Orthodox Dogmatic Theology. Volume 1

Early years of life (1805–1812) Early years of teaching (1830–1835) Years of rectorship (1835–1841) Literature used in compiling the biographical sketch Summary table of the main works of Archbishop Philaret (Gumilevsky) Literature about Archbishop Filaret (Gumilevsky) Essay by Philaret, Archbishop of Chernigov. For the reader Archbishop Filaret, in the world Dmitry Grigorievich Gumilevsky, was born in 1805. His father was the priest of the village of Konabeevo, Shatsk district, Tambov province, Grigory Afanasyevich Konabeevsky, distinguished by deep piety, was known as a wonderful preacher and an exemplary shepherd. The birth of the future archpastor was announced by the ringing of a bell by the holy fool Alexei, who labored in the feats of fasting and prayer for 25 years in the village of Konabeevo. When asked about the reason for the ringing, he replied: “Alyoshka is glad that the great Timoshka was born! And he will call, call all over Rus'.” From the age of 5, Dmitry sang in the choir and knew almost the entire Psalter by heart. One day, during the spring ice drift, Dmitry jumped onto an ice floe. The ice moved so quickly that the boy did not have time to notice how he was in danger. There was no one on the shore, and the boy exclaimed in tears: “Mama! At least pray for me!” And suddenly the ice floe turned towards the shore and was pulled towards the cape. Dmitry managed to jump ashore. The boy never revealed this incident to his parents, but until the end of his life he knew for sure that he was saved through the prayers of his mother. Education and upbringing (1812–1830) Priest Gregory paid great attention to raising children. Every evening he gathered his family at the table and read aloud from the Prologue or from the Lives of St. Demetrius of Rostov. Dmitry's father himself devoted a lot of time to studying with his son. Already a student at the Shatsk School, Dmitry spent a lot of time studying with his father during the holidays. From the age of 7 (1812), his father sent him to the Vyshinsk Hermitage to the learned monk Hierodeacon Nikon, the former prefect of the Ryazan Seminary. In two years, the boy became familiar with all the subjects of the school course. Hierodeacon Nikon (later archimandrite) said that he and Dmitry were walking through the forest. The boy stepped on a large snake. The snake wrapped itself around his leg. The boy fearlessly shook the shoe off his foot, and the snake fell with the shoe. Then, taking a stick, he chased the snake and, having caught up with it in the bushes, said, turning to it: “You did not hurt me, for my Guardian Angel did not allow you to hurt me.” The monks of the Vyshenskaya monastery, having learned about this incident, served a thanksgiving prayer to the Mother of God for the miraculous salvation. In 1816, from the Vyshensky monastery, Dmitry entered the Shatsky Theological School. During the holidays, Dmitry visited the Sarov Monastery with his pious mother and aunt. (Even before, the Monk Seraphim told Nikita, who came to him for a blessing, that his cousin “will salt, salt all over Russia.”) They went to Sarov on foot and, having served the Liturgy, went to the forest where the Monk Seraphim’s cell was. On the forest road they met a monk who seemed to be waiting for them. The blessed seer, having blessed the pilgrims, looked carefully at Dmitry and said: “This youth will be a great lamp of the Church and will be glorified throughout Rus' as a learned man.” Subsequently, the Monk Seraphim spoke about the youth Dmitry that “God gave him the talent to take a book out of his pocket every month.” In 1819 the young man entered the Tambov Seminary. The Right Reverend Jonah, later Exarch of Georgia, was present at the exams. Wanting to know the names of Dmitry and Nikita, he was surprised by their surnames: the surname of the first was Konabeevsky, and the other Tartarov. His Grace Jonah ordered the names to be changed (which was often done in seminaries at that time): the first to be called Gumilevsky (from the Latin humilis - humility), and the second Angelov. At the end of the first year in the theological department, Dmitry began to woo the bride, fulfilling the desire and will of his father. But soon he had a wonderful vision, which he told his brother Nikita about. With tears in his eyes, Dmitry told his dream: “I see in a dream a saint like Basil the Great who came to me, and he solemnly tells me: your and your father’s plan will be destroyed, and what was told to you in advance by Bishop Jonah will be fulfilled. Take my works from the Tambov Seminary Library, you will see my image in them, and read them in Latin and Greek. Moreover, go every day to Matins in the archdeacon’s church and stand before the image of the saint and wonderworker Demetrius of Rostov.” Having told this, Dmitry asked his friend not to reveal what he had told to anyone until his death. In 1826 he entered the Moscow Theological Academy. In 1829, Dmitry submitted a petition to the academic authorities to accept monasticism. Metropolitan Philaret of Moscow noted Gumilevsky with a special distinction, giving him his name at the time of tonsure. After accepting the monastic rank on January 19, 1830, Filaret Gumilevsky six months later, on June 29, was ordained hierodeacon. Hierodeacon Philaret was soon ordained as a hieromonk and accepted the position of librarian. The academic library became a home and a treasury of knowledge for the young teacher. Hieromonk Philaret was assigned to teach the History of the Russian Church. Through constant painstaking work, the young teacher gave his lectures an exciting character, awakening in students a genuine interest in Russian church history. Two years later, the Academy Council entrusted him with the chair of moral and pastoral theology. According to the recollections of contemporaries, after receiving the opportunity to serve at the throne of God and “until his death, every service, from Cherubim to communion, tears flowed from his eyes. Having received the Lamb and reading the prayer before communion, he sobbed. And for a long time, having partaken, he could not stop his tears. Forgetting, it seems, everything around him, he cried, sighed and prayed.” The development and scientific works of the young theologian took place under the strict attention and care of the great Moscow Saint Philaret (Drozdov). The fatherly care of St. Philaret of Moscow was noticed by everyone. The great metropolitan submitted his sermons to a young disciple for viewing. A legend has been preserved that Metropolitan Philaret of Moscow was preparing him to be his successor. In 1835, Filaret was appointed rector of the academy and elevated to archimandrite. In addition, he was appointed abbot of the Moscow Epiphany Monastery. A.I. Muravyov wrote about him to Count Protasov: “Among the learned archimandrites, the first place is occupied by the rector of the academy, Filaret, young in years, but very knowledgeable, modest and fasting, able to inspire respect for himself.” While engaged in administrative work, Archimandrite Philaret did not stop reading books and writing theological works. Under the new rector, the academic library increased enormously from the acquisition of books of theological and historical content. Everything that came out best in Russia and abroad was unacceptably subscribed to the library. A.V. Gorsky, later the famous rector of the MDA, was a student and close friend of Filaret Gumilevsky and always consulted with him. "My God! - recalled one of the students, - but none of us students could ever think of anything bad about Father Filaret. God forbid! This was a righteous man. Yes, he and Gorsky didn’t even have time to think about sin: they spent their whole lives in work, in studies, and how! Three or four hours a day, they didn’t get to sleep anymore.” While occupying the rector's post, Archimandrite Philaret founded an academic journal - the famous “Works of the Holy Fathers in Russian translation, with additions of spiritual content.” Filaret received the task from the Synod to again translate from the Greek work of John Chrysostom by Fr. The rector appointed a special committee that worked under his direct supervision. The Synod instructed the Moscow Theological Academy to compile notes on all subjects of the seminar course. The academy's professors coped with this task brilliantly. The Rector himself compiled notes on the history of the Russian Church, dogmatic theology and patristics. During the 7 years of rectorship of Filaret (Gumilevsky), the rise of scholarship at the MDA reached unprecedented heights. This time was called the golden age of the academy. The students recalled: “Our life at the academy was patriarchal and free. Under Filaret, it was not a crime not to go to some lectures: he himself, when he found students in their rooms during class, if they were sleeping, he sent them to class, and if he found them writing or reading, he did not remind them that they now had to be in class.” During the inspection of the academy in 1840 by Saint Philaret of Moscow, order and serviceability were found in all parts. The rector received the blessing of the Holy Synod. Episcopal ministry at the See of Riga (1841–1848) Filaret (Gumilevsky) hoped to devote his whole life to the Moscow Theological Academy. However, Providence was willing to change his fate. Thanks to the pastoral activity of Bishop Irinarch of Riga, the joining of Protestant Latvians to Orthodoxy began in Livonia (the Baltic states). As a result of the intrigues of the secular authorities, His Eminence Irinarch was forced to leave the department. Metropolitan Filaret of Moscow appointed Filaret (Gumilevsky) to this place, realizing that in the current situation no one else could cope better with the administration of the diocese. The consecration as Bishop of Riga took place in the Kazan Cathedral on December 21, 1841. He was able to arrive in Riga only six months later, in July 1842. The movement of Latvians towards the adoption of Orthodoxy, which began under the Right Reverend Irinarch, began to intensify. There were a lot of people who wanted to accept the true faith, and they all went to Riga to Bishop Philaret, who conducted the matter of accession with great foresight and caution, for which he received approval from the secular authorities. German Protestants rebelled against Orthodoxy with all their bitterness. Governor General Baron Palen ordered one investigation after another against the Latvians who were seeking Orthodoxy. They were kept in prison for a long time and subjected to corporal punishment, which led to the death of innocent sufferers. Bishop Filaret interceded a lot for them and during his lifetime acquired the name Filaret the Merciful. The local authorities ordered that a peasant who wished to convert to Orthodoxy receive a note from the estate office of a Protestant landowner indicating the city where Orthodoxy would be accepted. The note usually indicated a city where there was no priest! When a peasant arrived, they smeared his face and head with tar. He was going to another city; but, not allowing him to become a priest, he was flogged and put in prison, where he sat for 3-4 months until Bishop Philaret sought his release. They released him not in his clothes, but in prison clothes, with a black triangle on his back, and his head half shaved. A family that was without a worker for 3–4 months could not pay for the land and was kicked out of the estate. Where there was a movement to join, they reported a riot and sent troops. Others were driven through 1,500 spitzrutens twice. Peasants who joined Orthodoxy were denied passports. However, all this only increased the people’s jealousy of Orthodoxy. The Orthodox flock grew and expanded. From May to September 1845, 650 fathers of families joined the Church, and another 400 expressed a desire to become Orthodox. There was an urgent need to perform divine services in the Latvian language. Bishop Filaret obtained permission for this from St. Petersburg and entrusted the translation of liturgical books into Latvian to priest Mikhailov, who knew the language well. In 1845, on St. Thomas Week, Bishop Filaret opened a service in Latvian with special triumph. The service, performed in the native language of the Latvians, made an indelible impression on them. The church could not accommodate everyone who came. Already by January 1, 1848, all Latvians and Estonians who converted to Orthodoxy numbered 106 thousand 462 people! Prof. Rosberg (a Protestant) said: “crowds of simple-minded villagers, without any encouragement, without hoping for any earthly benefits, peacefully strove under the unshakable canopy of the Eastern Church. This was the most sublime, touching and pure spectacle of Her (the Eastern Church) triumph.” His Grace Filaret perfectly understood the need not only to perform divine services in the native language of his flock, but also the need to provide Latvian priests. Following the many Latvian priests who were ordained by Bishop Filaret, entire settlements were ready to convert to Orthodoxy. Wishing to prepare worthy shepherds for the Church in the future, the Bishop opened a theological school in Riga, which accepted children of Latvians and Estonians. Filaret was going to open a seminary. New churches were built and the number of parishes was increased. Parochial schools were opened at each church. It was in Riga, amid intense pastoral activity, that the hardworking bishop found time to work on theological works. Here “History of the Russian Church” and “Historical Teaching about the Fathers of the Church” have been prepared for publication. An eyewitness testifies: “Lord, how much this saint worked in Livonia! He knew no peace either day or night... Prosphora was his daily breakfast, lunch, and dinner. A leather sofa, a simple table, a huge pile of written and white paper, a writing utensil and a glass of tea at the end of the table. Here he described the suffering of the new children of the Orthodox Church with his weary, emaciated hand. It was David who plucked his Father's lambs from the mouth of a ravenous beast. It was Daniel in the lion's den." The year 1848 filled the cup of suffering for Bishop Philaret. The German barons did everything to slander him before their superiors and remove him from the pulpit. For his part, the Right Reverend did everything to get closer to the authorities of this region, but seeing that all his efforts were in vain, Bishop Philaret began strenuously asking the Synod to transfer him to another department. At the Kharkov department (1848–1858) In December 1848, Bishop Filaret was honorably transferred to the department in Kharkov. Here his fruitful ministry lasted 10 years. In matters of administration of the diocese, Vladyka was independent. He gave little space to the members of the consistory and treated the position of the clergy with great concern. Concerned about the level of education, Vladyka, when visiting parishes, always tested the pastoral knowledge of priests and demanded that they study theological literature. The Reverend Philaret looked upon the parish pastor as a teacher in the broadest sense of the word. Filaret Gumilevsky built two monasteries: the male Kuryazhsky and the female Khoroshevsky. New buildings were built at the seminary, and a women's diocesan school was established. During the years of Bishop Filaret's stay at the Kharkov See, the Russian people endured a lot of suffering caused by the Crimean War. The Bishop constantly met on Nikolaevskaya Square all the troops passing through Kharkov to Sevastopol, and greeted them with parting words, blessing them with icons and sprinkling them with holy water. When the influx of wounded soldiers overwhelmed the hospital department, Bishop Filaret immediately gave the seminary building to the defenders of the Motherland and distributed the students into private apartments. The Bishop received four Highest thanks “For the hospitality shown to the passing troops, for the blessing of images of squads No. 85 and No. 86 of the Tula province, for the distribution of canvas shirts to 150 wounded during the blessing, for the proposal to establish a Society for the care of the wounded and sick in the Kharkov military-temporary hospital.” And here the Right Reverend Philaret did not abandon his studies in theological works. He prepared the famous work “Historical and statistical description of the Kharkov diocese” and the first half of the Russian Patrology course “Review of Russian spiritual literature from 862 to 1720”. In addition, articles and two volumes of teachings delivered in Riga were published. For his zealous service to the Church of Christ, Bishop Philaret was awarded in 1854 the Order of the Holy Equal-to-the-Apostles Prince Vladimir, 2nd degree. In 1857, Filaret (Gumilevsky) was elevated to the rank of archbishop. In May 1858, His Eminence Philaret was summoned to St. Petersburg to attend the Holy Synod. After a year, he was appointed to the department in Chernigov. Vladyka turned 54 years old. At the Chernigov department (1859–1866) Chernigov was the last seat of Archbishop Philaret. Here his ministry lasted 7 years. This period was the most fruitful for his scientific and theological activities. Long-term and comprehensive experience, a rich store of knowledge allowed him to revise and prepare for publication major works: “Historical review of hymns and chants of the Greek Church”, “Historical and statistical description of the Chernigov diocese”, “Addition to the review of Russian spiritual literature”, “Russian saints”, “Holy ascetics of the Eastern Church”. Here he published the famous “Orthodox Theology”. Saint Philaret of Moscow was the first to evaluate this work: “good work.” The Bishop put the affairs of the seminary in order and built a new building. To give future pastors a decent education, he attracted the best teaching forces and increased their salaries from diocesan funds. In 1862, Archbishop Filaret opened a student library at the seminary and donated all his works to it, and in his will he indicated that his personal library, numbering 1,572 items, should also be transferred there. The tireless worker-archbishop founded a printed organ in Chernigov - “Chernigov Diocesan News”, which began publishing in July 1861. A religious school for children of the clergy was opened in Starodub. In Chernigov, Vladyka opened a women's school, donating 1000 rubles from his own funds. The Bishop renovated the Yeletsky Monastery, built a printing house in it at his own expense and donated it to the monastery. Zealous for the education of the people, Archbishop Philaret ensured that the number of parochial schools increased to 848 by 1863. There were more than 17 thousand students. Love and scientific interest in the history of his homeland prompted the Archpastor to engage in the archeology of the Chernigov land. Having comprehensively studied Russian chronicles, Vladyka discovered ways that Russian historical literature had not known before him. Having decided to restore the ancient Transfiguration Cathedral in Chernigov in its original form, Bishop Filaret decided to establish a special society for the protection of local ancient monuments. The works of His Eminence Philaret aroused keen interest not only among clergy, but they also enjoyed high authority in secular society. “There was almost no secular literary magazine that did not devote several articles to an analysis of his writings, paying tribute to his talent and knowledge.” Many scientific societies honored him with diplomas. In 1847, Vladyka was elected a full member of the Imperial Society of Russian History and Antiquities, as well as a corresponding member of the Imperial Russian Archaeological Society. In 1852 he became a full member of the Russian Geographical Society and an honorary member of the Kharkov Imperial University. Since 1856 he has been an honorary member of the Imperial Russian Archaeological Society. Since 1857 - honorary member of the Kyiv Theological Academy. In 1860, Archbishop Filaret became a doctor of theology (at the Kyiv Theological Academy). Since 1865 he has been an honorary member of the Moscow Theological Academy. In 1866, Archbishop Filaret was awarded the Order of the Holy Blessed Prince Alexander Nevsky. Death of Archbishop Philaret His earthly journey ended in 1866, when he was only 61 years old. A terrible disease, cholera, appeared in the Kyiv land, threatening to spread to the neighboring Chernigov province. It was at this time that His Eminence Filaret decided to visit the places affected by the disaster. “I find my trip timely and beneficial,” the archbishop responded to objections, “the people have lost heart, they should be encouraged.” Vladyka left Chernigov on August 5 and managed to visit several parishes. He arrived in Konotop on August 8 already sick. In the evening the illness worsened. Around midnight he took unction and received the Holy Mysteries of Christ. At 5 o'clock in the morning on August 9, 1866, he was gone. The terrible disease did not reach Chernigov and stopped. The news of the death of the famous archpastor spread throughout the diocese. When the bishop’s body left Konotop, all the people gathered at the cathedral and escorted the coffin 2-3 versts outside the city. From one church to another, the bishop was escorted with banners and a religious procession with incessant singing. In Chernigov, the beloved archpastor was met by many people, joined by students from educational institutions. “And, God, how the children cried!” - exclaims an eyewitness to the events. The burial ceremony was performed by Bishop Porfiry of Chigirin, vicar of the Kyiv Metropolis. The body of His Eminence Philaret was laid to rest in the Chernigov Ilyinsky Holy Trinity Monastery. In his will, written in 1853 and opened after his death, Archbishop Philaret wrote: “Before You, Lord, I am an unpaid debtor. The blessings and mercies poured out by You on me, a sinner, are boundless; but I have paid and am paying for Your love with the wickedness of my heart. Lamb of God, take away the sin of the world, cover my debts with the Truth of Your Father! Intercessor of Christians, good Mother of the Son of God, do not leave me unworthy, protect me, a sinner, with Your prayer to Your son and Your God.” Theological activity of Archbishop Philaret The scientific and theological heritage of Archbishop Philaret (Gumilevsky) is very extensive. His published works number 160 titles. They represent carefully selected and well-systematized materials concerning various aspects of church theological science. With his scientific works, Archbishop Filaret enriched theological science not only with research that was profound in its scientific approach, but also opened important areas of scientific activity. "Orthodox dogmatic theology" A course of lectures on dogmatic theology was compiled by Archbishop Philaret during his rectorship at the MDA (1835–1841). Occupying the Chernigov See, Archbishop Filaret, taking into account his comprehensive life experience and the acquired stock of scientific knowledge, revised the academic course and prepared it for publication in 1864. “Orthodox Theology” immediately attracted attention and went through 3 editions (1864, 1865 and 1882). “Orthodox Dogmatic Theology” is a two-volume work with a total volume of more than 900 pages (the first volume is 390, the second volume is 540 pages). Archbishop Philaret, following the holy fathers, sets out the dogmas in two stages: theology proper (the doctrine of God in Himself) and economy (the doctrine of God in relation to His relation to creation). The first volume consists of an unchanged Introduction (the basic concepts and methodology of the subject are presented here), the First Part, which sets out the doctrine of God in Himself and the moral application of the dogma, and the Second Part (God in the manifestation of creatures), which in the first part reveals the doctrine of God as the Creator of the world, the Provider of the world, in the second part as the Creator and Provider of the world of incorporeal spirits, and in the third - as the Creator and Provider of the world. Provider of man. The second volume, continuing to reveal the Second Part of Dogmatics (economy), consists of several sections. The fourth section talks about God's Council for the salvation of people. The fifth section (Son of God - Savior of man) is devoted to Christology and soteriology. The teaching about Divine grace, the seven Church Sacraments and the Church itself is in the sixth section. Finally, the seventh eschatological section contains the doctrine of the final destinies of the whole world, the Second Coming of Christ, the general Resurrection and the last Last Judgment. “Orthodox dogmatic theology” of Archbishop Philaret, in the words of N. N. Glubokovsky, provides real satisfaction to scientific inquisitiveness in dogmatic issues. With this dogmatic system, the Russian Church responded to the apologetic and intellectual demands of its time. The dogmas of faith, according to Archbishop Philaret, despite their positive nature, have a deep connection with each other and form an organic whole. As N.N. Glubokovsky noted, in building a dogmatic system, Archbishop Filaret first of all put forward the moment of historical illumination, revealing the genetic integrity of the development of theological thought. According to Prof. A.L. Katansky, thanks to the historical method of revealing the content of dogmas, Archbishop Philaret’s “Dogmatics” can be called a transition from dogmatic theology to a historical presentation of dogmas. "Historical teaching about the Fathers of the Church" The initial course of lectures given by Archbishop Philaret at the MDA was revised by him during the administration of the Riga See (1841–1848). The book in 3 volumes was first published in St. Petersburg in 1859 and went through four editions (1859, 1882, St. Petersburg, 1996 - Holy Trinity Lavra from the edition of 1859, 2001 - Sretensky Monastery from the edition of 1882). The Holy Synod appreciated this work and in 1859 awarded Archbishop Philaret the degree of Doctor of Theology. “Historical Doctrine of the Fathers of the Church” covers the period from the 1st to the 13th centuries, touching not only the Western and Eastern Byzantine fathers, but also the Russian fathers. When presenting the works of the Father of the Church, the author sets out his brief life, pointing out the circumstances of the appearance of his creations; gives an analysis of the works in a systematic manner and concludes with a general description of the theology of the Holy Father. The work consists of three volumes; the total volume is more than 1000 pages (I – 240 pp., II – 384 pp., III – 450 pp.). The first volume consists of an Introduction, where the scope of science and basic concepts (Father of the Church, Teacher of the Church) are discussed; two sections (the first is dedicated to the apostolic men, the second embraces the Fathers of 140–312) and an Appendix, which contains the Doctors of the Church Tertullian, Clement of Alexandria and Origen. The second volume (it covers the period from 312 to 420) is dedicated to the great Cappadocian fathers. Finally, the third volume (first part 420–610, second part 610–850, third part 850–1206), ending with the consideration of the Byzantine Fathers by Theophylact of Bulgaria and Peter of Damascus, includes Metropolitan Hilarion of Kyiv, the Venerable Nestor the Chronicler and ends with a consideration of the works of Cyril, Bishop of Turov. “Historical Doctrine of the Fathers of the Church” is the first Russian course in patrolology. This work was a textbook in theological academies, and its abridged version was introduced as a textbook on patristics in theological seminaries. When reading this patrol course, one is struck by the abundance of theological literature involved, as well as the indispensable references to primary sources read by the author in the original. Of all the courses on patrolology, “Historical Teaching about the Fathers of the Church” stands out for its complete coverage of the personalities of the Holy Fathers and its detailed presentation. This course still remains unsurpassed both in its scientific and educational significance, and in the depth of solutions to individual theological issues. About many holy fathers who made a significant contribution to the development of Orthodox theology, whose works are an important milestone on the path of Christian thought, can only be read in this detailed work. Professor N.N. Glubokovsky 2 credited His Eminence Philaret for correctly defining the scope of patrol science, i.e. completeness of theological analysis of the works of the holy fathers. The researcher, analyzing first of all the dogmatic teaching, must pay attention to all the theological topics touched upon in the work of the Father of the Church: interpretation of the Holy Scriptures, liturgical issues, philosophy, philology and much more. In addition, Archbishop Filaret gave Patrology a strictly historical direction, where everything receives factual motivation and true meaning, both in genesis and content. "Review of Russian spiritual literature" “Review of Russian Spiritual Literature” is the first and only course in Russian patrolology. Following Saint Jerome, who wrote the book “On Remarkable Men” - the first history of Christian literature - Archbishop Philaret included in his work the works of both Russian holy fathers and ecclesiastical writers, as well as the works of secular persons. In the preface to his work, Archbishop Filaret emphasizes that he sought to write a review, and not a history of literature, and therefore deliberately limits himself to brief and most significant remarks. The author considers it his duty to mention not only important writers, but also to mention little-known writers in order to maintain scientific objectivity and completeness of coverage of historical personalities. The Review consists of two books with a total volume of 511 pages (274 and 237). The first book consists of four periods and covers Russian spiritual writers from the 9th to the 18th centuries. Archbishop Philaret begins the first period (862–1237) with the holy enlighteners of the Slavs Cyril and Methodius and ends with Metropolitan Cyril I, and also cites the works of nameless authors of this time. The second period (1237–1410) opens with the works of Bishop Cyril of Rostov and reaches Epiphanius the Wise. The third period - from the holy Metropolitan Photius to Tsarevich John, the son of Ivan the Terrible, and the compiler of the second Novgorod Chronicle - covers the period 1410–1588. Finally, the fourth period, covering the years from 1588 to 1720, includes both southwestern and northern Russian spiritual writers. The second book gives an overview of writers of the 18th and 19th centuries (1720–1863), starting from the direct students of the Likhuds (Feodor Polikarpov Orlov) to such famous families as A.S. Khomyakova, F.N. Glinka, St. Petr Delitsyn, I.N. Pevnitsky, V.I. Lebedev... The book is equipped with an alphabetical index. Filaret (Gumilevsky) worked on this work for many years, choosing for scientific processing a branch of knowledge that had been almost untouched in scientific and theological works before him. The book was first published in 1859. After the second edition was published in 1863, Archbishop Filaret worked hard on additions. They were published in the unofficial part of the Chernigov Diocesan News and from 1863 to 1865 took up to 290 pages of close printing (190 pages of additions to the first book and 100 pages of additions to the second). Some paragraphs have been completely revised. Filaret himself intended to publish these additions in a separate book. In 1870, his heirs intended to do the same. Finally, in the third edition of 1884, these additions were published and included in the text of the book itself. The “Review of Russian Spiritual Literature,” unfortunately not yet republished, surpasses in completeness of coverage all hitherto known works on this subject. This work is a real encyclopedic reference book. "Historical overview of the hymns and hymns of the Greek Church" Saint Philaret (Gumilevsky), being an expert in church singing, prepared this work for publication in the last years of his life, occupying the Chernigov see. In an effort to approach the history of the divine services of the Orthodox Church from a scientific perspective, His Eminence Philaret carefully read the published works of the Church Fathers and writers dedicated to divine services. While working on the book, the learned archpastor carefully and more than once revised the Greek manuscripts of the Moscow Synodal Library, and also ordered other Greek manuscripts from Vienna. The book contains quotations from the originals in Greek and gives instructions on the editions of the manuscripts. A rich scientific apparatus is involved, including publications of primary sources, as well as extensive literature on the subject. The work of His Eminence Philaret contains unique information about many authors of church hymns, which can only be gleaned from this book. The book consists of three parts with a total volume of 393 pages (184, 95 and 100) and covers the period from the 1st to the 17th centuries of Christianity (1–1664). The first part examines the creators of church hymns, starting from the Apostles to the Monk Simeon of Divnogorets (1–625). The second part is opened by George Pisis and completed by Metropolitan Ignatius (626–860). The third part begins with Patriarch Photius and ends with Meletius Sirigus (867–1664). The book is equipped with alphabetical and subject indexes. The book went through four editions (1860 - St. Petersburg, 1864 - Chernigov, 1902 - St. Petersburg, 2000 - reprint, Holy Trinity Lavra of St. Sergius). "A Historical Survey of the Chanters" is a major contribution to historical liturgy. This is an important addition to the patrol course. The book can serve as a good reference book on many subjects of church theology: Church history, patrolology, hagiology, historical liturgics and source studies... And in this area, Archbishop Filaret left remarkable research. First of all, we should note the work “Russian Saints, Honored by the Whole Church or Locally.” The work consists of three books (September-December – 612 pp., January-April – 585 pp., May-August – 568 pp.). Wanting to present to the Orthodox reader the wealth of Russian holiness, Archbishop Philaret took care not to miss a single saint revered by the Church. He looked for acts of spiritual administration with messages about their church veneration. Having an edifying goal in front of him, Eminence Philaret also cared about the historical goal. Talking about the life of the saint, the author constantly points to manuscripts of his life and other sources, and cites scientific research in footnotes. This work is a direct continuation of the “Lives of the Saints” by St. Demetrius of Rostov, whom Archbishop Philaret revered from his youth. In his essay “Saints of the South Slavs,” Archbishop Filaret presented the spiritual life of our kindred Slavic peoples. Metropolitan Philaret (Drozdov) wrote to him: “Thank you for informing me of your work “Saints of the South Slavs.” You have made a new discovery in the fullness of the Orthodox Church.” Another interesting work in the field of hagiology, which we owe to Archbishop Philaret of Chernigov, is the book “Holy Ascetics of the Eastern Church”. Here the author reveals to the reader the holiness-filled life of holy virgins and desert women. Having conquered the weakness of female nature with the help of God's Grace, they became examples of spiritual life for the entire Christian world. The review ends with the 10th century: information about other centuries was found in Greek manuscripts inaccessible to Archbishop Philaret. In the history of Russian science, this is actually the first fundamental work. Through the work of many scientists, a huge amount of material was collected, but a complete history of the Russian Church was missing. As N.N. writes Glubokovsky, the selfless and gifted Archbishop Filaret boldly took and successfully carried out the scientific systematization of the accumulated material. He gave a detailed picture of the historical development of the Russian Church from the beginning of its emergence to his time. The wealth of factual material, clarity of style, abundance of extracts from handwritten sources make this book an important work for the historian. “History of the Russian Church” is distinguished by the completeness of the material, which the Right Reverend author strove for in all his writings. The internal criterion for Archbishop Philaret was the firm conviction that “a historian of the Church must be faithful to the truth, and for this he must be a true Christian.” Following the historical and theological methodology in the presentation of events, Archbishop Filaret first of all paid attention to events that were most important in their influence on the position of the Church. These events were the invasion of the Mongols, the division of metropolises, the adoption of the patriarchate and the synodal period. The distribution of historical material carried out by His Eminence Philaret remains in its basic outline to this day. In an abbreviated form, “The History of the Russian Church” first saw the light in 1859, and, as determined by the Holy Synod, was published many times as a textbook. Archbishop Filaret is known not only as a scholar-theologian, but also as a wonderful preacher. Three volumes of his teachings were published for the first time in 1858. The words and speeches that Bishop Philaret addressed to his flock during his arduous service at the Riga See occupy two volumes. Especially famous are his “Conversations on the Sufferings of Our Lord Jesus Christ,” which the Right Reverend delivered during Great Lent while at the Kharkov See. There are 60 total conversations. Bishop Philaret approached the Gospel story as a true historian and presented the narratives of the Evangelists in strictly chronological order. Thus, he revealed to his flock the Gospel events in their clear historical character and order. In his edifying “Conversations”, imbued with the spirit of sincere and heartfelt love, Archbishop Philaret gives lessons in authentic Christian life to people of various ages and backgrounds. The moral teachings of Bishop Philaret are inextricably linked in “Conversations” with the dogmatic teaching of the Church, which is so necessary for every Christian. In the “Conversations” you can find a detailed, accurate and clear presentation of the most important dogmas of the Orthodox faith; they contain answers to many pressing questions of the theologically concerned Christian: the Divine dignity of the Savior, His consubstantiality and equality with God the Father, the necessity of the suffering and death of Jesus Christ for the salvation of mankind, the necessity of God’s grace in the matter of salvation, and much more. Articles and other works Among the works of Archbishop Philaret, attention is drawn to his scientific and theological articles and critical notes, distinguished by the thoroughness of his study of the issue and the depth of his conclusions, sometimes ahead of his time. Among them, one should point out the “Research on the Death of Tsarevich Dimitri”, published in the journal “Reading in the Society of Russian History and Antiquities”, 1858, No. 1. The involvement of almost all sources on this issue - both domestic and foreign - allowed the author to dot all the i’s in this complex issue. None of the subsequent historians who dealt with this topic ever rose to the level of this article. A historical and theological analysis of the works of Archbishop Philaret is a matter for future detailed research. Without being able to note the merits of his other, no less talented works, one should point to works on biblical studies and translations. Among the first are “On the Epistle of the Apostle Paul to the Galatians” and “The Teaching of the Evangelist John about the Word.” Among the second is a translation of the “Spiritual Meadow” by John Moschus and a translation from the Syriac “Testament” of St. Ephraim the Syrian. SPbDA professor A. N. Barsov wrote: “everyone knows his (Archbishop Philaret’s) numerous works, filled with deep learning; not a single modern theologian can do without their help.” The highest rescript that accompanied the Order of St. Alexander Nevsky, granted to Archbishop Philaret, said: “His scientific works constituted an adornment of spiritual Russian writing.” The merits of Archbishop Philaret (Gumilevsky) to Russian theological science are truly great. His memory will be preserved forever in the history of the Russian Orthodox Church and theological science. 1. Veniamin (Yakovenko), abbot. Filaret, Archbishop of Chernigov // ZhMP, 1966, No. 10, pp. 47–56. 2. Vladimirov N., priest. Archbishop of Chernigov and Nizhyn Filaret (Gumilevsky) and his preaching. Zagorsk, 1969. 3. Glubokovsky N.N. Russian theological science in its historical development and the latest state. M., 2002. 4. Lisova N.N. The dogmatic system of Archbishop Philaret (Gumilevsky) / Lisova N.N. Review of the main directions of Russian theological academic science in the 19th – early 20th centuries. // Theological works, No. 37, M., 2002, p. 21–22. 5. Listovsky I.S. Filaret, Archbishop of Chernigov. Chernigov, 1894. List of works of Archbishop Philaret (Gumilevsky) Alphabetical list 1. Avgar, Prince of Edessa and the Image of the Savior Not Made by Hands // Chernig. diocesan Izv. – 1861. – 4. 2. Conversations about the suffering of our Lord Jesus Christ, spoken by Philaret, Bishop of Kharkov and Akhtyrsky: In 2 parts - M., 1857. (Book 1. - II, 224 pp. Book 2. - 238, II pp.) (2nd ed. St. Petersburg, 1859; 3rd ed. 1884) 3. Divine service of the Russian Church of pre-Mongol times. – M.: Imp. about history and Russian antiquities at Moscow. Univ., 1847. – 42 p. 4. Gennady, Patriarch of Constantinople // Orthodox. review. – M. – 1860. – April. 5. Wake up, wake up immediately, while there is time: (From the conversations of His Grace Philaret, Archbishop of Chernigov). – M., 1890. – 8 p. 6. Gamaleevsky Kharlampiev Convent. – Chernigov: Type. Eliinsky Monastery, 1862. – 43 p. - Ott. from: Add. to: Chernigov. diocesan Izv. – 1863. – No. 6. 7. The Voice of God to the Sinner: Teachings of Philaret, Archbishop of Kharkov and Akhtyrsky. – Chuguev: Type. Ukrainian Headquarters military settlements, 1857. – [2], 166, [5] p. 8. The Life of St. Sergius, Abbot of Radonezh and All Russia, Wonderworker. – Pg.: Tuzov, 1915. – 32 p.: ill. 9 . Life of St. Theodosius of Pechersk translated into Russian // Scholar. zap. Second Department of the Imp. Academician Sci. – 1856. – Book. 2. 10. Life of Saint Demetrius, Metropolitan of Rostov: With the image of St. Demetrius of Rostov: To the 200th anniversary of his death (Oct. 28, 1709–1909). – St. Petersburg: Tuzov, 1910.– 23 p.: ill. 11. Life of Saint Mitrofan, Bishop of Voronezh. – St. Petersburg: Tuzov, 1904. – 24, 8 p.: ill. 12. The Life of the Holy Righteous Simeon of Verkhoturye: Borrowed. from the book “Russian Saints” by Filaret, Archbishop of Chernigov. – 2nd ed. – M., 1887. – 36 p. (1891/95/96) 13. Life of Saints Cyril and Methodius, Slavic enlighteners: In memory of the 1000th anniversary. – St. Petersburg: Tuzov, 1885. – 30 p.: ill. (1885, 1908) 14. Lives of the holy ascetics of the Eastern Church. – 2nd ed., With the image of the holy ascetics Acad. F.G. Solntseva. – St. Petersburg: Tuzov, 1885. – 260, XXXIV p.: ill. (1898, [Rep. reproduced 3rd ed.], – M.: 1994) 15. Lives of saints revered by the Orthodox Church, with information about the feasts of the Lord and the Mother of God and about the miraculous icons revealed / Comp., with additional. from others, with images of saints and holidays of Acad. F.G. Solntseva. – St. Petersburg: Tuzov, 1885. September. – 316, IV p.: ill. Oct. – 289, III p. Nov. – 332, IV p.: ill. (1892, 1900) 16. Comments on the draft charter of general education institutions and on the draft general plan for the organization of public schools. – St. Petersburg, 1862. 17. Research about the 13th century Russian preacher Bishop Serapion of Vladimir and his Words. – M.: Type. Seeds, 1843. – 34 p. 18. Research on the death of Tsarevich Dimitri. – M.: Univ. typ., 1858. – 32 p. – From: Readings in Imp. Island of Russian history and antiquities at Moscow. un-those. – Book 1. 19. Historical and statistical description of the Chernigov diocese. – Chernigov: Type. Shapira, 1873. - Book. 1: General overview of the diocese. – 1873. – 154 p. Book 2: Chernigov bishop's house, theological seminary and schools. – Chernigov: Gub. typ., 1873. – 242 p. Book 3: Monasteries. – 1873. – 392, V p. Book 4: Convents and closed monasteries. – Chernigov: Gub. typ., 1873. – 256. V p. Book 5: Lip. city ​​of Chernigov. Counties: Chernigovsky, Kozeletsky, Surazhsky, Krolevetsky and Ostersky. – Chernigov: Zem. typ., 1874. – 444, 4, 5 pp., 1 l. table Book 6: Counties: Novgorod-Seversky, Sosnitsky, Gorodnitsky, Konotop and Borzensky. – Chernigov: Zem. typ., 1874. – 542, 4 p. Book 7: Starodubsky, Mglinsky, Novozybkovsky, Glukhovsky and Nezhinsky districts. – Chernigov: Gub. typ., 1873. – 439 p. (1852/58, 1859) 20. Historical overview of the hymns and chants of the Greek Church, with notes and photographs of ancient musical notation. – St. Petersburg, 1860. – 358 p. (1864/1902/1995) 21. Historical teaching about the Fathers of the Church. – 2nd ed., rev. and additional – St. Petersburg: Tuzov, 1882. – T. 1–3. 22. Historical teaching about the Fathers of the Church: Abridged. – Chernigov: Type. Eliinsky Monastery, 1864. – 307, VIII p. 23. History of the Russian Church: Period 1–5. – M.: Univ. typ., 1847/48 (1849/53; 1857/59; 1862; 1888). 24. Kamensky Assumption Convent. – Chernigov: Type. Elias Monastery, 1863. – 19 p. - Ott. from: Add. to Chernigov. diocesan Izv. – 1862. – No. 23–24. 25. Cathedral Chernigov monasteries: Ilyinsky, Eletsky and Borisoglebsky: With adj. several unpublished St. Demetrius and many grammarians. – [Chernigov, 1861]. – 178 s, 1 l. ill. 26. On the biography of Chernigov Archbishop Anthony // TKDA, 1862. 27. Cyril and Methodius, Slavic enlighteners. – M.: Imp. about history and Russian antiquities at Moscow. University, 1846. – 30 p. - Ott. from: Readings in Imp. Island of Russian history and antiquities at Moscow. un-those. – 1846. – Nov. - Book 4, 5. 28. When should a person’s upbringing in faith begin? // Chernig. diocesan Izv. – 1861. No. 1. 29. Kozeletsky St. George Monastery: [Description]. – Chernigov: Type. Eliinsky Monastery, 1862. – 36 p. 30. Brief historical description of the Rykhlovskaya desert. – Chernigov: Gub. typ., 1873. – 88 p. 31. Krupitsky Baturinsky third-class monastery of St. Nicholas: Brief historical sketch. – Chernigov: Type. Eliinsky Monastery, 1862. – 44 p. 32. False prophets // Wanderer. – 1862. – No. 1. 33. Maksakovsky Spassky Convent. – Chernigov: Type. Eliinsky Monastery, 1864. – 26 p. 34. Maxim the Greek. Historical research // Moskvityanin. – 1842. – Book. P.S. 45–96. 35. Materials for the history of the Astrakhan diocese: (From the “Review of Russian Spiritual Literature” by Archbishop Philaret). – Astrakhan, 1898. – 9 p. 36. A few words about the book “Stoglav” // Moskvitian. – 1849. 37. New wine in old wineskins // Soulful. reading. – 1861. – March. 38. About the works of St. John Chrysostom on the organization of public worship. – St. Petersburg, 1849. – 55 p. 39. Review of Russian spiritual literature, 862–1720. – St. Petersburg: Type. Imp. Academician Sciences, 1857. – 300 p. – Dept. Ott. from: Uchen, zap., ed. The second department of the Imp. Academician Sci. – 1856. – Book. 3. (1859/61) 40. General overview of the Chernigov diocese. – Chernigov, 1861. – 134 p. 41. Explanation of the Lord’s Prayer // Wanderer. – 1864. – M., p. 3–7. 42. Description of the Gamaleevsky Kharlampiev Monastery. – Chernigov: Gub. typ., 1873. – 36 p. 43. Description of the Glukhovsky Peter and Paul Monastery. – Chernigov: Gub. typ., 1873. 10 p. 44. Description of the Dumnitsky Mother of God Monastery. – Chernigov: Gub. type., 1873. – 18 s. 45. Description of the Kamensky Assumption Monastery. – Chernigov: Gub. typ., 1873. – 14 p. 46. Description of the Kozeletsky Monastery. – Chernigov: Gub. typ., 1873. – 30 p. 47. Description of the Krupitsky Monastery of St. Nicholas. – Chernigov: Gub. typ., 1873. – 38 p. 48. Description of the Maksakov Spassky Monastery. – Chernigov: Gub. typ., 1873. – 24 p. 49. Description of the monasteries of Gamaleevsky Kharlampiev and Kamensky Uspensky // Chernig. diocesan Izv. – 1862, 1863. 50. Description of the Nezhinsky Annunciation second-class monastery, called “Nazareth” of the Blessed Virgin Mary. – Chernigov: Gub. typ., 1873. – 52 p. 51. Description of the Nezhinsky convent. – Chernigov: Gub. typ., 1873. – 18 p. 52. Description of the Novgorod-Seversky Spaso-Preobrazhensky first-class monastery. – Chernigov: Gub. typ., 1873. – 122 p. 53. Description of the Chernigov Yelets Monastery. – Chernigov: Gub. typ., 1873. – 34 p. 54. Experience of explanation on the letter of the Apostle Paul to the Galatians by His Eminence Philaret, Archbishop of Chernigov. – Chernigov: Type. Eliinsky Monastery, 1862. – 174, 2 p. 55. About ancient schools, almshouses and brotherhoods // Chernig. diocesan Izv. – 1862. 56. Where did the indigenous people of Livonia receive Christianity from: from the East or from the West? // Moskvitian. – 1843. 57. Letters of Philaret, Archbishop of Chernigov [V.G. Nazarevsky]. – M.: Univ. typ., 1883. – 24 p. 58. Letters from Filaret, Archbishop of Chernigov, to A.V. Gorsky / With notes. Archpriest S. Smirnova. – M.: Type. Volchaninova, 1885. – 309 p. 59. Letters from Filaret, later Archbishop of Chernigov and Nizhyn, to N.N. Sheremeteva, 1835–1849: (From the architect village of Pokrovsky) / Ed. with a preface and note. Nikolai Barsukov. – St. Petersburg: Type. Stasyulevich, 1900. – 101 p. 60. Epistle of Leo, Metropolitan of Russia, to the Latins about unleavened bread, with information about the author of the letter // Temporary Imp. Islands of Russian history and antiquities near Moscow. un-those. – M., 1849. – Book 4. 61. Rules for monastics // Wanderer. – 1861. 62. Orthodox Dogmatic Theology. – Chernigov: Type. Eliinsky Monastery, 1864. – Parts 1–2 in 1 volume. The same. – 2nd ed. – 1865. The same. – 3rd ed. – St. Petersburg: Tuzov, 1882. 63. Analysis of Mr. Smirnov’s essay: History of the Moscow Slavic-Greek-Latin Academy. – [SPb., 1858]. – pp. 169–176. 64. Russian saints, revered by the whole Church or locally: An experience in describing their lives / Op. F.A.Ch. – Chernigov: Gub. typ., 1861–1864. 65. Ryazan hierarchs // Christian, reading. – 1859.-T. 1. Ryazan hierarchs: [Biography. certificates]. – [SPb., 1859]. – 49 s. 66. Unauthorized teaching // Wanderer. – 1862. 67. Testimony from the times of the apostles on how the name Jesus should be written and the cross depicted // Additions to the ed. Creations of St. Fathers in Russian lane – M., 1843. – Part 1. 68. Holy Mount Athos - the earthly destiny of the Mother of God: The area and its inhabitants, with a brief outline of the Russian Panteleimon Monastery. – 14th ed. – M.: Athos. Rus. Panteleimon Monastery, 1908. – 36 p.: ill. (1867, 1886) 69. Svyatogorsk hostel Assumption hermitage. – Kharkov: Univ. typ., 1851. – 39 p. 70. St. Great Martyr Demetrius of Thessalonica and the Thessalonica Slavs // Readings in the Imp. Island of Russian history and antiquities at Moscow. un-those. – M., 1847. – Book. 6. 71. Holy icons of the first six centuries // Chernig. diocesan Izv. – 1861. – No. 4. 72. Saints of the South Slavs: An Experience in Describing Their Lives. – Chernigov: Type. Eliinsky Monastery, 1865. – 2 volumes 1: Months of January, February, March, April, May, June. – 1865. -V, 112 p. 2: Months July, Aug., Sept., Oct., Nov., Dec. – 1865.– 286, III p. 73. Words, conversations and speeches of Philaret, Archbishop of Chernigov and Nizhyn: In 4 hours - 2nd ed. – Chernigov: Type. Eliinsky Monastery, 1863. – 795 p. section pag. 74. A word against hostility, biased towards denunciations, spoken by Philaret, Archbishop of Chernigov and Nizhyn. (From the Maloros lane). – Chernigov: Gub. typ., 1859. – 12, 12 p. 75. Contents of the “Golden Chain” manuscript, belonging to the beginning of the 14th century // Readings in Imp. Island of Russian history and antiquities at Moscow. un-those. – 1846–1847. – Book 2. 76. An abbreviated history of the Russian Church by Philaret, Archbishop of Chernigov. – St. Petersburg: Synod, typ., 1869. – 232, IV p. 77. The teaching of the Apostle Paul about the Antichrist // Chernig. diocesan Izv. – 1861. – No. 2. 78. The Teaching of the Evangelist John about the Word. – Chernigov: Type. Eliinsky Monastery, 1869. – 247 p. 79. Teachers, called by God and self-proclaimed: (From the words of Philaret, Archbishop of Chernigov). – Sergiev Posad: Type. Holy Trinity Sergius Lavra, 1902. – 16 p. – (Trinity, book; No. 623). 80. Christian freedom // Wanderer. – 1862. 81. Cherneev Nikolaevsky Monastery. – Kharkov: Univ. typ., 1849. – 27 p. 82. Chernigov: [Ist. essay]. – Chernigov: Type. Elias Monastery, 1863. – 80 p., 1 sheet. table 83. Chernigov monasteries: Ilyinsky, Yeletsky and Borisoglebsky. – Chernigov, 1861. 84. Black Sea Nikolaevskaya hermitage near the Lebyazhye Estuary. – Kharkov: Univ. typ., 1856. – 35 p. 85. Translations of Blessed John Moschus Spiritual Meadow / Translation. from Greek – M., 1848. 86. Testament of St. Ephraim the Syrian / Trans. from the Syriac text with notes // Chernig. diocesan Izv. – 1862. – No. 5. 87. Letters of the Right Reverend Lazar Baranovich, Archbishop of Chernigov and Novgorod-Seversky / Trans. from Polish - Chernigov. – 1865. 88. Epistles of Saint Ignatius the God-Bearer // Chernig. diocesan Izv. – 1861. 1. Notes on the Holy Scriptures // Chernig. Eparch. Izv., 1862, No. 1, 3, 7, 10, 16. 2. Notes on the Holy Scriptures // Chernig. Eparch. Izv., 1864, 1865. 3. Explanation of the Lord's Prayer // Wanderer. – 1864. – M., p. 3–7. 4. Experience of explanation on the letter of the Apostle Paul to the Galatians by His Eminence Philaret, Archbishop of Chernigov. – Chernigov: Type. Eliinsky Monastery, 1862. – 174, 2 p. – Extracted from: Chernigov. diocesan Izv. – 1862. 5. The teaching of the Apostle Paul about the Antichrist // Chernig. diocesan Izv. – 1861. – No. 2. 6. The teaching of the Evangelist John about the Word. – Chernigov: Type. Eliinsky Monastery, 1869. – 247 p. 7. The appearance of the Lord to Saul. // Chernig. Eparch. Izv., 1862, No. 2. 1. Blessed Augustine, Bishop of Japan, a word on Christian teaching. //Chernig. Eparch. Izv., 1863, No. 24. 2. Blessed Jerome, letter to Gavdentius about the education of the young Pacatula. // Chernig. Eparch. Izv., 1866, No. 5. 3. Testament of St. Ephraim the Syrian / Trans. from the Syriac text with notes // Chernig. diocesan Izv. – 1862. – No. 5. 4. John Chrysostom: raising children. / Per. from Greek // Chernig. Eparch. Izv., 1864. 5. Translations of Blessed John Moschus. Spiritual Meadow / Transl. from Greek – M., 1848. 6. Letters of the Right Reverend Lazar Baranovich, Archbishop of Chernigov and Novgorod-Seversky / Trans. from Polish - Chernigov. – 1865. 7. Useful and harmful members in society. Per. from Greek From the works of John Chrysostom. // Chernig. Eparch. Izv., 1864. 8. Epistles of Saint Ignatius the God-Bearer // Chernig. diocesan Izv. – 1861. 1. Orthodox Dogmatic Theology. – Chernigov: Type. Eliinsky Monastery, 1864. – Parts 1–2 in 1 volume. The same. – 2nd ed. – 1865. The same. – 3rd ed. – St. Petersburg: Tuzov, 1882. 2. Prophet. // Chernig. diocesan Izv. – 1861. No. 1. 3. Testimony from the times of the apostles on how the name Jesus should be written and the cross depicted // Additions to the ed. Creations of St. Fathers in Russian lane – M., 1843. – Part 1. 4. Comparison of Lutheranism with Orthodoxy. // Chernig. diocesan Izv. – 1868. 1. Historical teaching about the Fathers of the Church. – St. Petersburg, 1859. T. 1. – 1859. -XXX, 240, IV p., 1 p. portrait T. 2. – VIII, 384 p. T. 3. -VIII, 450 p. (2nd ed., corrections and additions - St. Petersburg, 1882. Abridged. - Chernigov, 1864. - 307, VIII p.) 2. About the works of St. John Chrysostom on the organization of public worship. – St. Petersburg, 1849. – 55 p. 1. Review of Russian Spiritual Literature, 862–1720. – St. Petersburg, 1857. – 300 p. (2nd ed. – Kharkov, 1859–1861. Book 1: 862–1720. – 1859. – 448 pp. Book 2: 1720–1858: (Dead Writers). – St. Petersburg: Typ. Pratsa, 1861. – [4], 212 pp. 2nd ed., additional – Chernigov, 1863. Book 2: 1720–1863. – 4, VI, 311 pp. Review of Russian spiritual literature, 3rd ed., with amendments. – St. Petersburg: Tuzov, 1884. Book. 273 pp. Book 2: 1720–1863. – pp. 278–511. 2. Epistle of Leo, Metropolitan of Russia, to the Latins about unleavened bread, with information about the author of the letter // Temporary Imp. Islands of Russian history and antiquities near Moscow. un-those. – M., 1849. – Book 4. 3. Contents of the “Golden Chain” manuscript, belonging to the beginning of the 14th century // Readings in Imp. Island of Russian history and antiquities at Moscow. un-those. – 1846–1847. - Book 2. 1. The Life of St. Sergius, Abbot of Radonezh and All Russia, Wonderworker. – Pg.: Tuzov, 1915. – 32 p.: ill. 2. Life of St. Theodosius of Pechersk translated into Russian // Scholar. Zap. Second Department of the Imp. Academician Sci. – 1856. – Book. 2. 3. Life of Saint Demetrius, Metropolitan of Rostov: With the image of St. Demetrius of Rostov: To the 200th anniversary of his death (Oct. 28, 1709–1909). – St. Petersburg: Tuzov, 1910. – 23 p.: ill. 4. Life of Saint Mitrofan, Bishop of Voronezh. – St. Petersburg: Tuzov, 1904. – 24, 8 p.: ill. 5. The Life of the Holy Righteous Simeon of Verkhoturye: Borrowed. From the book “Russian Saints” by Filaret, Archbishop of Chernigov. – 2nd ed. – M.: Type. Sytina, 1887. – 36 p. Same. – 3rd ed. – 1891. The same. – 6th ed. – 1895. The same. – 7th ed. – 1896. 6. Life of Saints Cyril and Methodius, Slavic enlighteners: In memory of the 1000th anniversary. – St. Petersburg: Tuzov, 1885. –30 p.: ill. Same. – 2nd ed. – 1885. – 31 s: front. Same. – 3rd ed. With ext. Speeches by Bishop Hermogenes on the day of the celebration of these saints: With the image of St. Cyril and Methodius. – 1908. – 31 p.: ill. 7. Lives of the holy ascetics of the Eastern Church. – 2nd ed., With the image of the holy ascetics Acad. F.G. Solntseva. – St. Petersburg: Tuzov, 1885. – 260, XXXIV p.: ill. - Cap. 1st ed.: Holy Ascetics of the Eastern Church. Same. – 3rd ed. – 1898. – 260, XXVIH p.: ill. 8. Lives of the holy ascetics of the Eastern Church. – [Rep. Play 3rd ed.], – M.: Publishing house. Dept. Spaso-Preobrazh. Valaam, stauropegial. Monastery, 1994. – 260, XXXVIII p.: ill. - Exit. Dan. Orig.: St. Petersburg: Publishing house. Bookseller I.L. Tuzova, 1885. 9 . Lives of saints revered by the Orthodox Church, with information about the feasts of the Lord and the Mother of God and about the miraculous icons revealed / Comp.., with additional. From others, with images of saints and holidays of Acad. F.G. Solntseva. – St. Petersburg: Tuzov, 1885. September. –316, IV p.: ill. Oct. – 289, III p. Nov. – 332, IV p.: ill. 10. Lives of saints revered by the Orthodox Church, with information about the feasts of the Lord and the Mother of God and about the miraculous icons revealed / Comp.., with additional. From others, with images of saints and holidays of Acad. F.G. Solntseva and others - 2nd ed., add. – St. Petersburg: Tuzov, 1892. – Jan. – Dec. Same. – 3rd ed., add. – 1900. – Jan. – Dec. 11. Cyril and Methodius, Slavic enlighteners. – M.: Imp. About the history and antiquities of Russian at Moscow. Univ., 1846. – 30 p. - Ott. From: Readings in Imp. About-ve history and antiquities of Russian at Moscow. Un-those. – 1846. – Nov. - Book 4, 5. 12. Maxim Grek. Historical research // Moskvityanin. – 1842. – Book. P. – pp. 45–96. 13. Russian saints, revered by the whole Church or locally: An experience in describing their lives / Op. F.A.Ch. – Chernigov: Gub. typ., 1861–1864. Type. for March - August: Typ. Elias Monastery. Month of Jan. – 1861. – 150 p. Month of February – 1862. – 144 p. Month of March. – 1862. – 154 p. Month of April – 1862. – 138, II p. The month of May. – 1863. – 194 p. The month of June. – 1863. – 150, II p. Month of July. – 1864. – 174, II p. Month of Aug. – 1864. – 152 p. 14. Russian saints, revered by the entire Church or locally: An experience in describing their lives. – 2nd ed., with add. – Chernigov: Type. Elias Monastery, 1863. – 3 volumes. Section 1: Months of January, February, March, April. – 1865. -V, 568, V c. Department 2: Months May, June, July, August. – 1865. – 585, V p. Division 3: Months Sept., Oct., Nov., Dec. – 1865. – 642 p. 15. Russian saints, revered by the entire Church or locally: An experience in describing their lives. – 3rd ed., with add. – St. Petersburg: Tuzov, 1882. – 3 volumes. T. 1: January, February, March, April. – 1882. – V, 568, V p. T. 2: May, June, July, Aug. – 1882. – 585, V p. T. 3: Sep., Oct., Nov., Dec. – 1882. – 612, 14 p. 16. St. Great Martyr Demetrius of Thessalonica and the Thessalonica Slavs // Readings in the Imp. Island of Russian history and antiquities at Moscow. un-those. – M., 1847. – Book. 6. 17. Holy ascetics of the Eastern Church. – St. Petersburg: Type. Dep. destinies, 1871. – 326, 3 p. - Cap. 2nd ed.: Lives of the holy ascetics of the Eastern Church. Same. – Chernigov: Type. Eliinsky Monastery, 1866. – 32 p. – Adj. to: Chernigov. diocesan Izv. – 1866. – No. 14. – Add. 18. Saints of the South Slavs: An experience in describing their lives. – Chernigov: Type. Elias Monastery, 1865. – 2 volumes – Extracted. from: Chernigov. diocesan Izv. Department 1: Months January, February, March, April, May, June. – 1865. – V, 112 p. Department 2: Months July, Aug., Sept., Oct., Nov., Dec. – 1865. – 286, III p. Same. – 2nd ed. – St. Petersburg: Tuzov, 1882. – 447 p. section pag. Same. – 3rd ed. – St. Petersburg: Tuzov, 1883. – 405 p. section pag. Same. – 4th ed. – 1894. – 312, V p. ill. History of the universal Church 1. Abgar, Prince of Edessa and the Image of the Savior Not Made by Hands // Chernig. Eparch. Izv. – 1861. – 4. 2. Gennady, Patriarch of Constantinople // Orthodox. Review. – M. – 1860. – April. 3. Historical overview of the hymns and chants of the Greek Church, with notes and photographs of ancient musical notation. – St. Petersburg: Type. Praca, 1860. – 358 p. Also / F.A.Ch. – 2nd ed. add. – Chernigov, 1864. – VI, 466. V p. Historical overview of the hymns and hymns of the Greek Church. – Rep. Ed. – Sergiev Posad: Holy Trinity. Sergius Lavra, 1995. – 393 p., 4 l. ill. – Decree: p. 385–389. – Add. Titus L. from the exit. Dan. Orig.: St. Petersburg: Tuzov, 1902. 4. Holy Mount Athos - the earthly destiny of the Mother of God: The area and its inhabitants, with a brief outline of the Russian Panteleimon Monastery. – 14th ed. – M.: Athos. Rus. Panteleimon Monastery, 1908. – 36 p.: ill. Same. – 9th ed. – M., 1886. 5. Holy icons of the first six centuries // Chernig. diocesan Izv. – 1861. – No. 4. 1. Divine services of the Russian Church before Mongol times. – M.: Imp. About the history and antiquities of Russian at Moscow. Univ., 1847. – 42 p. 2. Gamaleevsky Kharlampiev convent. – Chernigov: Type. Eliinsky Monastery, 1862. – 43 p. - Ott. From: Add. K: Chernigov. Eparch. Izv. – 1863. – No. 6. 3. Research about the 13th century Russian preacher Bishop Serapion of Vladimir and his Words. – M.: Type. Seeds, 1843. – 34 p. 4. Research on the death of Tsarevich Dimitri. – M.: Univ. Typ., 1858. – 32 p. – From: Readings in Imp. About-ve history and antiquities of Russian at Moscow. Un-those. - Book 1. 5. Historical and statistical description of the Kharkov diocese. – M.: Type. Gautier, 1852–1858. Section 1: Brief overview of the dioceses and monasteries. – 1852. – 322 columns. Department 2: Kharkov and Valkovsky districts. – 1857. – 332 columns. Department 3: Akhtyrsky and Bogodukhovsky, Sumsky and Lebedinsky districts. – 1857. – 602 columns, II p. Department 4: Chuguevsky districts of the military settlement; Zmievsky and Volchansky counties. – Kharkov: Univ. Typ., 1857 (reg. 1858). – IV, 336 columns. Department 5: Izyumsky, Kupyansky and Starobelsky districts; Kupyansky and Starobelsky districts of a military settlement, - Kharkov: Univ. Type., 1858. – IV, 462 columns. 6. Historical and statistical description of the Kharkov diocese. – Kharkov: Univ. Type., 1859. Section 1: Brief overview of dioceses and monasteries. – 1859. – 322 columns. 7. Historical and statistical description of the Chernigov diocese. – Chernigov: Type. Shapira, 1873. - Book. 1: General overview of the diocese. – 1873. – 154 p. Book 2: Chernigov bishop's house, theological seminary and schools. Chernigov: Gub. Typ., 1873. – 242 p. Book 3: Monasteries. – 1873. – 392, V p. Book 4: Convents and closed monasteries. – Chernigov: Gub. Typ., 1873. –256. V s. Book 5: Lip. City of Chernigov. Counties: Chernigovsky, Kozeletsky, Surazhsky, Krolevetsky and Ostersky. – Chernigov: Zem. Typ., 1874. – 444, 4, 5 pp., 1 l. table Book 6: Counties: Novgorod-Seversky, Sosnitsky, Gorodnitsky, Konotop and Borzensky. – Chernigov: Zem. Typ., 1874. – 542, 4 p. Book 7: Starodubsky, Mglinsky, Novozybkovsky, Glukhovsky and Nezhinsky districts. – Chernigov: Gub. Typ., 1873. – 439 p. 8. History of the Russian Church: Period 1–5 / Op. E.R.F. – M.: Univ. Typ., 1847–1848. – Place ed. Period 4: Riga. - Type. Period 2: Seeds; period 4: Muller; period 5: Gautier and Monighetti. Contents: Period 1. From the beginning of Christianity in Russia to the Mongol invasion (988–1237). Period 2. Mongolian. From the devastation of Russia by the Mongols to the division of the metropolis (1236–1410). Period 3. From the division of the metropolitanate to the establishment of the patriarchate (1410–1588). Period 4. The period of the patriarchate (1588–1710). Period 5. Synodal administration (1721–1826). Same: Period 1–5. – New edition, updated. And correct. – Kharkov: Univ. Type., 1847. – 1849. – Publication of period 2–5 not specified: – Place of publication. And Type. Period 2: M.: Type. Seeds; period 3: M.: Univ. Type.; period 4: Riga: Typ. Muller; period 5: M.: Type. Gautier and Monighetti. Same: Period 1–4. – New edition, updated. And correct. – Kharkov: Univ. Typ., 1849–1853 (region 1850). - On tit. L. 2 and 3 periods: 2nd ed. – 2nd and 3rd periods of printing. In Moscow, in type. Gautier. Same: Period 1–5. – 3rd ed. – M.: Type. Gautier, 1857–1859. – Period 5 printing In type Bakhmeteva. Same: Period 1–5. – 4th ed. – Chernigov: Type. Elias Monastery, 1862. The same: Period 1–5. – 5th ed. – M.: Type. Volchaninova, 1888. The same: In 5 periods (988–1826). – St. Petersburg: Tuzov, 1894. – 840 p. History of the Russian Church. – St. Petersburg: Type. Golike, 1860. – 144, VI ​​p. History of the Russian Church: Period 1. – M.: Type. Gautier, 1859. – 304 p. 9 . Kamensky Assumption Convent. – Chernigov: Type. Elias Monastery, 1863. – 19 p. - Ott. From: Add. To Chernig. Eparch. Izv. – 1862. – No. 23–24. 10. Cathedral Chernigov monasteries: Ilyinsky, Eletsky and Borisoglebsky: With adj. Several unpublished Op.St. Demetrius and many grammarians. – [Chernigov, 1861]. – 178 s, 1 l. ill. 11. On the biography of Chernigov Archbishop Anthony // Tr. Kyiv Dukhov. Academician, 1862. 12. Kozeletsky St. George Monastery: [Description]. – Chernigov: Type. Eliinsky Monastery, 1862. – 36 p. - Cap. Region: Kozeletsky St. George third-class monastery. 13. Brief historical description of the Rykhlovskaya desert. – Chernigov: Gub. Typ., 1873. – 88 p. – Extracted From: Historical-stat. Description of Chernigov. Dioceses. – Chernigov, 1872. – Book. 3. Same. – 2nd ed. – Chernigov: Zem. Type., 1879. – 87 p. Same. – 3rd ed. – Odessa: Type. Fesenko, 1891. – 83 p. 14. Krupitsky Baturinsky third-class monastery of St. Nicholas: Brief historical sketch. – Chernigov: Type. Eliinsky Monastery, 1862. – 44 p. – Extracted From: Chernigov. Eparch. Izv. 15. Maksakovsky Spassky Women's Monastery. – Chernigov: Type. Eliinsky Monastery, 1864. – 26 p. Extract From: Chernigov. Eparch. Izv. – 1864. 16. Materials for the history of the Astrakhan diocese: (From the “Review of Russian Spiritual Literature” by Archbishop Philaret). – Astrakhan: Type. Roslyakova, rent. Egorov, 1898. – 9 p. – Dept. Ott. From: Astrakh, eparch. Gazette. – 1898. – No. 11. 17. A few words about the book “Stoglav” // Moskvityanin. – 1849. 18. General overview of the Chernigov diocese. – Chernigov, 1861. – 134 p. 19. Description of the Gamaleevsky Kharlampiev Monastery. – Chernigov: Gub. typ., 1873. – 36 p. – Extracted from: Historical-stat. description of Chernigov. diocese. – Chernigov, 1873. – Book. 4. 20. Description of the Glukhovsky Peter and Paul Monastery. – Chernigov: Gub. typ., 1873. – 10 p. – Extracted from: Historical-stat. description of Chernigov. diocese. – Chernigov, 1873. – Book. 3. 21. Description of the Dumnitsky Mother of God Monastery. – Chernigov: Gub. typ., 1873. – 18 p. – Extracted from: Historical-stat. description of Chernigov. diocese. – Chernigov, 1873. – Book. 3. 22. Description of the Kamensky Assumption Monastery. – Chernigov: Gub. typ., 1873. – 14 p. – Extracted from: Historical-stat. Description of Chernigov. diocese. – Chernigov, 1873. – Book. 4. 23. Description of the Kozeletsky Monastery. – Chernigov: Gub. typ., 1873. – 30 p. – From-attraction. from: Historical-stat. description of Chernigov. diocese. – Chernigov, 1874. – Book. 5. 24. Description of the Krupitsky Monastery of St. Nicholas. – Chernigov: Gub. typ., 1873. – 38 p. – Extracted from: Historical-stat. description of Chernigov. diocese. – Chernigov, 1873. – Book. 3. 25. Description of the Maksakov Spassky Monastery. – Chernigov: Gub. typ., 1873. – 24 p. – Extracted from: Historical-stat. description of Chernigov. diocese. – Chernigov, 1873. – Book. 4. 26. Description of the monasteries of Gamaleevsky Kharlampiev and Kamensky Uspensky // Chernig. diocesan Izv. – 1862, 1863. 27. Description of the Nezhinsky Annunciation second-class monastery, called “Nazareth” of the Blessed Virgin Mary. – Chernigov: Gub. typ., 1873. – 52 p. – Extracted from: Historical-stat. description of Chernigov. diocese. – Chernigov, 1873. – Book. 3. 28. Description of the Nezhinsky convent. – Chernigov: Gub. typ., 1873. – 18 p. – Extracted from: Historical-stat. Description of Chernigov. diocese. – Chernigov, 1873. – Book. 4. 29. Description of the Novgorod-Seversky Spaso-Preobrazhensky first-class monastery. – Chernigov: Gub. typ., 1873. – 122 p. – Extracted from: Historical-stat. description of Chernigov. diocese. – Chernigov, 1873. – Book. 3. 30. Description of the Chernigov Yelets Monastery. – Chernigov: Gub. typ., 1873. – 34 p. – Extracted from: Historical-stat. description of Chernigov. diocese. – Chernigov, 1873. – Book. 3. 31. About ancient schools, almshouses and brotherhoods // Chernig. diocesan Izv. – 1862. 32. Where did the indigenous people of Livonia receive Christianity from: from the East or from the West? // Moskvitian. – 1843. 33. Ryazan hierarchs // Christian. reading. – 1859. – T. 1. Ryazan hierarchs: [Biogr. certificates]. – [SPb., 1859]. – 49 s. – Extracted from: Christian, reading. – 1859. – March, May. 34. Svyatogorsk hostel Assumption hermitage. – Kharkov: Univ. typ., 1851. – 39 p. - Same. – 3rd ed. – M.: Type. Ved. Moscow mountains police, 1853. – 72 p. Same. – 4th ed. – Kharkov: Univ. typ., 1862. – 76 p. Same. – M.: Type. Bakhmeteva, 1867 (region 1868). – 163 s, 3 l. portrait 35. An abbreviated history of the Russian Church by Philaret, Archbishop of Chernigov. – St. Petersburg: Synod, typ., 1869. – 232, IV p. Same. – 1887. 36. Cherneev Nikolaevsky Monastery. – Kharkov: Univ. typ., 1849. – 27 p. – Auth. installed according to the publication: Rus. biogr. dictionary. – St. Petersburg, 1901. – [T. 21]. – P. 81. 37. Chernigov: [Ist. essay]. – Chernigov: Type. Elias Monastery, 1863. – 80 p., 1 sheet. table – Poltava, 1866. – P. 92. 38. Chernigov monasteries: Ilyinsky, Yeletsky and Borisoglebsky -. Chernigov, 1861. 39. Black Sea Nikolaevskaya hermitage near the Lebyazhye Estuary. – Kharkov: Univ. typ., 1856. – 35 p. 1. Conversations about the suffering of our Lord Jesus Christ, spoken by Philaret, Bishop of Kharkov and Akhtyrsky: At 2 o'clock - M.: Type. Gautier, 1857. Book. 1. – II, 224 pp. Book 2. – 238, II p. 2. Wake up, wake up immediately, while there is time: (From the conversations of His Grace Philaret, Archbishop of Chernigov). – M., 1890. – 8 p. 3. The Voice of God to the Sinner: Teachings of Philaret, Archbishop of Kharkov and Akhtyrsky. – Chuguev: Type. Ukrainian Headquarters Military Settlements, 1857. – [2], 166, [5] p. From 3rd ed. Cap. Slightly changed. Same. – 3rd ed. – Chernigov: Gub. Typ., 1860. – [4], 168 p. Same. – 4th ed. – St. Petersburg, 1882. – 4, 168 p. Same. – 5th ed. – St. Petersburg: Tuzov, 1891. – 151 p. 4. False prophets // Wanderer. – 1862. – No. 1. 5. New wine in old wineskins // Soulful. reading. – 1861. -March. 6. Words, conversations and speeches of Philaret, Archbishop of Chernigov and Nizhyn: In 4 hours - 2nd ed. – Chernigov: Type. Eliinsky Monastery, 1863.– 795 p. section pag. Same. – 3rd ed. – St. Petersburg: Tuzov, 1883. – 860, VI p. 7. Words and conversations spoken in Riga. - M., 1850. Words and conversations of Philaret, Archbishop of Kharkov and Akhtyrsky: At 3 o'clock - St. Petersburg: Type. Jacobson, 1858–1859. Part 1. – 1858. – [4], IV, 374 pp., 1 sheet. portrait Part 2. – 1859. -VIII, 425 p. Part 3. – Type. Praca, 1859. – VIII, 344 pp. 8. Words and conversations of Filaret, Archbishop of Chernigov and Nizhyn. – Chernigov: Type. Elias Monastery, 1863. – Cap. Part 4: Words, conversations and speeches of Philaret, Archbishop of Chernigov and Nizhyn, spoken for the Chernigov flock. Part 1. – [4], 196 p. 4.2. – [2]. 11.225 pp. Part 3. – [2], 179 p. 4.4. – [2], 11, 175 p. 9 . Words and conversations of Philaret, Bishop of Kharkov and Akhtyrsky, spoken in Riga. 4.1. – 337 p. Part 2. – 269 p. 10. A word against hostility, biased towards denunciations, spoken by Philaret, Archbishop of Chernigov and Nizhyn. (From the Maloros lane). – Chernigov: Gub. typ., 1859. – 12, 12 p. – Parallel text. Russian, Ukrainian - Paral. tit. l. Ukrainian 11. A word against hostility, biased towards denunciations, spoken by Philaret, Bishop of Kharkov and Akhtyrsky. – M.: Type. Gautier, 1856. – 12 p. 1. Comments on the draft charter of general education institutions and on the draft general plan for the organization of public schools. – St. Petersburg, 1862. 2. When should a person’s upbringing in faith begin? // Chernig. Eparch. Izv. – 1861. – No. 1. The same: – M.: Type. Gautier, 1861. – 7 p. – From: Soulful. Reading. – 1861. – Apr. 3. Rules for monastics // Wanderer. – 1861. 4. Unauthorized teaching // Wanderer. – 1862. 5. Teachers, called by God and self-proclaimed: (From the words of Philaret, Archbishop of Chernigov). – Sergiev Posad: Type. Holy Trinity Sergius Lavra, 1902. – 16 p. – (Trinity, book; No. 623). - In the region auto not specified. Christian freedom // Wanderer. – 1862. 1. Analysis of Mr. Smirnov’s essay: History of the Moscow Slavic-Greek-Latin Academy. – [SPb., 1858]. – P. 169– 176. – Extracted. from: Twenty-sixth award established by P.N. Demidov awards. 1. Letters of Philaret, Archbishop of Chernigov [V.G. Nazarevsky]. – M.: Univ. typ., 1883. – 24 p. – From: Rus. messenger – 1883. – Feb. 2. Letters from Filaret, Archbishop of Chernigov, to A.V. Gorsky / With notes. Archpriest S. Smirnova. – M.: Type. Volchaninova, 1885. – 309 p. 3. Letters from Filaret, later Archbishop of Chernigov and Nizhyn, to N.N. Sheremeteva, 1835–1849: (From the architect village of Pokrovsky) / Ed. with a preface and note. Nikolai Barsukov. – St. Petersburg: Type. Stasyulevich, 1900. – 101 p. 4. Letters of Filaret, Archbishop of Chernigov. Comp.: V.N. M., 1883 – 24 p. 1. Veniamin (Yakovenko), abbot. Filaret, Archbishop of Chernigov. // ZhMP, 1966, No. 10, p. 47–56. 2. Vinokurov N., priest. Archbishop of Chernigov and Nizhyn Filaret (Gumilevsky) and his preaching. Course work Typescript. Zagorsk 1969. – 168 p. 3. Glubokovsky N. N. Russian theological science in its historical development and the latest state. M., 2002. 4. Dobrovolsky P. On the biography of Filaret (Gumilevsky), Archbishop of Chernigov. Chernig. diocesan Izv., 1907., November, p. 759. 5. Biographies of Russian ascetics of piety in the 18th and 19th centuries. M., 1910, No. 12, p. 96, 97. 6. Komarov K. Comparative and critical assessment of the works on patrolology of His Eminence Philaret, Archbishop of Chernigov; prot. P. Preobrazhensky; Professor I.V. Popova; Professor S.L. Epifanovich. Zagorsk, 1957. – 143 p. 7. Lisova N.N. Dogmatic system of Archbishop Philaret (Gumilevsky) / Lisova N.N. Review of the main directions of Russian theological academic science in the 19th – early 20th centuries // Theological Works, No. 37. M., 2002, p. 21–22. 8. Listovsky I. S. Filaret, Archbishop of Chernigov (Gumilevsky). Chernigov, 1894 – 429 p. 9. Listovsky I.S. Filaret, Archbishop of Chernigov. – M.: Univ. typ., 1887. – 258 pp., 1 sheet. portrait 10. Pimen, Hierom. Memories of Archbishop Filaret Gumilevsky. – St. Petersburg: Type. Nemetti, 1888. – 15 p. 11. Letters to A.V. Gorsky. With notes by Rev. S. Smirnova. M., 1885, – 312 p. 12. Letters of Filaret, Archbishop of Chernigov. Comp.: V.N.M., 1883 – 24 p. 13. Ponomarev S. I. His Eminence Philaret, Archbishop of Chernigov and Nizhyn. – Poltava, 1866. – 63, 2 p. – From: Poltava. diocesan statements. – 1866. – No. 18, 19 (unofficial part). – pp. 233–270, 276–299. 14. His Grace Filaret Gumilevsky, Archbishop of Chernigov // Soulful reading. October, 1905, p.187. 15 "Russian Antiquity". St. Petersburg, 1884, No. 4, p. 175. 16. Smirnov S., prof., prot. History of the Moscow Theological Academy before its transformation (1814–1870). M., 1879. 17. Centenary of the ever-memorable saint / S.P. – Chernigov: Type. Lip. gov., 1906. – 14 p. – Extracted from: Chernigov. diocesan Izv., 1906, No. 2–4. 18. Tolstoy M., Count. His Eminence Filaret, Archbishop of Chernigov (Gumilyov). M., 1866 – 7 p. 19. Filaret, Archbishop of Chernigov / I. S. L-sky. – Chernigov: Brotherhood of St. Prince Mikhail Chernigov, 1892. – 43 p. – Extracted from: Chernigov. diocesan Izv. – 1892. – No. 7–9, 11. 20. Filaret, Archbishop of Chernigov: [Collection]. – Tambov: Gub. land typ., 1880. – 94 p. - Op. Reverend Philaret, Archbishop of Chernigov. – P. 80–83. - Rebake. from: Tambov. diocesan statements. 21. Chistovich I.A. Leading figures of spiritual education in Russia in the first half of this century. St. Petersburg, 1894. In the past, the opinions of German rationalism were known in Russia only from foreign works, for people obliged by their rank to follow the paths of human thought. Recently, these opinions have begun to appear in Russian books and are gaining fame in Russian society. Therefore, an essay written not without attention to such opinions seems to be not out of place at the present time. “Superficial knowledge,” said one great thinker, distances us from religion, but thorough knowledge brings us back to it again.” With this conviction, one is not afraid to look both revealed truth and scientific opinions squarely in the eye. – Let those who know judge how successful the author’s report is in what he saw. - If only his report, even with shortcomings, would be useful to someone for the glory of God! Glubokovsky N.N. Decree. Works, p. 68. You might be interested in: