Metropolitan Philaret's opinion on the significance of the schism in the Russian state

The presented handwritten document, stored in the secret archives of the Holy Synod (Moscow, 1856, No. 190, sheets 21-22), sets out the detailed opinion of St. Philaret of Moscow (Drozdov) on the nature and socio-political significance of the religious schism in Russia in the mid-19th century. The author considers the schism not only as a church phenomenon, but also as a “state ulcer” capable of undermining the foundations of autocracy in Russia. The saint compares Catherine II's attitude towards schismatics (laughter and disdain) with modern (1850s) fears of their influence. He describes the social portrait of the schismatics (the difference in motives among merchants, townspeople, peasants and their wives), and highlights the “profitable” and “ideological” reasons for joining the schism. The essay also contains criticism of the government's moderate measures and indicates the role of the clergy in solving the problem. The saint cites excerpts from official reports of the Ministry of Internal Affairs for the Nizhny Novgorod, Courland, Kostroma, and Novgorod provinces, demonstrating the perception of the schism as a threat to the tsar, the Church and public morality. He comes to the conclusion that it is necessary to relentlessly apply strict but “fatherly” measures to schismatics (a combination of instructions and coercive measures), and warns against “tolerance,” which, in his opinion, only increases the danger. From an autograph, keeping. in secret stationery papers Chief Prosecutor St. Synod, 1856; No. 190; ll. 21 and 22. What is the significance of the split in the Russian state? In former times, it had a predominantly ecclesiastical meaning, and in the eyes of Empress Catherine II, schismatics could still seem more ridiculous or pitiful than dangerous. But, at the present time, the split is important, mainly in civil terms. This is a terrible and constantly spreading state ulcer that requires urgent and serious treatment. The schismatics are divided into many sects; but they all agree on one point, that they do not recognize the sovereign as God’s anointed and do not consider any legal authority, which should be obeyed in conscience; and that is why, from some civil decrees, they evade by various illicit means, while others are fulfilled, as they put it, only for the sake of clarity, fear for the sake of the Jews. When the government, convinced by experience of the criminal and harmful self-will of the schismatics, begins to use certain measures to curb them and turn them to the path of truth and order, and when some of them, as a result of these measures, begin to turn to the Orthodox Church, then the patrons of the schism, who derive great benefits from it, begin to act in its favor with their very Christian judgments, calling every measure a coercion of conscience, and with such judgments they soften pure souls, unaware of cunning and their wickedness, and they multiply the voices in favor of schism. Thus, when in 1854, at the Preobrazhenskoe and Rogozhskoe cemeteries in Moscow, more than 2 thousand schismatics joined the Edinoverie, and the sons of Orthodox Russia rejoiced with all their hearts and thanked God, voices were immediately heard that they joined not out of conviction, but because they did not want to give up some rights that the schismatics were deprived of 1 . It is very possible to believe that some, and perhaps many, of the schismatics did not join entirely out of zeal; but this could only be done by those who were not sincerely, but outwardly only schismatics; otherwise, they would not have joined the common faith because of some unimportant benefits. Moreover, this can only be said about merchants, while the townspeople and peasants did not lose anything by remaining in schism. It should be noted that between the peasants and the bourgeoisie, and especially their wives, there are many who sincerely maintain a split; but among merchants, and especially young ones, very few believe in the schism, but remain in it either because of the benefits arising from their commercial connections, or because of the inclination towards self-will and debauchery allowed by their false beliefs, or out of fear of persecution from powerful elders. As for their elders or horse breeders, for them splitting is a trade that brings them great benefits and honor. For the most part, they look at schismatics from the same point of view as at non-believers; but this is a big misconception. Gentiles, differing with us in dogma, have nothing against the government and follow the rule: God is God, Caesar's is Caesar's, and schismatics express it this way: God is God, and demon is demon. The government, while showing leniency towards schismatics, should not lose sight of the thousands of unfortunates who, through the cunning of their leaders, become stagnant in ignorance and depravity, and are alienated from the Church of God, which leads to salvation not through their own fault, but through the slavery in which they are kept by their trustees and their elders, who rule them despotically. For such unfortunate people, the measures taken by the government to curb the self-will of schismatics would be a true blessing, because without these measures they cannot disentangle themselves from the networks of schism. What does the clergy do? The clergy could act successfully on the lower strata of the schism if they were not under the yoke of the higher strata, i.e., the Preobrazhensky and mainly Rogozhsky elders in Moscow, on whom no pastoral instructions can have a beneficial effect, because they adhere to the schism not out of delusion of mind, but solely out of earthly unclean motives. When the bishops, while reviewing dioceses, visiting schismatic villages, with their archpastoral conversations sometimes manage, with the help of God, to bring schismatics into a good disposition and, on this favorable occasion, invite them to join the Orthodox Church, then, as a rule, they receive the answer: “we have no power in this; let them tell us from Moscow.” How should the government deal with schismatics? To correct their children, earthly fathers use not only gentle admonitions, but also other measures. The Heavenly Father, with all his infinite goodness, turns the lost to the path of truth, mostly through strict measures, and sinners often begin to correct themselves first out of fear of God’s wrath and punishment, and not out of zeal and love for virtue. The government, paternally concerned about the welfare of those entrusted to it, should deal with the people, who, due to their lack of education, do not know how to distinguish truth from error, useful from harmful, as with small children who rarely learn anything useful and good without being forced, and then remember it with gratitude. Having taken certain measures to curb the split, the government must unswervingly and unremittingly follow them, because the slightest weakening of them leads the schismatics to the conviction of the impotence and weakness of the government, and in their power, through intrigues and money, makes the measures taken against them futile. And what about Russian religious tolerance, glorified by everyone? Good and noble Russia! Not only strangers, but also their own people often abuse your respected tolerance and want to humiliate it to shameful weakness. It is very, very sufficient for Christian tolerance to tolerate beliefs that are harmless to morality and to the state in general, but schism undermines the very foundation of the state and spreads immorality under the guise of belief. To be completely convinced of this, one need only look at the reports on the current state of the schism compiled by the Ministry of the Interior. Although they differ in their presentation, all these reports present one strikingly gloomy picture. The report on the Nizhny Novgorod province states: “schismatics are divulging that among the highest state dignitaries there are secret followers of the “Nicodemus” schism, who satisfy the Antichrist (?) and Christians carelessly create. Regarding the decisions of the City Committee of Ministers, which always weakened the decisions of the criminal chambers on the punishment of schismatics, they say: we have a big minister in St. Petersburg; He doesn’t give the king his will, and he doesn’t indulge the local judges, and for now he’s holding on to us in secret, but the time will come, he’ll show up.” The report on the Courland province states: “the schism, like Jewish teaching, commands its adherents to unconditionally support each other against the Gentiles and to cause the latter all kinds of harm. Therefore, harboring criminals and fugitives is even considered a noble deed.” The report on the Kostroma province states: “schismatics are not only harmful as religious fanatics, but also as people hostile to the government and society, condemning the real order of things; they are especially harmful because most of them do not respect the sacred person of the sovereign emperor and do not pray for him; they despise the clergy, hate officials and landowners, or, as they put it, the laity, and, finally, not respecting or recognizing St. sacraments, they are immoral to the highest degree. Thus, the schismatics are shaking two great and fundamental concepts in the minds of the people: God and the king! At present, the schism does not yet dare to rise openly and preach its teachings publicly, but over time, if strict measures are not taken in advance, it can greatly shake the moral well-being of the entire region.” The report of the Novgorod province states: “the spirit of the Krestets sectarians is distinguished by intolerance, violence and persistent alienation from the community with the Orthodox. Especially in this regard, schismatics living according to Msta are dangerous; they publicly preach disobedience to all earthly authorities.” In the village of Dubkakh, Krestetsky district, since the appearance of the Poshekhon monk Danila in 1850, rumors have intensified about the last times of the world and about the possibility of achieving the kingdom of heaven by killing the wicked Britous. The spirit and direction of minds between the schismatic military villagers, in the 7 districts of arable soldiers, especially in the city of Staraya Russa, is the most nasty and dangerous. The Old Russians are violent, disobedient and very prone to squatting. Among them, more than anywhere else, there are rumors about the last times, about the dissipation of Orthodoxy and the heresy of the authorities. In relation to the Moscow Metropolitan to the Minister of Internal Affairs, dated September 21, 1855, it is said: 1) In 1844, the following were discovered at the Preobrazhenskoye cemetery: a note signed by the trustee and mentor, and a handwritten book, in which the teaching is found that “since 1666, the royal power established by God was abolished,” that now “Christians getting married are the serpent’s nest, Satan, that now Satan cares about the multiplication of the human race and the soul is dedicated to the conception of a baby comes from the devil." 2) In the current year of 1855, in the Vladimir province, Shuya district, in the village of Ivanovo, a manuscript of the non-popovschinist type was opened by a guide under the title: a mirror for the spiritual inner man, in which, among other things, it says: “Jesus Christ forgave sins; and the Antichrist (?) established a court and built fortresses, and started “mining factories to torment the people.” But they will say that this cannot be applied to the clerical sect. Yes, the schismatics of the priestly sect do not imagine the government in such harsh terms, but it is equally wicked and malicious. They admit that “the Russian government, since the time of Tsar Alexei Mikhailovich, has become graceless and as if the Antichrist reigns in Russia spiritually, being invisibly present in the Orthodox Church and the sovereign emperor and government officials who worship him rule the people according to the secret and unconscious suggestions of the devil for themselves” (From the report of the Ministry of Internal Affairs for the Nizhny Novgorod province). Dissenters-fanatics renounce the oath; non-fanatics, for the sake of clarity, fear for the sake of the Jews and to lull the government, swear the oath unquestioningly. But in order to reconcile the oath with their wicked concepts, they replace the word swear with the words: don’t give a damn about your beard (From the report of the Ministry of Internal Affairs for the Nizhny Novgorod province). So what? Only that the measures taken by the government have proven to be valid and useful.