43). As for new churches, “the construction of a monastery is desirable, but doubtful. It cannot be presented to the Holy Synod otherwise than by indicating the methods of construction and content. If you start building a church under the name of a brownie and report it to the Holy Synod, who can guarantee that they won’t think of sending you questions that will be difficult to answer? If you don’t report, you may have people who will report in their own way and cause difficulty. And what if you start building, and suddenly the methods are stopped?” (14:199–200). Giving certain orders, the Saint notes that in solving matters, for the greater benefit, one must consult with each other - both the elders and the younger ones: “We old people are not ashamed to consult with the younger ones: all the more, it is not a sin for the younger ones to consult with the elders in matters in which they do not yet have experience” (14:79). It is clear that the Saint himself did just that. “I don’t know what to do with Nikanor, especially in absentia,” he writes to the abbot of the Holy Trinity Sergius Lavra, Archimandrite Athanasius. – The disease is semi-spiritual: and therefore difficult to follow; although if successfully walked it is not dangerous. It is necessary that during fits of thoughtfulness there should be a person with him who would be disposed to take care of him with meekness and love, and to whom he would have some confidence. There is no need to argue with him forcefully, but, by applying yourself to him, slowly bring him into a calm disposition. Advise him to, as often as possible, call upon the Lord Jesus with humility and surrender himself to His will; and, as best as possible, would not pay attention to wandering thoughts and feelings, as if they were strangers. It is also necessary that he, as often and sincerely as possible, open his conscience, and what is happening in him... As much as possible, do not leave him... But note that during seizures, supervision over him is needed, not always noticeable, but always unremitting. The enemy is cunning and impudent" (17:20). So, the holy Archpastor, giving advice and making orders, teaches: “Strengthen yourself in difficulties with hope in God... Do not offer a difficult fast to someone who is less strong and less experienced, in order to choose complete inaction” (14:234). And again he notes: “These days the deacon wrote to me in a petition that I am not ruling as I should; and that after my death the Moscow clergy will be transformed. I read and think: may God grant the best. But isn’t he writing out of hunger? Is it possible to give him a less meager position, as far as justice allows? (14:235). Finally: “On the eve of repentance, forgive me. The peace of the Lord be with you" (14:235). This is what Saint Philaret said then, addressing the newly installed Bishop of Dmitrov Porfiry: “Not many of our bishops are necessarily placed in consultative relations with the elders: I don’t know how many are disposed to enter into such relations voluntarily, according to the instructions of the Synodal Charter... But it goes without saying that with a lack of episcopal communication, the experience of some cannot bear the fruit that could be brought through advice, and the inexperience of others can sometimes bring unripe fruits of immature deliberate action” (14:189–190. In note). You might be interested in: