Metropolitan of Moscow and Kolomna Macarius. Life and theological activity

Contents Main dates of life First years of life (1816–1823) Primary education and upbringing (1823–1831) Kursk Theological Seminary (1831–1837) Kiev Theological Academy (1837–1841) First years of teaching (1841–1842) Hierarchal service at the Tambov See (1857–1859) Hierarchal ministry at Kharkov See (1859–1868) Years of administration of the Lithuanian diocese (1868–1879) Years of administration of the Moscow Metropolis (1879–1882) Theological legacy of Metropolitan Macarius Introduction to Orthodox Theology Orthodox Dogmatic Theology Early years of life (1816–1823) Metropolitan Macarius - in the world Mikhail Petrovich Bulgakov - was born on September 19, 1816 in the village of Surkovo, Novooskolsky district, Kursk Province (now Novooskolsky district, Belgorod region). His father Pyotr Bulgakov was a priest in the village of Surkovo. As a shepherd, Fr. Peter left behind the kindest memory, which was preserved among the parishioners for more than half a century. He often spoke edifying simple teachings in church and always visited the homes of his flock on the occasions of christenings, weddings, etc. During the summer working hours, it was difficult for many poor people to find foster children, so the priest Peter came to their aid and himself became the godfather of peasant children. Mikhail Bulgakov's mother, Stefanida Grigorievna, was the daughter of priest Grigory Spassky from Korochansky district. Received a home education, she was a very intelligent, gentle and pious woman. She diligently attended church services. Long prayers at home were accompanied by frequent prostrations. In addition to strictly observing the fasts, Stefanida Grigorievna also fasted beyond what was prescribed by the regulations. With special attention and love, she always listened to the reading of the Four Menaions of St. Demetrius of Rostov. In 1850, with her donations, an altar was built in the local parish church. Mikhail was the third child among six children. The baby was born weak and on the same day was baptized with the name Mikhail. The boy was in poor health from birth and constantly suffered from scrofula (a common disease among children, a type of modern diathesis). Priest Peter died in 1823, when his eldest daughter was 10, Mikhail was 7 years old, and the youngest was three months old. The family barely had enough to survive. Primary education and upbringing (1823–1831) In 1823 it was time to send Mikhail to study. The mother sent her son to his godfather, priest Pavel Nikitsky, who served 7 miles away from them. Priest Pavel ran a home school for a long time. Such schools were in great use among the rural clergy in the 18th – early 19th centuries. Both the parishioners themselves and the surrounding priests sent their children there to learn to read and write. Mikhail, despite his diligence and diligence, had difficulty mastering his studies: the illness was accompanied by dulling of mental abilities and especially memory. However, he learned to read and write. After 2 years, the mother took her son to the town of Korocha to the parish theological school. Although learning there was difficult, the teachers noticed the boy’s perseverance and hard work. Subsequently, Metropolitan Macarius himself said that he “always belonged to the number of the most efficient and careful students.” Another 2 years later, in July 1827, Mikhail without delay transferred to the District Theological School, located in Belgorod in the same building as the Kursk Theological Seminary. Soon the Lord rewarded the patience of the hardworking student. Due to his poor abilities, the boy had to learn his lessons even when his peers could play in the yard. Mikhail usually walked away from the noise with a book for the firewood stacked in the yard. One day, an accidentally thrown stone flew over the woodpile and hit Mikhail in the head, deeply cutting the skin and causing severe bleeding. Contrary to expectations, the loss of blood did not increase the boy's pain. On the contrary, as the wound healed, all traces of scrofula disappeared forever and the painful illness left the boy forever. Although Mikhail continued to lag behind his comrades in physical development, this no longer prevented the rapid flowering of spiritual and mental strength with acquired hard work. He soon took first place in his class. Subsequently, Metropolitan Macarius was always grateful to Divine Providence, which tested him in childhood through a painful illness: it served as one of the strongest motivations for constant hard work. During one of the exams, Archbishop Iliodor of Kursk was so delighted with the answers and abilities of Mikhail Bulgakov that he began asking him about his family and took an enthusiastic part in it. He assigned Bulgakov’s mother a pension of 100 rubles (a large salary for that time in the ecclesiastical department), and married all three sisters to future priests. Kursk Theological Seminary (1831–1837) Mikhail's abilities were revealed even more when he was transferred from school to the Kursk Theological Seminary. Here, for his brilliant successes, he acquired such love for himself and respect from his superiors that some teachers, contrary to existing custom and despite his youthful age, addressed him by his first name and patronymic. In 1831, a professor at the Kyiv Theological Academy conducted an audit of the seminary. As a result, the Academy's Board expanded the buildings, appointed special assistant superintendents, and increased the teaching staff. The scientific rector, Archimandrite Anatoly (Martynovsky), was placed at the head of the seminary, who recruited teachers from among the best graduates of the Kyiv Academy. Thanks to this, by the time Mikhail Bulgakov entered the seminary, a circle of gifted teachers had formed there, who passionately loved their calling and therefore had a great influence on the students. At the seminary, Mikhail Bulgakov mastered languages ​​well, developed and mastered that remarkable clarity, ease and simplicity of speech, which distinguishes and still attracts all his works, strict logic and precision of thought. Here, Mikhail was greatly influenced by the teacher of church eloquence D.S. Lyubitsky, master of the Kyiv Academy. He compiled his own manual on the subject, focusing primarily on practical exercises for students. Thanks to him, Mikhail became acquainted with new literature and, already the Archbishop of Kharkov, visited his native seminary and publicly thanked the elder teacher for “learning to love Russian literature and write correctly.” At the seminary, Mikhail read Karamzin. Zhukovsky's poetry captivated him so much that he copied all his poems into a notebook and remembered them by heart. In addition, he himself, both in the seminary and at the academy, did a good job of imitating the works of his favorite poet. Even in the first class of the seminary, he spoke impromptu chrias - the most difficult rhetorical exercises of that time. Many years later, when Metropolitan Macarius became a famous learned professor and famous spiritual speaker, his ability to improvise surprised many. Metropolitan Macarius himself, in a personal conversation, said that his speeches lose a lot when put on paper, since they were usually written down on the second or third day after delivery. In 1832, Archimandrite Elpidifor (Benedictov), ​​later Archbishop of Tauride, became the rector of the seminary. Having met Bulgakov during exams in 1833, he began to care about the fate of the remarkable student. Archimandrite Elpidiforos took him with him on vacation, taught him, educated him, and directed the development of his mental abilities. Mikhail was allowed to live in the same apartment with the rector. A monk of high ascetic feat and purity, Archimandrite Elpidiphoros managed to captivate the young man with his living example of the joy of monastic life and moral perfection. Mikhail imitated his teacher in everything, even in appearance: in the manner of walking, in communication, even in handwriting. Michael was indebted to Archimandrite Elpidifor for his acquaintance with the works of the Right Reverend Innocent (Borisov), then rector of the Kyiv Theological Academy. Bulgakov rewrote his work “The Last Days of the Earthly Life of Jesus Christ,” published in Christian Reading, with his own hand. In addition to Archimandrite Elpidiphoros and D.S. Lyubitsky, Mikhail Bulgakov was significantly influenced by Professor P.D. Vyshemirsky, one of the best seventh year masters of the Kyiv Academy. At the Kursk Seminary he taught church history, and Mikhail Bulgakov was one of his first students. Professor Vyshemirsky accompanied his teaching with abundant reading of primary sources, introduced students to modern achievements of church historical science, and gave the lectures themselves not from books or notes, but freely, possessing good diction and the gift of a living word. On July 14, 1837, Bulgakov graduated from the seminary with a student's degree and took courses in theological, philosophical, verbal, historical, physical and mathematical sciences; studied languages: Greek, Latin, Hebrew, French. It should be noted that the future Metropolitan Macarius was a student of the old theological school. It was this school - the heir to the theological schools of the 18th century - that educated such great church leaders as St. Philaret of Moscow, St. Theophan the Recluse, St. Innocent of Moscow and many other remarkable men. Kyiv Theological Academy (1837–1841) In August 1837, Mikhail Bulgakov, second on the list, entered the Kyiv Theological Academy, receiving an unity in almost all subjects in the entrance exams, i.e. highest score. At this time, the Kyiv Academy entered the most brilliant era of its history. The rector at the KDA was the famous Archimandrite Innocent (Borisov), later Archbishop of Kherson, who introduced the Russian language into teaching instead of Latin and, by his example, encouraged students to work and self-education. Metropolitan Macarius testified that the rector “tried most of all to develop thinking power in students and demanded that they not memorize lectures, but certainly convey them in their own words.” Archimandrite Innocent usually treated students kindly, politely and respectfully. There was a lot of fatherly kindness and care in his attitude towards them. At the academy, Mikhail listened to philosophy from Archpriest. I.M. Skvortsova; theology with the famous Archimandrite Dimitry Muretov; church eloquence - from Y.K.Amphiteatrov. In the lower department he writes an essay in poetic form, “The Death of an Elder Hermit,” and in the senior department, “Plan of Christian Asceticism.” This essay was certified by the professor as superior to all known works of foreign literature on this topic, and Metropolitan Philaret of Moscow wrote: “An essay that cost a lot of thought and in many parts corresponds to the purpose of edification.” The rector of the KDA, Archimandrite Innocent, became the direct mentor of the future metropolitan. “The History of the Kyiv Theological Academy”, Mikhail Bulgakov’s graduation essay, was written at the suggestion of Archimandrite Innocent himself. He was the leader in this work. Polish sources were translated by Polish language teacher V.I. Askochensky. Mikhail Bulgakov carefully reviewed not only the library of the academy, but also the book depositories of the St. Sophia Cathedral and the Alexander Nevsky Lavra. The work gave the author a master’s degree, and Metropolitan Philaret of Moscow wrote: “The work is worthy of attention in terms of the abundance of information collected and the order in which it is presented... Although the subject of the work is not theological, however, touching upon various scientific subjects with judgment, the writer shows himself worthy of a master’s degree.” The appearance of this work in print brought fame to Bulgakov, immediately causing positive reviews in scientific journals. In his last year at the academy, Mikhail’s long-time wish came true. At the age of 25, on February 15, 1841, he was tonsured a monk with the name Macarius, in honor of the Metropolitan of Kyiv Hieromartyr Macarius. Together with him, Georgy Govorov, the future Saint Theophan the Recluse, took monastic vows. On March 25 of the same year, Monk Macarius was ordained to the rank of hierodeacon. Three months later, after completing the course of science, he was ordained a hieromonk on June 28, 1841, being included in the first category of students. Hieromonk Macarius became the second master on the list. The final exam in theology was taken by Metropolitan Philaret of Kyiv. Hieromonk Macarius was asked first and received the highest score. Early years of teaching (1841–1842) The Academy at that time was in dire need of gifted teachers who were capable of not only teaching their subject well, but even re-creating systems of science. This task was entrusted to Hieromonk Macarius: with the blessing of the rector, Archimandrite Dimitry Muretov, in 1841 he headed the first formed department of Russian church and civil history in 1841. He spent all his summer holidays preparing lectures, which were published in Christian Reading from 1847. They formed the basis of the future book “The History of Christianity in Russia before Equal-to-the-Apostles Prince Vladimir, as an introduction to the history of the Russian Church.” In parallel with the course on the history of the Russian Church, Hieromonk Macarius taught a course on Russian civil history. According to the recollections of his students, he read with inimitably good diction and with great enthusiasm. His lectures were always thoughtful, harmonious, lively, meaningful and unusually interesting. Unfortunately, academic readings on civil history have not survived. For a serious attitude to business and interesting lectures, students paid the young teacher with sincere respect and attention to his lectures. Hieromonk Macarius always spoke his lectures by heart, although at the same time it was noticeable that he carefully prepared them at home. He delivered his lectures loudly, clearly, clearly and expressively. V.I. Askochensky wrote: “Listen to the young monk Macarius - how well, with what enthusiasm he improvises his lessons from the history of the Russian Church. Listen, I say, everyone listens to him.” In addition to his studies, Hieromonk Macarius was entrusted with the position of rector of the Kiev-Podolsk religious schools. More than 500 pupils were entrusted to the care of the young hieromonk. He carried out this obedience for six months in 1842 and subsequently wrote: “My heart is extremely painful at every memory that for six months of Egyptian work I was not given praise or gratitude. It is painfully bitter that one sows and one reaps: one worked, the other got the fruits... But... let me not express everything that is boiling in my soul.” As they later noted, when assessing the activities of Hieromonk Macarius as a rector of schools, he “happily combined outstanding mental talents and the diligence of an inquisitive scientist with the remarkable practical tact of an administrative figure.” Hieromonk Macarius remained in service at his native academy for only one year. It pleased God's providence to call his chosen one to work in another, more visible place of service in human terms. Archimandrite Afanasy (Drozdov) was called from the Kherson Theological Seminary to the post of rector of the St. Petersburg Theological Academy. In the summer of 1841, he was passing through Kyiv and heard about a young, promising teacher. As rector of SPbDA, Archimandrite Afanasy was released from teaching and elevated to the rank of Bishop of Vinnitsa. Being close to the chief prosecutor of the Synod, Count Protasov, Bishop Athanasius asked the Kiev bachelor Macarius for the vacant chair of theological sciences. Years of teaching and rector at SPbDA (1842–1851) Metropolitan Macarius wrote: “From the first evening, as soon as I introduced myself to him (i.e., His Eminence Athanasius), when he tested me in great detail, for about five hours, in my knowledge of dogmatic theology, especially touching on the points of Orthodoxy; From this fateful carefree evening, completely unforeseen by me on the road, he immediately began to strongly praise my way of thinking, calling it completely similar (and this evening began an hour later, as soon as I got off the cart) down to the smallest detail with his own. How much good comes from this for me! I confess that my happy answers that evening, for which I had not prepared at all, not knowing at all what I would have to endure here, I consider these answers to be a special benefit of the Providence that was benevolent to me: after all, for the first time, my everything depended on them.” Indeed, the Right Reverend Athanasius immediately began to patronize Hieromonk Macarius, everywhere making the most favorable comments about him and giving the most serious assignments. Hieromonk Macarius was entrusted with lectures on dogmatic theology. Classes began two days after arrival. He wrote: “I have been given three classes a week, but know that you must go to classes here after the bell rings, five or ten minutes later, and be sure to sit until the end; and the classes are visited quite often by the Reverend Rector himself. ... I must write my lessons immediately in order to submit them to the lithograph ... But I admit: it is extremely difficult to compose lectures on dogmatics.” Hieromonk Macarius read the prescribed course of 25 lectures, 2 hours each. Then in the same 1842 43 academic year he lectured on introduction to theology. On behalf of the rector, Hieromonk Macarius conducted practical classes with graduates: he trained future professors to give lectures. From the moment he arrived, the young teacher became an assistant inspector. He was obliged to go around all the rooms at least five times a day and be at all student meals. The rector instructed Fr. Bulgakov to compose topics for essays and term papers. In addition, he also had to check them. Of the 200 topics proposed by Hieromonk Macarius, the rector approved 55 according to the number of students. “Trouble! They want to put almost everything on me,” wrote the future metropolitan. “God forbid!” But the Reverend wants it, and the students directly ask.” On the instructions of Bishop Athanasius, Hieromonk Macarius began to compile a collection of dogmatic teachings according to the guidance of St. Demetrius of Rostov. “I am preparing,” Father Macarius wrote to Kyiv, “an article for Christian Reading: “Extracting dogmatic passages from the writings of St. Demetrius of Rostov.” When I started work, I decided to carry out this good undertaking better... I began to read myself, and while I had collected enough places for my entire plan, I re-read the works of the Saint up to four times.” Thus, Saint Demetrius of Rostov, in his immortal works, contributed to the formation of Metropolitan Macarius as a dogmatist theologian. The dogmatic teaching of St. Demetrius is presented in five chapters: 1) about the holy faith and the Church in general; 2) about God and His properties; 3) about the general actions of God in the world - creation and providence; 4) about God as the Savior of the human race; 5) about God’s economy of human salvation. The SPbDA Committee decided to introduce this work as a textbook for seminaries. The Right Reverend Athanasius, pleased with the first work of Hieromonk Macarius, instructed him to compile in a similar way a manual on moral theology from the works of St. Demetrius. At the same time, Father Macarius began compiling an “Introduction to Orthodox Theology.” The basis of this work, which the author himself called “an encyclopedia of theological sciences,” was based on the essay “Plan of Christian Asceticism.” Hieromonk Macarius wrote: “What is it like living? Just as happily as I lived in Kyiv: don’t you know that our happiness is from us and in us? However, I don’t notice how I live, I’ve forgotten the order of the days in my affairs, and I really don’t see how time flies. I am completely satisfied with my lot and so far I don’t wish for a better one.” In another letter he wrote: “How much I do not for myself, but for others, secretly, like a hidden weapon! Either I write reviews and criticisms of this or that book, then I make plans for this, for that, then, for example, I had to find decent epigraphs from the Holy Scriptures for the pediments of our magnificent St. Isaac's Cathedral, and so on. and so on.” In 1844, Hieromonk Macarius was elevated to the rank of archimandrite, appointed inspector of the academy and awarded the degree of ordinary professor of theology. Archimandrite Macarius served as inspector for 6 years, from 1844 to 1850. During these years, Archimandrite Macarius taught a course in basic theology. Having completely reworked the content of the subject, Macarius Bulgakov in 1847 published his lectures under the title “Introduction to Orthodox Theology.” Simultaneously with the course of introduction to Orthodox theology, Archimandrite Macarius gave lectures on dogmatic theology. The program of lectures completely coincided with the plan of the essay “The Dogmatic Teaching of St. Demetrius of Rostov.” Metropolitan Anthony of St. Petersburg, who reviewed the academy in 1843, testified before the Holy Synod that he “found in the academy’s students a firm Orthodox direction in the dogmatic part, and completeness and clarity in the study of the Holy Fathers of the Church.” As an inspector, Metropolitan Macarius left the kindest memories. G.S. Rybakov, who graduated from the academy in 1859, recalled: “Our time was distinguished by the strictness of the rules of student life. But we did not feel this severity and were not burdened by it. All this regulation, under the reasonable management and with the pedagogical tact of the Right Reverend Macarius even when he was an inspector, tact based on a deep knowledge of the properties of the human soul, entered into the morals and customs of the students, constituting the spirit of the institution, which traditionally passed from one course to another and with which, like a stream, every newcomer, even those not accustomed to the requirements of the hostel, was carried away. Students usually said: “This is not accepted here.” From 1844 to 1848, Archimandrite Macarius was appointed a member of the St. Petersburg Spiritual Censorship Committee. His Eminence Innocent (Borisov), Bishop Anthony (Martynovsky), and Professor Y.K. Amphiteatrov and many others turned to Archimandrite Macarius for help in speedily advancing the works submitted for consideration. For his conscientious attitude to business, he was deeply respected by everyone. The reputation of Archimandrite Macarius as an impartial and accurate censor became widely known among secular writers. Archimandrite Macarius worked completely free of charge. This position introduced him to the practical rules of spiritual censorship, and afterwards Metropolitan Macarius processed his writings in such a way that they passed the strictest censors almost without hindrance. From 1844 to 1847, together with Archimandrite Macarius, the future Saint Theophan the Recluse taught Moral Theology at the St. Petersburg Academy. Having taken monastic vows at the same time, the two great theologians and ascetics maintained warm friendships throughout their lives and maintained correspondence. As a professor at the academy, Archimandrite Macarius carried out other important assignments. In 1845, on behalf of the Academic Board, he corrected the book “Explanation of Sunday and Holiday Readings.” At an academic conference dedicated to the teaching of theological sciences in universities and lyceums, Archimandrite Macarius recommended “Dogmatic Theology” by Archimandrite Anthony (Amphiteatrov) and “History of the Russian Church” by Archbishop Philaret (Gumilevsky) as teaching aids. In 1847, Introduction to Orthodox Theology was published. After reading it, His Grace Innocent wrote: “Do not give up continuing to strive in this holy field. The Lord is apparently calling you to him.” The Holy Synod decided that Archimandrite Macarius, “in honor of the extensive information in theological subjects, as well as scientific works, and especially the work he published in 1847 entitled “Introduction to Orthodox Theology,” is elevated to the degree of Doctor of Theology.” According to the synodal definition, the work of Archimandrite Macarius was presented to the Sovereign Emperor and Heir Tsarevich, and both graciously thanked the author. On December 6, the author was most mercifully granted a pectoral cross with precious stones from His Majesty's cabinet. Archimandrite Macarius wrote: “Thanks be to the Lord! Now, by the will of my superiors, I began new work. I mean Orthodox dogmatic theology. Whether God will allow me to finish this work, I don’t know. But I would like, with all my heart, to make at least one more contribution to the common good. I will pray to the Almighty." Having accepted the commission, Archimandrite Macarius decided to compile a scientific study on the subject of dogmatic theology. Articles began to be published in 1848, and in 1849 the first volume appeared: an introduction and teaching about God in Himself. In 1850 the second volume was ready. During these same years, the historical works of Metropolitan Macarius were published. In 1846, “The History of Christianity in Russia before Equal-to-the-Apostles Prince Vladimir” and the article “Cyril and Methodius, Slavic Enlighteners” were published. In 1847, “Essay on the history of the Russian Church in the pre-Tatar period, 992–1240” was published. and “Notes of Gregory of Konissky”. In 1849, Archimandrite Macarius published “Three monuments of Russian spiritual literature of the 11th century: Memory and praise of the Russian Prince Vladimir; Life of Blessed Vladimir; "Tale of passion and praise of the murder of the holy martyrs Boris and Gleb." In 1850, he published one small article, “The Russian Church in the days of St. Vladimir and Yaroslav before the election of Metropolitan Hilarion.” Until 1853, its historical activities ceased. In 1850, Archimandrite Macarius wrote a remarkable work on canon law, which still remains unpublished. This is “a collection of materials for the science of canon law of the Orthodox Russian Church, presented in a systematic order.” As the professor of canon law A.S. Pavlov pointed out, we still do not have all the data to build a complete dogmatic system of Russian canon law, since the sources are not collected and published in a special chronological or systematic order. In 1850, Archimandrite Macarius was appointed rector of the St. Petersburg Academy and consecrated bishop of Vinnitsa. The day after the consecration, Bishop Macarius wrote: “It pleased the Lord to include me in the host of the apostolic successors! Oh, what an abundance of God’s grace to me, unworthy!” Unlike his predecessors, Bishop Macarius, having become rector, did not give up teaching theological disciplines. His Eminence Macarius, who served in SPbDA for 8 years, took over the academy in the most comfortable condition. All subjects were taught in due completeness and harmony with each other. The library and archive were in excellent condition. The food and clothing of the pupils were good. The church, meeting halls and other premises of the academy were kept clean. The office work is exemplary. The routine of life at the academy became unchanged under the Reverend Macarius: in the morning at 6 o'clock there is a bell, at 7 o'clock there is prayer in the church and tea in the dining room, then compulsory student classes, from 9 to 14 listening to lectures, lunch, a walk in the garden, at 17 o'clock tea, from 18 to 21 compulsory classes, at 21 dinner and immediately prayer, at 23 going to bed. It was not allowed to linger in classes under any circumstances. In each bedroom, at 10 o'clock in the evening, a lamp was lit in front of the icon and flickered all night. Every single one of them showed up for prayer, every single one of them attended lectures. “We recall with heartfelt gratitude,” said a student of the academy at that time, “that during the entire time of his management of the academy, we saw nothing but the most sincere, direct and friendly attitude towards us, the students of the academy. Nothing rude, ambiguous, false, unkind... His character was not capable of any kind of searching, any kind of indirect finding out about students. This instilled in us, his former students, a sense of directness and frankness, which life later evaluated in its own way. He taught us by his own example directness, frankness and sincerity. He was the same example for us both in our studies and in our discipline. Our respect for him knew no bounds. We have never met a more direct, honest and frank teacher-boss in our lives.” Not content with strict inspectorial supervision, Bishop Macarius himself often toured classrooms and rooms and often attended lectures by mentors. At the end of the school day, two students (from the senior and junior departments) came to him with magazines in their hands and reported on all the subjects covered during the day. Rector Makariy awarded worthy mentors with cash bonuses and tried to quickly promote them to the rank of professor. In 1851, Bishop Macarius, taking advantage of the next revision of the theological academy, established a department of Russian church and civil history, and also submitted a project on the formation of missionary departments at theological academies to combat schismatics. Such a department was opened at the St. Petersburg Academy in 1853. The professor-bishop had two lectures a week on dogmatic theology. Since 1853 he taught the history of the schism. As rector of the academy, he was also the editor-in-chief of the Christian Reading magazine. During the first years of his rectorate, Bishop Macarius continuously published Dogmatic Theology. In 1851 the 2nd and 3rd volumes were published, in 1852 the 4th volume was published, and in 1853 the last 5th volume was published. The appearance of the five volumes of the Dogmatics of the Right Reverend Macarius was noted by everyone as a new era of Russian theological science, as a triumph of the Orthodox Russian Church. “Glory and thanksgiving to God,” wrote Bishop Anthony of Martynovsky, “who has given you the grace of publishing a complete, Orthodox, rich dogmatic theology, in a pure, worthy of the subject, Russian language, to take away the reproach from the Russian Church, which the infidels reproached for not even having its own theology, not contaminated by opinions alien to Orthodoxy! Glory to you too, Your Eminence Vladyka, who undertook heavy, long-term labors and completed a truly great feat with uncooled zeal!” After the publication of Dogmatic Theology, the Holy Synod commissioned Bishop Macarius to compile a textbook on dogmatics for seminaries. The book was ready in the same 1853 and sent for consideration to St. Philaret of Moscow. Metropolitan Philaret kept the textbook in his possession without any answer until his death. The publication of the five-volume “Dogmatics”, one might say, became the crown of the theological and dogmatic creativity of Metropolitan Macarius. From that time on, the gifted scholar-bishop dealt almost exclusively with the history of the Russian Church. The result of this work was the essay “The History of the Russian Schism, Known as the Old Believers.” It was published in Christian Reading in 1853-54, and then published as a separate book in 1855. This work brought the author the fame of the first Russian dissenter. Finally, after 1855, Bishop Macarius was able to begin his cherished work - the continuation of the History of the Russian Church. He again revised and published the first three volumes. Noting the scientific merit of this work, Professor I.A. Chistovich wrote in “News of the 2nd Department of the Imperial Academy of Sciences”: “It would be unfair to leave unnoticed another advantage of the History of the Right Reverend Macarius - an excellent presentation, which, however, distinguishes all the works of this writer. The writer so skillfully diversifies the presentation, so imperceptibly mixes his story with extracts from ancient writers... that the entertaining reading is equally maintained from beginning to end. With this method of presentation, the writer simplified the speech to the last possible extent. But this simplicity is elegant in the highest degree; This is pure, correct, current Russian speech, without the admixture of unusual sayings and phrases.” In addition to this great work, Bishop Macarius published numerous articles in academic journals. His Eminence Macarius at that time held the position of chairman of the Committee for the publication of spiritual and moral books. He was one of the most active publishers of small popular discourses and stories, which were chosen mainly from the Holy Fathers. In connection with the outbreak of the Crimean War in 1853, the Russian spiritual mission, where Hieromonk Feofan (Govorov), the future Vyshensky hierarch, served, was recalled from Palestine. His Eminence Macarius offered his friend and fellow student a choice of three teaching positions: two at the Kyiv Academy, one at the St. Petersburg Academy. With humility, Hieromonk Theophan decided to rely on the will of his superiors, and was sent as a teacher of canon law at the capital's academy, under the command of Bishop Macarius. Having served in SPbDA for 15 years, Metropolitan Macarius held all positions in it from bachelor to rector. His management of the academy was a whole era in the history of SPbDA, creating such orders that were considered exemplary and which were later imitated. At the Academy, Metropolitan Macarius managed to educate such outstanding figures who later became the adornment of not only theological, but also secular science - Archbishop Nikanor of Kherson, professors Koyalovich, Chistovich, Nilsky and others. G.S. Rybakov, in his memoirs about Metropolitan Macarius as the rector of the academy, writes: “The times of Macarius were times of multifaceted vigorous activity of the St. Petersburg Academy. Everything lived one common intellectual life: both teachers and students went about their business, each to the best of their strength and ability. It was a good time, spent in the sweetest pursuits of science for the spirit.” Bishop's ministry at the Tambov See (1857–1859) “Man proposes, but God disposes,” says the Russian folk proverb,” Bishop Macarius wrote to his homeland in 1857. “The Lord decided that I should be given a diocese.” Bishop Gregory of Tambov was appointed Metropolitan of St. Petersburg. He insisted that Bishop Macarius be transferred from the capital to Tambov. In place of Bishop Macarius, Archimandrite Theophan (Govorov), who at that time served in the embassy church in Constantinople, was appointed rector. A monk of the Sarov monastery, later a clerk to Metropolitan Macarius, describes his first impression of the arrival of the new bishop: “At the first glance at him, he amazed me. The extraordinary beauty of his face, regular and delicate features, illuminated by deep intelligence, youth, noble and majestic posture - all this involuntarily attracted my attention. When the Lord walked the distance... to the church... it seemed to me that he did not touch the ground, did not move along it, but seemed to fly and glide along its surface. His figure was so light, spiritual and as if luminous. Here, undoubtedly, there was a pronounced predominance and dominance of the spirit over the flesh. ... I wanted to check my impression. It turned out that His Eminence Macarius also made a very strong impression on the other monks of our monastery.” Affairs in the Tambov diocese were in an extremely neglected state. The predecessor of the Right Reverend Macarius, Bishop Nikolai (Dobrokhotov), ​​was at one time summoned to St. Petersburg to attend the Synod, but, not receiving the expected promotion, he returned to the diocese and actually retired, transferring everything to the consistory. Bishop Macarius wrote: “I continue the war with the consistory... the secretary has already submitted his resignation... I am reaching out to the members of the consistory... I cannot rely on a single member of the consistory. I do everything myself.” Soon, replacing ineffective employees, Bishop Macarius established the activities of the consistory. The usual order was as follows. Every case was transferred to the consistory with the note: “report with opinion.” Having then received a certificate from the consistory, Vladyka carefully reviewed the case and immediately made a decision. Not a single case was carried out without the personal consideration of Bishop Macarius. Bishop Macarius dedicated every summer to viewing the diocese. He carefully examined the condition of the churches. In every church he spoke sermons. In order to directly and closely get to know as many of the subordinate clergy as possible, he gathered the priests of several parishes in one place and held lengthy conversations. Sometimes these conversations turned into real exams in history and theology. His Eminence Macarius was usually kind, polite and courteous in his dealings with his subordinates, but he punished the guilty severely. In 1842, states were introduced for the Russian clergy. As a result, many priests found themselves without jobs, and young people from the clergy at the age of 20–30 were forced to become soldiers. His Eminence Macarius saw the plight in which the clergy found themselves against their will. He tried first of all to restore the abolished vacancies. He also encouraged the construction of new churches, where he appointed worthy ministers. Bishop Macarius energetically fought against the schism and sects that existed in his diocese, encouraging missionary priests in every possible way. Administrative work required so much effort that there was little time left for academic pursuits. During this period, Eminence Macarius wrote only a few articles: about Gregory Tsamblak, a biographical note about the Eminence Innocent of Kherson, about the writings of Metropolitan Kirill II of Kyiv and about the Novgorod Four Menaions. In addition, Bishop Macarius preached many sermons, of which more than 50 have survived. Taking care of the theological education of the subordinate clergy, Bishop Macarius ordered theological literature for parish libraries. The clergy of the diocese warmly responded to the good actions of the bishop and asked permission to purchase books by the Right Reverend himself. 169 copies of the magazine “Christian Reading”, 11 copies of “History of the Russian Church” and several “Words and Speeches” were ordered. In addition to Tambov, books by Bishop Macarius were also purchased by other dioceses in more than 200 copies: Polotsk, Chernigov, Yaroslavl, Vyatka... His Eminence Macarius, having introduced strict church discipline in the Tambov diocese, aroused the discontent of some against himself. In 1858, an unfair rumor spread in St. Petersburg that Bishop Macarius was forcing the clergy to buy his books. This rumor was caused by a false denunciation. He made such a strong impression on the active Archpastor that he began to desire to move from Tambov. This desire was also prompted by the local climate, which had a bad effect on the health of Bishop Macarius. In addition, all important persons who came to Tambov from St. Petersburg claimed that this appointment was temporary. Indeed, in 1859, Archbishop Filaret (Gumilevsky) of Kharkov was transferred to Chernigov, and in his place it was decided to appoint the Right Reverend Macarius. He was replaced at the Tambov department by his fellow student at the Kyiv Academy, His Eminence Theophan (later the Holy Recluse of Vyshensky). Bishop Macarius was very pleased with his appointment to the Kharkov See, but he wrote in a letter: “It is extremely difficult for me to be separated from Tambov. I didn’t realize before that I had become so attached to him. It is especially painful to leave what I myself built and updated... Not to mention how this news struck the Tambov residents: many are simply crying bitterly. Yes, I see how loved and appreciated I was here. What will happen during the separation itself! On the day of the Ascension of the Lord, May 21, 1859, His Eminence Macarius celebrated the last liturgy in the Tambov Cathedral. The archpastor described his farewell to his first flock this way: “Tambov amazed and touched me at farewell with expressions of his affection... On the day of departure the sight was touching. The whole city escorted me from my house after saying goodbye in church. I drove at a pace along all the streets, and behind me were countless carriages and countless crowds of people on foot - until they left Tambov. And there the farewells and tears began again, which I still cannot remember without tears. Yes, in Tambov many or some truly loved and respected me. And I’m still heartily sad about Tambov.” Bishop's ministry at the Kharkov See (1859–1868) In June 1859, Bishop Macarius arrived in Kharkov. Thanks to the tireless efforts of his predecessor, Archbishop Philaret (Gumilevsky), who ruled the department for more than 10 years (1848–1859), the Kharkov diocese was in a comfortable state. Not only in cities, but also in many villages there were stone churches that were kept clean and tidy. The clergy were educated and diligent in fulfilling their pastoral duties. The diocese operated the Kharkov Theological Seminary, three men's theological schools (Kharkov, Akhtyrskoye and Kupyanskoye) and one women's school for girls from the clergy. Having carried out an audit of the seminary in 1859, Vladyka was satisfied. The Kharkov seminary was located in a new building, built under Archbishop Filaret (Gumilevsky). The educational process was put on a solid foundation. The morals of the pupils were very good. Bishop Macarius managed to use diocesan funds to increase salaries for teachers and mentors and increase the allowance of students. In addition, he instructed that educational lectures be lithographed after they were carefully checked and approved by the rector of the seminary. In 1866, 18 priests of the Kharkov diocese had an academic education, 597 completed a full seminary course, and 107 completed an incomplete course. A major overhaul was carried out in the buildings of the Kharkov School. The Akhtyrsky school was rebuilt and repaired. Residents of Kupyansk collected donations and moved the school to a new building. Through the care of His Grace Macarius, all theological educational institutions of the Kharkov diocese were among the first in Russia to switch to the new charter of 1867. The idea of ​​establishing a school for girls from the clergy in Kharkov belonged to the famous Archbishop Innocent of Kherson. It was carried out by Archbishop Filaret (Gumilevsky). In 1856, the school was a house with 18 rooms and a school church attached to it. 62 pupils could receive education there. Archbishop Macarius expanded the building and acquired land next to the school, where a garden was built. Already 140 girls could study at the school. His Eminence Macarius established a scholarship in his name for 50 rubles for pupils. A free school for 20 children was opened at the school. One of the main concerns of the Right Reverend Macarius was to bring the activities of the consistory into full order. Demanding strict diligence and compliance with the rules of the law, he closely monitored the work of both senior and lower officials. In relation to those who were careless in their service, he took decisive measures. After some time, the Lord made a change in the states. After replacing two secretaries, a professor at the Voronezh Theological Seminary was appointed to this position. With him, things got better. From the very beginning, Archbishop Macarius drew attention to the activities of the deans, whose position he considered the most important. The Bishop organized elections of deans and established dean congresses. Deacons with the right of half a vote and clerics with the right of a quarter vote were allowed to participate in the elections. The parishes provided two or three candidates who won the elections. His Eminence Macarius reserved the right of final decision to himself, and did not always approve the candidate who received the majority of votes. The number of deaneries was increased, but each had at least 20 churches. The Bishop transferred some of the diocesan affairs decided at congresses to the jurisdiction of deanery commissions. Bishop Macarius established a uniform procedure for performing divine services in Kharkov. They began with the ringing of the cathedral bell: for Vespers they rang at 4 o'clock in the afternoon, for Matins - at 4 o'clock in the afternoon, for early liturgy - at 6 o'clock in the morning, for late liturgy - at 9 o'clock. The strict Archpastor demanded the mandatory presence of all clergy at religious processions, especially on January 6. Bishop Macarius struggled for a long time with the habit of holding all-night vigils in the evening on holidays and Sundays. He demanded that parishioners appear for the all-night vigil at 4 a.m. Encouraging his subordinates to fulfill their duties, His Grace Macarius was equally merciful and generous in rewarding zealous performers of his duty. Every trip around the diocese was accompanied by such encouragements from the clergy. He announced archpastoral acknowledgments and thanks, sent certificates of commendation to parishes, and especially generously rewarded the clergy with leg guards. Not a single priest in whose parish everything turned out to be in order was left without an appropriate reward. Contemporaries recalled that “Reverend Macarius, like no one else, knew how to find and reward merit.” In appointing him to the ministry, Bishop Macarius paid the main attention to the personal qualities of the protege and the degree of his education. For important priestly and archpriestly positions, he looked for candidates from graduates of theological academies. Concerned about the education of both priests and parishioners, Bishop Macarius blessed the establishment of dean libraries, where he subscribed and donated theological books. He noted that everyone has a desire to read, but church elders have neither sufficient funds nor the desire to set up libraries at every church. In 1862, the monthly magazine “Spiritual Messenger” began to be published in Kharkov, the editor of which was Archpriest Dobrotvorsky, a teacher at Kharkov University. With the blessing of Archbishop Macarius, it published articles devoted to Christian teaching, Church history, diocesan events, a review of scientific and spiritual literature, and contemporary reviews. The magazine contained articles by the head of the Orthodox mission in Jerusalem, His Eminence Kirill, the rector of the Russian Embassy Church in Constantinople, Archimandrite Antonin (Kapustin), Archimandrite Theodore (Bukharev), Archpriest Dobrotvorsky, K.I. Nevostruev. The Reverend Macarius saw the purpose of the magazine as revealing theological and scientific truths as applied to modern life. Ultimately, the journal was to replace the Diocesan Gazette; the “spiritual Messenger” aroused deep interest among the clergy of the diocese. However, due to lack of funds, the magazine was closed in 1867. Another magazine founded by Archbishop Macarius was the “spiritual Diary”. It has been published since 1864 and appears every week. The issue contained thematic extracts from the Holy Scriptures, Holy Fathers and Teachers of the Church; short teachings and miraculous incidents from the lives of parishioners; scientific articles; diocesan statistics. The magazine published sermons by Archbishop Macarius himself. But in 1866, Bishop Macarius decided to close it and replace it with ordinary Diocesan Gazette. In 1862, the second edition of Introduction to Orthodox Theology was published. Bishop Macarius wrote: “I absolutely do not find either the time or the desire to supplement and correct my “Introduction to Theology.” In 1867, in connection with the next edition of Dogmatics, the Right Reverend Macarius wrote: “I would very much like to correct my Dogmatic Theology better and then publish it, but when I remember that in this case I need to submit the book to the censor and wait, I give up and I decide to print it without corrections.” In 1868, Archbishop Macarius, on behalf of the Synod, revised and corrected his textbook for seminaries - “Manual of Dogmatic Theology”. The entire circulation was donated by the author to the benefit of religious educational institutions. Archbishop Macarius again began to engage in his cherished work - to compile the “History of the Russian Church”. The long break from work took its toll. The learned Archpastor wrote: “No matter how much I force myself to continue the story, I can’t do anything. Laziness has decisively overcome. However, I can’t guarantee yet: maybe you’ll want to put pen to paper.” By 1865, its IV and V volumes were published. They were accepted by the Russian scientific community with great joy. The learned bishop again revised the first three volumes of his “History of the Russian Church” and sent them to print. Archbishop Macarius, neat and precise in everything, most of all loved cleanliness and neatness in the environment in which he lived. The only exception was his office, where he spent most of his time. The Reverend Macarius always worked while standing at the writing table, writing with a quill pen, which he often dipped into the inkwell, shaking it to the side, which is why the floor and carpet were always splattered with ink. When the learned Archpastor deepened in thought, he quickly walked around the office, tore pieces of paper from something and scattered them around the room. The entire office, moreover, was littered with books. His Eminence Macarius received many newspapers, magazines and books every day. Books were scattered in disarray on and under tables, on and under sofas. But the Archpastor strictly forbade his cell attendants to put them in order. “Understand, brother,” he said in such cases, “this book is open, folded or pawned: these are all my notes and you don’t dare confuse me.” On January 6, 1867, His Eminence Macarius turned to the Synodal Chief Prosecutor Count Tolstoy with a proposal to establish a special fund for student scholarships. “In 1841,” he wrote, moving from his student’s bench to the bachelor’s department of the Kyiv Theological Academy ... I made myself the following vow: if God bless my intentions and works, then all the money that will follow from my writings will be kept inviolable until they amount to a large sum ... in order to establish annual prizes on the interest from it to encourage domestic talents devoting themselves to the cause of science and generally useful knowledge... Feeling the gradual weakening of my physical strength and fearing that in the event of my death, especially sudden, my long-standing vow would for some reason remain unfulfilled, I decided during my lifetime... to ensure its implementation.” So the sum of 120,000 rubles was donated by Archbishop Macarius for the establishment of the famous prizes named after him. The Kharkov period of service of Archbishop Macarius is remarkable for the abundance of sermons and instructive words spoken both in the cathedral and in diocesan churches. Subsequently, the sermons of Archbishop Macarius were published as a separate book, and constitute an important page in the history of Russian homiletics. In 1861, on February 19, the Highest Manifesto was promulgated on granting serfs the rights of free citizens. On March 11, this manifesto was read in the Kharkov Cathedral. Archbishop Macarius delivered an instructive word in which he said: “Now one of the greatest and most beneficial events that has ever taken place within the Russian land is taking place before us. Almost a whole third of the gigantic population of Russia accepts a new, better lot from the hands of their Most Pious Sovereign. About 23 million of our compatriots receive new civil rights and, as it were, a new life. ... Thought becomes exhausted, trying to embrace the entire enormity of the event, of which we see only the beginning. Only descendants, distant descendants, will be able to measure the full significance of this event and, of course, will write it down as the brightest era on the pages of Russian history. ... You especially, our brothers, on whom the royal mercy has now been directly poured out, know how to understand this extraordinary mercy, know how to appreciate it and worthily thank the Anointed of God with your good behavior and obedience to His sacred authority.” The Right Reverend Macarius responded to the introduction of zemstvo institutions in 1865 with the following admonition: “The Most Pious Sovereign, in the form of his fatherly concern for the happiness of his subjects, deigned to indicate that they themselves, in every country, in every region, forgetting all the differences of classes, amicably, unanimously take care of the common material needs of their region. But for our classes to truly forget their differences... and merge, as it were, into one class, into one civil family, no law, no power can do this. Only true Christian love for others can accomplish this. ... And as Christians, we also know that any work can only be crowned with complete success when it is overshadowed by the blessing of God and is done with the help of God.” Sympathizing with the transformations of the 60s, Archbishop Macarius compared the laws emanating from the throne of the Sovereign with new wine that is poured into old wineskins. He pointed out that “the old habit of living as our fathers and grandfathers lived without any distinction between what was good and what was bad”, “a strange apathy and indifference to public interests and exclusive concern only for ourselves”, “a careless expectation that one government should do everything for us”, “the increasing weakness of only talking about the public good, projects and reforms, and doing nothing or even doing the opposite” - all this is pathetic rags that prevent true improvement in life. On the other hand, the great Archpastor persistently warned the Christian flock against getting carried away by these transformations and against exaggerated expectations from them. “We live in a period of transformation,” said Bishop Macarius from the pulpit of the Kharkov Cathedral, “but at the same time we ourselves must transform, and all external transformations will bring us little, very little benefit if in our souls we remain the same as we were before. Since the highest ability of a person is the mind, then our transformation and renewal must begin from the mind, according to the word of the Apostle: be transformed by the renewal of your mind.” During his service at the Kharkov See, the Right Reverend Macarius received the following awards: in 1862 he was elevated to the rank of archbishop; in 1865 he was awarded the Order of St. Vladimir, II degree; in 1867 - the Order of St. Alexander Nevsky. In 1868, Archbishop Macarius was summoned to St. Petersburg to attend the Holy Synod. Celebrating the liturgy in the Kharkov Cathedral before leaving, he felt that he would no longer see the diocese dear to his heart. Indeed, two months after Bishop Macarius arrived in St. Petersburg, Metropolitan Joseph (Semashko) of Lithuania died. A month later, His Eminence Macarius was appointed Archbishop of Lithuania and Vilna. Years of administration of the Lithuanian diocese (1868–1879) “It is difficult to point out,” said one foreign scientist, an expert in the history of the Russian Church, “another Western Russian hierarch during the 19th century who would so deeply and correctly understand, protect and support the interests of Orthodoxy in Western Russia, like the famous Metropolitan Macarius Bulgakov.” The Lithuanian diocese was established in 1840 and was formed almost exclusively from the former Uniates of the northwestern region of Russia, reunited with the Orthodox Church in 1839. The indigenous Russian population of this region remained in a union for so long, and the oppression of the Roman Catholics on the Uniates was so strong that by the beginning of the 19th century the Uniates became very close to the Roman Catholic Church. Although the separation of the population from the Orthodox Church in 1569 was violent, the reunification of the Uniates in 1839 was peaceful. The main leader of the reunification movement, Metropolitan Joseph (Semashko), understood perfectly well the tact with which it was necessary to carry out this reunification. He said that it was necessary to “eradicate gradually and by prudent measures the alien elements remaining among the Uniates, merge the Uniates with the general mass of the Orthodox Church and give, perhaps, the only example of the religious degeneration of one and a half million people without any drastic measures.” Unfortunately, the short-sighted governors-general of the region interfered with the wise program of the Russian hierarch. Dolgorukov (1831–1846) was distinguished by religious indifference and publicly stated that he did not know whose faith was better, but he preferred Latin cuisine. Mirkovich (1846–1850) acted hesitantly in favor of Orthodoxy, fearing the Latin-Polish party in St. Petersburg. Bibikov (1850–1855) was directly influenced by this party. Nazimov's activities (1855–1863) led to the Polish rebellion of 1863, for which Muravyov was appointed to pacify. Under his leadership (1863–1865), a rapid, although not without some haste, transition of the population to Orthodoxy began. The civil authorities acted in harmony with the clergy. Kaufman (1865–1866) successfully continued Muravyov’s initiatives. Since 1866, Potapov became the governor-general of the region. The so-called “Potapovshchina” era (1866–1874) began. Potapov broke everything made by Muravyov. He publicly declared that he hated “extreme patriots” and drove them out of the region. The priests who came to congratulate his wife found a kind reception in the living room, and the Orthodox clergy were soon sent away with cold courtesy. Catholicism was given direct patronage, and it widely used the services of Potapov officials. Civil authorities not only did not help the clergy, but even directly refused the most necessary assistance. If not for the selfless service of the Russian Orthodox clergy, the reunion might have remained without a trace. From the majority of Roman Catholics, the Orthodox heard every now and then that the time of Orthodoxy had passed, that Kaufman was removed precisely because of him, that they should return to Latinism and in every possible way drive and persecute the Russians (as the Roman Catholics called the Orthodox), since no one supports them now. The authorities allocated land to the Orthodox, as if out of spite, 12–20 versts from the churches, and, moreover, in such a way that they had to walk past the church, and schismatics and Catholic soldiers were settled closer to the churches. Metropolitan Macarius pointed out to Potapov that “there are many cases when landowners who have converted to Orthodoxy are not allocated land, although there is the Highest will and order of the main leaders of the region, while landowners from schismatics and Catholics are allocated and endowed.” Metropolitan Macarius wrote: “Tolerance is violated, because there is no protection for the religion, not only the freely tolerated one, but also the dominant one.” In 1869, Metropolitan Macarius wrote: “I would have asked to retire long ago if I had any right to do so, but as a monk, I am bound by a vow of unconditional obedience.” Since 1870, after the Franco-Prussian War and the Vatican Council in Rome, secret Latin-Polish propaganda intensified. In their sermons, Latin priests spread the wildest fantasies regarding Orthodoxy. Polish brochures were distributed clandestinely, instructing peasants not to attend holidays organized by the Russian authorities and not to go to Orthodox churches. The peasant should not accept anything from the hands of the priest, and if the authorities ask: “Who dissuaded you?” answer: “my conscience does not give me peace; she gnaws at me and constantly says: man, you have ruined your soul.” Under no circumstances should priests be exposed to conspiracies. Another brochure said that the Russian faith was the invention of Peter the Great, it had lost contact with the Orthodox East and was nothing more than the cult of the Tsar. Some Polish peasants were so fanatical about their Orthodox neighbors that they repeatedly oppressed them and even threatened their lives. In 1874, Potapov was replaced by Albinsky. He was not such a persecutor of Orthodoxy as Potapov, and this immediately affected the accession movement. The number of requests to convert back to Latinism fell from 164 in 1874 to 17 in 1876. In addition to the issue of annexing the Uniates, Archbishop Macarius had to contend with numerous schismatics living in the Lithuanian region. In 1869, Bishop Macarius received deputies from Lithuanian Old Believers who wanted to open several parishes of the same faith. His Eminence Macarius blessed this endeavor. He supported both the missionaries Abbot Pavel (Prussian) and priest Pavel Tikhomirov, who enjoyed great authority among the Old Believers. Thanks to such efforts, many schismatics joined the Orthodox Church. To attend the Synod, Archbishop Macarius regularly came to St. Petersburg during the winter months. During this time he left his vicar to take his place. Important matters were postponed until the arrival of the Bishop himself. He devoted the rest of the year to diocesan affairs and scientific studies. As in the Kharkov diocese, the Right Reverend Macarius brought the activities of the spiritual consistory in order, only by appointing a professor of the theological seminary as secretary. Bishop Macarius also organized congresses of deans for mutual discussion of parish affairs. During the management of the Lithuanian diocese by His Eminence Macarius, 293 churches were built, restored and consecrated in the region, the Vilna Cathedral and the large church of the Holy Spirit Monastery were reconstructed and restored. As a member of the Holy Synod, Bishop Macarius headed the work of the Committee for the revision of the current charter of spiritual censorship and the Committee for the transformation of the judiciary in the ecclesiastical department. Archbishop Macarius took part in correcting the Russian and Slavic translations of the Holy Scriptures. In addition, on behalf of the Holy Synod in 1874–1875. His Eminence Macarius inspected theological academies: St. Petersburg, Moscow, Kyiv and Kazan. The difficult situation that arose in these years between the Bulgarian and Greek Churches required the participation of the Russian Church. Archbishop Macarius represented the Russian Orthodox Church and submitted on its behalf an official opinion on the necessary issues. Living in the summer months at the bishop’s country dacha, the learned archpastor worked on the next volumes of the “History of the Russian Church.” He completed VII and wrote volumes VIII and IX. Volumes VI, VII, VIII and IX were prepared for printing, which were published in 1870, 1874, 1877 and 1879, respectively. In 1879, Archbishop Macarius was summoned to Moscow, which was bidding farewell to its famous Metropolitan Innocent, the enlightener of Siberia and the Far East. The Holy Synod appointed His Eminence Macarius to perform the funeral service for the great archpastor. Soon Archbishop Macarius headed the orphaned Moscow See. The rector of the MDA, Archpriest S. Smirnov, wrote: “Moscow has a new metropolitan and thanks God and the Sovereign for the appointment of such a great, most learned saint.” Years of administration of the Moscow Metropolitanate (1879–1882) His Eminence Macarius arrived in the ancient capital of Russia on May 7, 1879. The clergy met the archpastor at the Chudov Monastery. Three days after his arrival, he served liturgy in the Assumption Cathedral of the Kremlin. As the Hierarchimandrite of the Holy Trinity Sergius Lavra, Bishop Macarius, in the very first days of his service at the Moscow see, came to the monastery of St. Sergius. Many people gathered under the walls of the ancient monastery to see the illustrious metropolitan, famous not only for his scientific and theological works, but also for his fair and zealous attitude towards his flock. The state of affairs in the Moscow diocese was difficult and it was difficult for the new Metropolitan. Severely punishing those who were guilty, Vladyka was again subjected to undeserved reproaches, so that the last years of his life were often likened by his contemporaries to martyrdom. N.S. Leskov wrote: “And now the powerless malice of low people does not tire of working in that unworthy direction - which is understandable: such an intelligent and characterful person as Metropolitan Macarius cannot be liked by everyone equally...”. Moscow did not leave anyone indifferent to itself. She left a deep mark in the heart of Metropolitan Macarius. Bishop Macarius considered his service at the Moscow See to be a great mercy of God. He fell in love with her not only with the love of an archpastor for his flock, not only with the love of a Russian citizen for the capital of his state, but also with the love of a Russian historian for the very source of Russian national and spiritual life. Noting the special piety of the Muscovites, Bishop Macarius said that he saw “in Russia, and especially in its heart in Moscow, such an inexhaustible spring of piety that, without a doubt, it will be enough for many centuries not only for the internal life of Russia, but also for the enlightenment of pagan peoples.” Being a full member of the Imperial Academy of Sciences in the Department of Russian Language and Literature, Bishop Macarius was present at the opening of the monument to A.S. Pushkin on July 6, 1880 and delivered a solemn speech. In 1880, Metropolitan Macarius was awarded the Order of the Holy Equal-to-the-Apostles Prince Vladimir, first degree. A contemporary recalls: “The service of Metropolitan Macarius was a true spiritual triumph. Vladyka served quickly, but his exclamations were so expressive and so sincere that they involuntarily invited prayer, and the grace and beauty of his movements complemented and strengthened the impression. With a pectoral cross and a dikiri in his hands, he overshadowed the people with his characteristic grace. With his weak voice, he chanted and very skillfully proclaimed the words of prayers. He was all sublime and inspired. At the end of the liturgy, he said a deeply edifying word by heart. It was a lively, brilliant and fascinating conversation-improvisation, not requiring any notebooks or notes, and, moreover, exemplary in its diction. How much simplicity and grace there was in the archpastor’s words, how strong and convincing his thought was, and finally, how much freedom, animation and expressiveness there was in his pronunciation - only those who had the good fortune to listen to him could judge this.” The scientific creativity of the honored metropolitan during the Moscow period of his life was still intense. In 3 years, Bishop Macarius published volumes X and XI of the History of the Russian Church, prepared volume XII for printing, and began preparing volume XIII, for which he made a detailed plan and prepared materials. Who knows how many wonderful works the great mind of the Moscow Metropolitan would have created if Providence had pleased to extend the years of his life. Death of Metropolitan Macarius During the summer, Metropolitan Macarius lived in the bishop's country house in the village of Cherkizovo. On June 9, Vladyka was completely healthy and all morning, according to his established order, he went about his business and then received visitors. After the reception, at 12 noon, he went to the bathhouse located on the pond, in which he swam daily since May 29. But as soon as I took a dip twice, I felt unwell and hurried to get out of the water. He began to get dressed, but he couldn’t, and he was frightened and said repeatedly: “Lord, what is this?” On the way to the house, Vladyka fainted. They carried him into the office and sent for the doctors. Three people arrived and took all measures, but to no avail: the Metropolitan died at half past 12 o’clock in the morning. On June 14, after the funeral service, the body of Metropolitan Macarius arrived at the Trinity Lavra at about six o'clock in the evening, and was laid to rest in the Trinity Cathedral. That same evening they celebrated a memorial service, and the next day they performed a funeral liturgy. The service was led by Archbishop Leonty of Warsaw. After the liturgy, the rector of the MDA, Rev. S.K. Smirnov said the word. After the liturgy, a memorial service was served in the cathedral. At the end of the funeral service, the coffin was carried around the Trinity Cathedral with a litia, and then the funeral procession headed to the Assumption Cathedral. After the litany, the body was placed in a tomb built on the western side of the Assumption Cathedral near the grave of Augustine, Archbishop of Moscow. He was a tireless devotee of science, who with his remarkable works made a great and valuable contribution to the treasury of Russian Orthodox theology and church history and at the same time the most benevolent and generous encourager of the scientific works of other figures. His “Theology” is still the best and most complete system of dogma of the entire Orthodox East, on which for 50 years all the spiritual youth of our Fatherland have been continuously educated. His “History of the Russian Church” is not only a scientific monument, but also an artistic one, which still surprises all the best historians. Not a single Russian scientist studying in the field of Orthodox Theology can do without the theological and church-historical works of Metropolitan Macarius. Theological legacy of Metropolitan Macarius In 1842, the first theological work of Metropolitan Macarius, “Our Holy Father Demetrius of Rostov, Saint and Wonderworker, dogmatic teaching selected from his writings,” was published in “Christian Reading.” In 1843, the next scientific work was published, which attracted the attention of the scientific world, “History of the Kiev Academy.” In 1846, the beginning of the “History of the Russian Church” was published under the title “The History of Christianity in Russia before Equal-to-the-Apostles Prince Vladimir.” In 1847, Metropolitan Macarius published “Introduction to Orthodox Theology,” for which he received the degree of Doctor of Theology and was awarded a pectoral cross decorated with precious stones. This book was translated into French under the editorship of Archpriest I. Vasiliev and published in Paris in 1857. In 1852, “Orthodox Dogmatic Theology” appeared in 5 volumes. For this work, the author received gratitude from the Emperor and the full Demidov Prize. The book was translated into French and published in Paris in 1859. In 1855, Bishop Macarius published “The History of the Russian Schism, known as the Old Believers.” This book was also introduced as a guide in seminaries and academies. In 1857, the publication of the famous extensive work of the Right Reverend Macarius, “History of the Russian Church,” began. The first three volumes were published. In 1866 volumes IV and V were published, 1870 – VI, 1874 – VII, 1877 – VIII, 1879 – IX, 1881 – X and in 1882 – XI. Like N.M. Karamzin, Metropolitan Macarius prepared the XII volume of his “History,” but it was published after his death. Upon the release of each volume, positive reviews of this work were published in almost all secular and spiritual magazines. In 1867, Metropolitan Macarius published an abridged version entitled “Guide to the Study of Orthodox Dogmatic Theology.” This book was transferred to the Holy Synod, which made it a textbook on dogmatics in theological seminaries. Assessing the “History of the Kyiv Academy”, Mikhail Bulgakov’s graduation essay, Saint Philaret wrote: “The work is worthy of attention in terms of the abundance of information collected and the order in which it is presented, although there is something to cut off in detail and something to clean up in expressions. Praise for Feofan Prokopovich should be moderated and limited. Perfection is ascribed too generously to the theology of Irenaeus Falkovsky, and its shortcomings are not shown, which would not be superfluous to mention out of obligation of impartiality. Although the subject of the essay is not theological, however, by touching upon various scientific subjects with judgment, the writer shows himself worthy of a master’s degree.” The Kyiv Academy itself wanted to publish the work of Macarius. However, the author asked to be given this right in order to correct the shortcomings. According to the instructions of Metropolitan Philaret, Macarius Bulgakov made corrections and additions to his work 1 . Introduction to Orthodox Theology Since 1843, Hieromonk Macarius taught basic theology. Throughout 1843-45, Father Macarius thought a lot about the content of the subject and seriously revised it. The next course was called “Encyclopedia of Orthodox Theology” 2. And finally, it was published under the title “Introduction to Orthodox Theology.” Macarius had as his predecessors Archimandrite Dimitry (Muretov) and Archbishop Innokenty (Borisov). However, Muretov's lectures, like Innocent's, differ significantly from Macarius' lectures. Archim. Dmitry, in many cases almost literally repeating Innocent, spoke very briefly about the system of theological sciences, teaching mainly general Christian basic theology. In contrast, Archimandrite Macarius set himself the goal of writing precisely an “encyclopedia of theological sciences” and gave an introduction specifically to Orthodox Theology 3 . The final course was thought out and developed by Archimandrite Macarius independently. It was developed over 4 years of teaching. For this essay, Metropolitan Macarius was awarded the degree of Doctor of Theology. All the Archpastors who read this work responded to it with keen interest. Among them, Archbishop Gregory of Tver (future metropolitan), Archbishop Vasily of Polotsk, Archbishop Vladimir of Kazan, Archbishop Nikanor of Warsaw and the Right Reverend Elpidifor, former rector of Macarius at the seminary, brought deep gratitude to the author for the book 4 . A.I. Petrov wrote in the magazine “Moskvityanin”: “A detailed and thorough solution of all preliminary questions of theology, a precise distribution of theological sciences by content and volume, and, finally, exemplary in clarity, distinctness and purity of scientific presentation - all this found in the book shows in it the fruit of a long, diligent, comprehensive development of theological knowledge.” Archimandrite Dimitri (Muretov), ​​as can be seen from the program of his lectures, sought to give an introduction to general Christian theology and gave an introduction in a philosophical vein. In contrast, Archimandrite Macarius (Bulgakov) gave an introduction specifically to Orthodox theology, and his introduction is church-historical in its method of presentation. In the treatise on religion, the difference between the course of Macarius and Demetrius is very great. Macarius included a treatise on the truth of the existence of God, the existence and immortality of the human soul in his “Introduction” under the influence of St. Philaret. The "Introduction" was published in 1848. In 1857 it was translated into French. The following year, 1858, together with “Dogmatic Theology” by Archimandrite Anthony (Amphiteatrov), it was translated into Greek. Orthodox Dogmatic Theology Fragments of the review of St. Innocent of Kherson: “The work we are considering is a rare and most gratifying phenomenon in our theological literature, the like of which it has not seen on its horizon for a long time and, in all likelihood, will not see again soon. The most foreign theological literatures, despite their long-standing development and centuries-old improvements, do not represent, especially in modern times, creations with such merits as the Orthodox dogma of the Right Reverend Macarius. Theology, as a science, has been moved far forward by this multi-learned creation and has gained a lot by the fact that in it it was completely exposed from scholasticism and the Latin language and thus introduced into the circle of Russian literature and offered, so to speak, for general use for all lovers of theological knowledge. But the greatest merit of the author is that in his work, for the first time, he depicts with all the power and persuasiveness, in a learned and at the same time understandable language, those dogmas and provisions by which the Eastern Orthodox Church differs from all other Christian faiths. After this, a foreign theologian cannot in any way say that in the Eastern Church they are accustomed to believing in their opinions unaccountably: for the new Orthodox dogma contains such an account in everything, the like of which most of the non-Orthodox churches have not yet presented.” “Firstly, regarding the plan, the Right Reverend Macarius knew how to lay the foundation for his work much better and more firmly than his predecessors and, in general, other processors of dogmatic theology. Taking as his starting point the very concept of the Christian religion, as not just the primitive one or representing the natural union of man with God, but religion in its complemented and corrected form through Revelation - as the union of fallen man with God, restored supernaturally through the Sacrament of Redemption and grace - he divided his dogma in the most natural way into two parts according to the very type of dogmas, some of which belong to it, as religion in general, and others, as religion restored, supernatural, Christian. The first (part) sets forth the general teaching about God, and the second - the teaching about God as the Savior of fallen men and about His relationship to the special, supernatural human race, which God has exclusively for man of the restored religion, as our Redeemer, Sanctifier, Judge and Rewarder.” “Secondly, in relation to the method, or method of revealing theological truths, the Right Reverend Macarius examines and reveals each dogma from all sides from which it can be useful in science. The examination always opens with a detailed presentation of the subject of the teaching of the Church, as the guardian of Orthodoxy, and the author, not limiting himself here to citing only the main points of this teaching regarding the main dogmas, exposes it (the first) with clarity regarding all others, even in relation to some particular truths. The presentation of the doctrine of the Church, regarding each dogma, is always followed by confirmation of it from the Holy Scriptures, much more excellent than that of previous dogmatists, both regarding the abundance of texts and their selection, and especially regarding the disclosure and application to the subject being proven. Following the indication of the existence of dogmas in the Holy Scriptures, it is always given in detail how these same dogmas constantly existed in the tradition of the Universal Church, and there are a whole series of witnesses to this tradition - the Fathers and Teachers of the Church of the first six centuries. For this, for a further explanation of the dogmas, the author calls for help on their history itself, which, due to its importance, has long been a special science in foreign literature, but in our country has remained in oblivion, and gives in its dogma a place for an impartial look of common mind on Christian dogmas, while successfully avoiding two shortcomings: the rationalistic and scholastic directions. And, finally, the moral conclusions from the dogmas, which the author contains in each chapter, are everywhere in decent completeness, imbued with Christian feeling, and like a ripe and juicy fruit make you want to taste them with your own taste - through experience.” “Thirdly, regarding the volume of content that His Eminence Macarius destined for himself, his dogmatics surpasses all previous experiments of this kind in Russian literature. He achieved this, in addition to the vastness of the method itself, firstly, by giving a place in his dogmatics to some hitherto not included in it subjects, such as, for example, an outline of the gradual revelation of dogmas in the Orthodox Church, the history of dogmatics itself, etc.; and secondly, because he tried with extraordinary thoroughness to reveal those dogmas that constitute the distinctive character of the Orthodox teaching of the Eastern Church and are rejected or distorted in other Christian denominations, such as the doctrine of the eternal origin of the Holy Spirit from God the Father, the seven Sacraments of the Church, the veneration and calling for help of saints, prayer for the dead, and so on.” “Fourthly, and in its very presentation, the dogmatic theology of the Right Reverend Macarius differs from all previous works of this kind: it is written in pure, correct, modern Russian language, which can be understood by every somewhat educated and intelligent Russian person; Moreover, this work is presented not so much in the form of an academic textbook, but in the form of a national guide, and therefore free from all boring and heavy forms of scholasticism, almost inevitable in short school textbooks. The author, with his special gift of expressing himself simply and clearly about the most sublime subjects, was able to achieve the highest degree of general intelligibility in his work. With all fairness, we can say that the science of Orthodox dogmatic theology, which hitherto, as a science, was the exclusive property of the school, was brought by the author out of its close walls into the realm of real life and presented for public use.” “In general, the Orthodox dogmatic theology of His Eminence Macarius represents a) the most perfect work of all that has hitherto appeared in our country in the same field, and not only equal in scientific processing to the best modern foreign experiences, but also superior to them in no small respects; b) independent and original work: because the author, neither in the system, nor in the method, nor in the way of presenting the truths, did not follow any of the domestic and foreign theologians, but followed his own path, deeply thought out and correctly measured, drawing information from the first sources, from which he himself found many and all of them were significantly processed, and thus, with tireless work, a harmonious and enormous whole was erected, which, with all the desire such phenomena, in all likelihood, will remain the only one for a long time; c) a work that satisfies all modern requirements of science, according to a harmonious system and the derivation of all parts and truths from one beginning, according to the deep and extensive scholarship of the author, according to the dominant historical direction, so akin to theology as a positive science, according to excellent clarity and intelligibility in the way of revealing truths, even according to a purely Russian style, which constantly bears the stamp of sound taste; d) a work that constitutes an important merit not only for the science of Orthodox theology, which the author undoubtedly advanced very far forward, - not only for our spiritual education, in the history of which the emergence of its dogmatics will once serve as one of the most remarkable eras - but in general for the entire Russian Church, for all Orthodox compatriots who will receive in this work - which they have long desired - a possibly complete, harmonious, thorough and publicly accessible presentation of the distinctive dogmas of their Churches so precious to their minds and hearts.” Metropolitan Macarius worked on his dogmatic system for several years, honing his expressions in lectures at the Kyiv Academy. Considering the dogmatics of Metropolitan Macarius, Professor Archpriest F.I. Titov lifted from the archives the manuscripts of both his own student lectures and programs on theology, and student recordings of lectures on dogmatics of his predecessors - Archbishop Hilarion (Borisov) and Bishop Dimitri (Muretov). From a simple comparison of the programs of these lectures it is clear that the system of Metropolitan Macarius is the fruit of independent and extremely deep theological work. For Metropolitan Macarius, dogma is the truth of life or the truth of life, and therefore, revealing dogmas, he teaches life, understanding life as the active fulfillment of our duties - the commandments of Christ. The idea runs through all of his dogma that if we really delved into the dogmas, then much would enter the minds of Christian society that preachers from the church pulpit are trying to instill with difficulty, that then teaching activity would be easier, and its goals would be achieved more successfully. Metropolitan Macarius wrote: “The thought that God is infinitely just could do a lot for our morality, if we kept it vividly and deeply in our mind and heart” (D.B., vol. 1, par. 23, 3, 6). Metropolitan Macarius in his “Dogmatics” persistently pursued the idea that dogmas should not be the subject of theoretical knowledge alone: ​​one must certainly look at what they mean, what they will require as their consequences in the practical life of Christians. Both “Introduction to Orthodox Theology” and “Orthodox Dogmatic Theology” were quickly translated into many foreign languages. The Introduction was translated into French in 1857 in Paris: Macaire. Introduction a la Theologie orthodoxe. Paris. J.Cherbulier. 715 pp., 1857. The Introduction and Theology were translated into Greek. The introduction was translated by Archimandrite Neophytos (Pagida): εις Χριστον πιστιν δογματικης θεολογιας Εν Αθηνας 1883 580 σ . Dogmatic Theology was translated by N.E. Papadopulo: θεολογιαν Εν Λειψια 1858 301 σ . Titov F. Macarius (Bulgakov), Metropolitan of Moscow and Kolomna: historical and biographical sketch. T. 1. K., 1895, p. 83.