The Russian Ministry of Defense published a photo of Archimandrite Andrei (Vats) in message about the campaign “Give a Book to a Soldier” at a base in Armenia. The picture is notable for the fact that it depicts the uniform of military priests of the new model, the site notes. "Defend Russia". On the eve of Orthodox Easter, Gazeta.Ru looked into the state of the modern institution of the army clergy.

In many countries of the world, regimental priests or chaplains have been in the army for several hundred years - for example, in the USA and Great Britain, this institution has been functioning since the 18th century. In pre-revolutionary Russia, this institution was legally approved even earlier - during the time of Tsar Alexei Mikhailovich.

As a rule, the clergy of the main faiths and religions are represented in the military formations of Western countries, taking into account the characteristics of demographics. In most armies, one way or another, Catholic and Protestant priests are represented, often rabbis and mullahs. Buddhist and Hindu clerics also work with the US military on a small scale.

It is worth noting that religious diversity was also in the tradition of the Russian military before the October Revolution - in addition to Orthodox priests, imams and rabbis served in the Russian army.

In the Soviet years, the military clergy remained out of work - concessions during the years of the Great Patriotic War are often mentioned, however, there was still no full-scale involvement of priests in the life of the army.

Combat Unction

After the collapse of the USSR, a revival of the tradition was outlined, but the actual decision on this issue was made only in 2009 by order of the then President Dmitry Medvedev.

Formally, the priests held the position of assistant commander for work with religious servicemen, later they were equated with the position of political officer. However, the reform went with a creak - according to 2012, the shortage of clergy in the Russian army is 90%. At the same time, those priests who did not want to work in this position were granted a deferment from military service by the authorities.

In 2014 became known about the beginning of training programs for the training of priests in the military universities of the country. “From this year, the development and implementation of advanced training programs for military clergy will begin in five military educational institutions, primarily command ones,” Alexander Surovtsev, head of the department for work with believers, said at the time.

They decided to liquidate the shortfall with the help of the chief priest of the country - Patriarch Kirill ordered that monks from stauropegial (that is, directly accountable to the primate) monasteries be involved in the recruitment of army posts.

However, as the magazine wrote in 2009 "Military Review", the shortage remained: instead of the required 242 "chaplains", only 132 were recruited, of which 129 were Orthodox, two Muslims and one Buddhist.

In 2010, the Synodal Department of the Russian Orthodox Church for Cooperation with the Armed Forces established special media for Russian "chaplains" - "Bulletin of the military and naval clergy". The online magazine publishes materials, for example, about unction at the Kapustin Yar training ground and about visit Archpriest Alexander Bondarenko to a training ground in the Crimea.

The Airborne Forces were especially distinguished in the field of instilling faith in the army. In 2013 it became known on testing a mobile temple based on a KamAZ truck. It is interesting that the first samples of such a temple were produced at the Donetsk Metallurgical Plant, which later ended up in the combat zone of the Ukrainian conflict.

It was reported that this machine is intended for the spiritual "nurturing of paratroopers during exercises and armed conflicts." It was proposed to equip all parts of the Russian Armed Forces with such mobile churches.

The new frontier was taken a few months later, when the public demonstrated landing of a mobile temple by parachute, which was practiced at a training ground near Ryazan.

“A parachute is the same means of transport as a car or a bicycle, on which you can arrive at the place where the child of the Russian Orthodox Church is,” one of the priests who participated in the training described the innovation.

At the beginning of 2016, the Russian group of troops in Syria demonstrated its adherence to Orthodox ideals when a Christmas service was held at the Khmeimim base.

“This service brings love, peace, the hope that with the coming of Christ the Savior, peace will come to the Syrian land,” Father Ilya, who conducted the service, said then.

As far as we know, despite the presence of Russian troops and military chaplains in Syria, there have been no operations to install mobile temples in the country hit by Islamic terrorists.

“The abbot such and such will speak before you”

Despite the declared enthusiasm for the interaction between the army and the church, in the ordinary army this work is still in its infancy.

As a young man who served in the Taman division told Gazeta.ru, this interaction is limited to several Orthodox holidays - Christmas, Maslenitsa and Easter. He noted that this is an even better option, since the Taman division can be called "demonstrative" in all respects. Other ex-servicemen interviewed by Gazeta.Ru speak of the lack of spiritual support for the soldiers.

According to the "Taman", contacts with the priests took place on the parade ground during the general formations. “Everyone goes to the parade ground, the brigade commander speaks on this or that issue. And then, for example, he says that today is such and such a holiday, the rector of such and such will speak before you. The priest comes out, congratulates the soldiers and sprinkles them with holy water,” said the young man.

Muslims, Jews and non-religious soldiers were asked to wait outside the parade ground. As a rule, conscripts of Asian or Caucasian origin went out of order. And most of the soldiers remained in the ranks - "did not want to stand out, although no one was punished for this."

According to the soldier, the soldier can theoretically communicate personally with the priest by contacting the commander or political officer of the unit about this. “No one has done this to me. More often, soldiers turn to a psychologist, ”he clarifies.

“Many wore crosses, but there was not much talk about God. Everyone missed the girl, mom, family, food. Every evening they sang the anthem with the whole brigade ... In short, it was fun, but there was no God, ”summed up the ex-soldier.

Judging by the fact that a significant part of the leading armies of the world has the institution of chaplains, military chaplains one way or another perform an important social function, regardless of the actual religiosity of the military personnel.

For a young person, military service is stressful, and any psychological support should help to cope with it - both from full-time psychologists and from relatives, friends, officers and colleagues. Priests are also capable of playing this role.

The same Archimandrite Andrei (Vats), serving at the Russian base in Armenia, in 2013 formulated the role of clerics in the army is as follows: “We support and provide assistance to those soldiers who, due to our social reality, are lost. A lot of people come, tearing themselves away from their mother's skirt, and find themselves in an environment where there are only men. It's hard! Few are ready to put up with their weaknesses, and even more so with others. That's why

a huge spiritual resource is needed for this serviceman to overcome himself. This is where our help is needed!”

It is difficult to disagree with such a formulation - this does not require theological discussions. However, the Russian army still has a long way to go before the institution of military chaplains begins to fully fulfill its tasks.

The Church does not single out a single profession in the same way as military service. The reason is clear: the military, and indeed representatives of law enforcement agencies, give their work not only strength and knowledge, but, if necessary, life itself. Such a sacrifice requires religious reflection.

By the 19th century, the institute of the military clergy had developed in Russia. He united the priesthood, which nourished the army and navy, into an independent church-administrative structure. A few years ago, the state and the Church took a step towards the revival of this institution: full-time military priests again appeared in the army. In St. Petersburg, the work of the Church with the army and navy is coordinated by the department for interaction with the Armed Forces and law enforcement agencies of the St. Petersburg diocese, which in 2015 celebrates its tenth anniversary.

The emergence of spiritual "special forces"

The first written mention of the priesthood in the Russian army refers to the Kazan campaign of John IV (the Terrible) in 1552. A long siege was being prepared, and the king took care of the spiritual support of the soldiers. Liturgy was served in the camp. Many warriors, led by the tsar, took communion and "prepared to proceed clean to the feat of death." Some researchers believe that priests used to accompany the people's militia, but at first they were parish priests. After military campaigns, they returned to their dioceses.

Priests of "special purpose" appeared in Russia in the middle of the 17th century, under Tsar Alexei Mikhailovich, when the permanent army that had arisen two centuries earlier began to grow rapidly.

Even more development of the military clergy was promoted by Peter I, who created in Russia a regular army and navy, and with them - regular regimental and naval clergy. During the hostilities, the first was subordinate to the field chief priest appointed in the army (as a rule, from the "white" clergy), the second - to the naval chief hieromonk. However, in peacetime, military priests were under the control of the bishops of the diocese to which the regiment or ship's crew was assigned. Dual subordination was ineffective, and in 1800 Paul I concentrated all the management of the military clergy in the hands of the chief priest of the army and navy. The new position was taken by Archpriest Pavel Ozeretskovsky, whose name is associated with the beginning of the institution of the military clergy.

Military priests passed with honor through all the battles of the 19th century, which abundantly fell to the lot of Russia. By the end of the century, the protracted process of the formation of a spiritual department was also completed. The main power in it again began to belong to one person - the protopresbyter of the army and navy. Further, the vertical of control looked like this: the chief priests of the districts - the chief priests of the armies - divisional, brigade, garrison deans - regimental, hospital and prison priests. As a church administrator, the protopresbyter of the army and navy was comparable in position to a diocesan bishop, but had more rights. The first to occupy this high post was Archpriest Alexander Alekseevich Zhelobovsky.

I serve the Fatherland: Earthly and Heavenly

The most numerous spiritual "detachment" before the revolution was the regimental priesthood. The father in the tsarist army was considered the main educator, he had to inspire the soldiers to be loyal to the tsar and the Fatherland until they were ready to lay down their lives for them, setting an example in this. Russian priests took up arms only in exceptional cases, subsequently bringing church repentance for this. However, history has brought to us a lot of cases when a priest with a cross in his hands led an attack that threatened to choke, or, under bullets, walked next to a timid soldier, supporting his spirit. This was the field of ascetics unknown to the world, devout servants of the faith.

Military priests held services and monitored their attendance (by order of the troops, all personnel were to take communion at least once a year). They buried their dead fellow soldiers, informed their relatives about the death, monitored the state of military cemeteries, which, as a result, were the most well-groomed. During the battle, the priests at the forward dressing station helped bandage the wounded. In peacetime, they taught the Law of God, conducted spiritual conversations with those who wished, monitored the improvement of churches, organized libraries, parochial schools for illiterate soldiers. In the strict army hierarchy, the position of the regimental priest was equated with the captain. The soldiers were obliged to salute him, but at the same time, the priest remained an accessible and close person for them.

"Military" department of our time

was recreated in 2005 by decree. Historically, it took shape during the 19th century. The first dean known to us today can be called the rector of the square, Archpriest Peter Pesotsky, famous for the fact that he received the last confession from A. S. Pushkin. Father Peter Pesotsky participated in the Patriotic War of 1812 as the dean of the St. Petersburg and Novgorod militias.

Today, the military deanery district includes 17 parishes, 43 churches (of which 15 are affiliated) and 11 chapels at the military and law enforcement institutions of St. Petersburg and the Leningrad Region. To coordinate work with law enforcement agencies, which was previously carried out separately at the level of individual parishes, a special one was created under the St. Petersburg diocese ten years ago. The position of the head of the department for interaction with the Armed Forces and law enforcement agencies and the dean of "military" churches since the foundation of the department has been occupied by Archpriest Alexander - since April 2013, hieromonk Alexy - and since April 2014. In May 2014, he was appointed Deputy Chairman of the superior Synodal Department.
The military deanery of the St. Petersburg diocese has 31 churches and 14 chapels, including those being restored and those under design.
The regular clergy - 28 clergy: 23 priests and five deacons. The deanery feeds 11 military universities.

In 2009, Russian President Dmitry Medvedev and His Holiness Patriarch Kirill decided to introduce full-time military clergy into the Armed Forces. In our military district, he became the first full-time army priest - by the position of "assistant for the educational part of the commander of the 95th brigade of the Western Military District." Like the pre-revolutionary pastors, Father Anatoly conducts divine services, talks, and travels with part of the teachings. What is its contingent?

“A unique case is emerging,” Father Anatoly shares his three-year experience of his service and military service. “Many soldiers in the army see a priest for the first time. And little by little they begin to understand that he is the same person. Slowly, they begin to take an interest in matters of faith. Only a few recruits come to church. Leave - much more. Everyone comes with different moods. And I have to set them up for military duty, explain that no one will help us, except ourselves and the Lord God. And the guys understand it.

Pastoral care: Ministry of Internal Affairs, Ministry of Emergency Situations, Drug Control

The work of the "military" department of the St. Petersburg diocese is divided into sectors according to the types of law enforcement agencies. The most important thing for everyone is pastoral care. Prayers and divine services (where there are churches), taking the oath in a solemn atmosphere in churches or in the presence of the clergy, the participation of priests in various events, the consecration of weapons, banners, spiritual conversations with leadership, personnel have become a sign of today in many power units and military training establishments.
“We are trying to combine our efforts in the fight against such a terrible disaster as drug addiction,” says the rector of the Trinity-Izmailovsky Cathedral, who works with employees of the State Drug Control Service. - We began to cooperate in 1996 with the tax police, and later, when the State Drug Control Service became its successor, we continued cooperation with it. Recently, in our cathedral, for the first time since the revolution, a new banner of administration was consecrated: solemnly, according to military rank, in the presence of two hundred employees dressed in full dress, with orders and medals.

Cooperation between the Church and the Ministry of Emergency Situations began with a sad occasion.

“In 1991, nine employees died in a fire in the Leningrad Hotel,” says a Colonel of the Ministry of Emergency Situations, who has devoted many years to the fire department, about the work of his sector. - Major General Leonid Isachenko, who was then the head of the department, invited a priest and initiated the construction of the temple-chapel of the icon of the Mother of God "The Burning Bush". For eight years we have been holding an hour of spiritual culture under the operational management of the Ministry of Emergency Situations in St. Petersburg. We talk with senior management and personnel, watch films, organize pilgrimage trips.

To date, the department has reached agreements on cooperation between the diocese and the Leningrad naval base, the border department of the FSB of Russia in the Leningrad region, the courier service of the UGFS of Russia in the North-West, the Leningrad Military District, as well as with the Central Internal Affairs Directorate, the North-West Regional Command of the Internal Troops of the Ministry of Internal Affairs Russian Federation, GUFSIN, All-Russian Police Association, Office of the Federal Drug Control Service.

Military Clergy School

Where do "special purpose priests" come from? Someone accidentally ends up in this place, someone continues the “military” line of his secular life (for example, he graduated from a higher military school before ordination or simply served in the army), and someone specially studies at the “school”. In 2011, with the blessing of His Holiness Patriarch Kirill, at the "military" department, on the basis of the Sunday school of the temple-chapel of the icon of the Mother of God "The Burning Bush", the first in Russia "School of military clergy" was opened. In it, cadets-priests are taught the specifics of military service: how to equip a tent for a camp temple during field trips, how to deploy it in the barracks, how and what a priest should do in a combat area. In 2013, the school had its first graduation.

There are also St. Macarius theological and pedagogical courses under the "military" department, to which Orthodox Christians are invited who wish to become catechists - assistants to "military" priests. The training program is designed for a year, graduates of the courses are involved in educational service in various educational institutions and military units of the army and navy.

Priests in "hot spots"

In February-March 2003, even before the formation of the department, Archpriest Alexander Ganzhin was seconded to the Chechen Republic, where he took care of employees of the Federal Agency for Government Communications and Information under the President of the Russian Federation (FAPSI). Since then, every year the clergy of the "military" department make 3-4 business trips to Dagestan, Ingushetia, the Chechen Republic for the pastoral care of the military units located there. One of these "fighting" priests is the rector of the garrison church of the Holy Trinity in Krasnoye Selo. Father Georgiy is a former police captain, in the priestly rank he has been in "hot spots" since the second Chechen war. In Chechnya, not far from Khankala, he had to not only serve the treb and talk with the soldiers about the high, but also bandage the wounded soldiers under bullets.

“Most people need to speak out after the battle, they want human participation, understanding, they want to be pitied,” says Father George. - A priest in such a situation is just salvation. Today, fortunately, hostilities are less and less common, but when they happen, I see that the guys are ready to lay down their lives to save my life. I usually live with them in tents, I put up a temple tent next to it - we hold prayers and christenings in it. I participate in campaigns, during the hostilities, if necessary, I provide medical assistance. A priest can refuse a military campaign, but we, the priests, testify to our faith by our presence there. If a priest becomes cowardly, he will not be condemned, but priests will be judged for the rest of their lives by this deed. We must be an example here too.

Vyacheslav Mikhailovich Kotkov, doctor of pedagogical sciences, professor, author of the books "Military clergy of Russia" and "Military churches and clergy of Russia":

- The feat of military priests is not fully appreciated. The archives of the office of the protopresbyter of the army and navy are located in St. Petersburg. I take many cases and see that no one has looked at them before me. And they contain the colossal experience of the work of the military clergy, which needs to be studied today, when the understanding has arisen again that military power, combined with spiritual height, is an irresistible force.

Youth is our future

In addition to confrontation with physical forces and technical power, there is also a quiet struggle for the minds of future warriors and future citizens. Whoever loses it can lose the future of his country.

“The level of patriotic education in schools has now dropped significantly,” said the deputy chairman of the “military” department. - Shortened hours of Russian history, literature, Russian language. If in pre-revolutionary Russia children studied the Law of God from school, organically absorbed faith from birth, today they join the army not only as non-believers, but they don’t even really know the history of their country. How then can we cultivate the spirit of patriotism?

The program for the spiritual and patriotic education of youth, prepared by the “military” department, helps to fill in the gaps and “win back” the young from social networks and computer “shooters”. Sunday schools are organized in all churches of the military deanery, and military-patriotic clubs are organized in many of them. For example, when teenagers study the course of elementary military training, forgotten today in general education schools.

Large-scale projects for children and youth have become the hallmark of the department. This is a martial arts tournament, included in the competition grid of the Ministry of Defense, dedicated to the memory of the warrior Yevgeny Rodionov, at which the mother of the hero-martyr Lyubov Vasilievna is always present; All-Russian rally of military-patriotic and Cossack youth organizations named after St. Prince Alexander Nevsky, where teams compete in knowledge of history, drill, medical, combat training. Hundreds of participants from all over Russia are also attracted by the Alexander's Flag children's historical forum.

And also the “military” department cooperates with veteran organizations: this is the “Combat Brotherhood”, and associations of former special forces and intelligence servicemen. Veterans are frequent guests of various events and indispensable mentors to young people. The ovation given by the auditorium to the gray-haired war hero and the quiet chime of orders on his chest can explain to girls and boys what patriotism is faster than any words.

Athletes and veterans

Another area of ​​work of the “military” department is cooperation with martial arts clubs. Many people ask why Orthodox priests fight?

“I will answer from my own experience,” says Hieromonk Leonid (Mankov). - I came to the gym when I was nine years old, and the first sport that I became interested in was karate. Then he was engaged in hand-to-hand combat, performed at competitions. And it was very useful to me in the army, in "hot spots".

Military shepherds feed the martial arts clubs "Alexander Nevsky", "Fight Spirit" and the "Union of Mixed Martial Arts MMA (Mixed Martial Arts) of Russia", whose president is the famous athlete Fedor Emelianenko. They are friends with many famous coaches and athletes, regularly attend competitions.

Athletes are also confident in the need for such cooperation:

— A priest can help to cope with many problems within the men's team, — Russian champion in hand-to-hand combat, Russian and European champion in jiu-jitsu, two-time Russian champion and world champion in combat sambo Mikhail Zayats is convinced. - There is a serious struggle going on here, not only external, but also internal. When a martial artist achieves a high result, there is a risk of "star disease", the danger of putting himself above everyone else. Spiritual nourishment helps not to fall into this sin, but to remain, first of all, a person under any circumstances.

Strong-willed

The deeper you dive into the work of the “military” department, the more you realize how grandiose its scope is. It is enough to look at the website of the department or pick up its newspaper "Orthodox Warrior" to understand that the "military" department has not without reason received the title of the most information-open in the diocese. The number of events held is huge, and the scope of those involved in the sphere of cooperation with the department is wide - from youth to veterans, from privates to generals. Fortunately, military priests today rarely have to raise a cross over their heads, pierced by bullets. But modernity has its own challenges. Uniting patriotic-minded people around the idea of ​​serving the Motherland is a lofty mission, voluntarily taken on and worthily carried out today by the military priesthood. In the new television project "Strong in Spirit", the employees of the "military" department decided to talk about military exploits sanctified by the Orthodox faith.

But perhaps just such an epithet - "strong in spirit" - is the best suited for the team of the "military" department, and for those who choose to serve as a military shepherd.

The last before the revolution of 1917, the dean of the military clergy of the St. Petersburg diocese was Alexei Andreevich Stavrovsky (from 1892 to 1918), shot in the fall of 1918 in Kronstadt and in 2001 canonized as a new martyr of the Russian Church.

Recently, the first official graduation of military priests took place at the Military University of the Ministry of Defense of the Russian Federation. Fifteen people who received the positions of full-time assistant commanders of formations and military units for work with believing servicemen. For a month they underwent special training, and soon they will go to units.

For me, as a consistent atheist (with an admixture of Gnosticism), this is one of the most controversial news of recent times. Too many questions arise in connection with the institute of chaplaincy in relation to our army. But let's start from the oven.

Since the 15th century, there have always been Orthodox priests in the Russian army, instructing and helping soldiers not to get lost in the monotony of army life and the horrors of war, if any. So, according to Wiki, in 1545 Archpriest Andrei of the Cathedral of the Annunciation with the cathedral of clergy participated in the Kazan campaign with Ivan the Terrible. It is not known what happened next, but I do not think that the priesthood was not present in the life of the army. And in the 17th century, under Alexei Mikhailovich, military priests were officially given salaries, the same continued under Fyodor Alekseevich and under our Europeanized emperor Peter, who introduced the titles of chief hieromonks of the fleet and chief priests of the field. And all this despite the schism and church reform. At the end of the 19th century, 5 thousand military priests and several hundred chaplains served in the army of the Russian Empire. And in the "Wild Division", for example, mullahs also served. At the same time, the priest was equated with an officer's rank and received a corresponding salary.

According to Archpriest Dmitry Smirnov, in the post-Soviet era, Orthodox priests immediately joined the army, but did their work for free. But in 1994, Patriarch Alexy II of Moscow and All Russia and then Minister of Defense Pavel Grachev signed a cooperation agreement. This document became the basis for the creation of the Coordinating Committee for interaction between the Armed Forces and the Russian Orthodox Church. In February 2006, the patriarch gave his blessing to train military priests, and in May of the same year, Russian President Vladimir Putin also spoke in favor of recreating the institution of military priests.

How many and what kind of priestsnecessary

The President then, in 2011, gave the task to create an institute of military priests in the army and navy by the end of the year. At first, the priests were going to be taught at the Ryazan Higher Airborne Command School. Margelov, then - in one of the military universities in Moscow. And finally, the choice fell on the Military University of the Ministry of Defense of the Russian Federation. Full-time regimental priests appeared in the Russian army in December 2012, but the first release of the "new priests" took place only now.

The chief priest of the Russian Airborne Forces, Priest Mikhail Vasiliev, in 2007 estimated the need for clergy in Russian troops as follows: about 400 Orthodox priests, 30-40 Muslim mullahs, 2-3 Buddhist lamas and 1-2 Jewish rabbis. In reality, there are still Orthodox priests and mullahs in the army. Representatives of other faiths are not "called". So what about representatives of other faiths? Discriminate them as minorities? Or create a whole division of "spiritual support" for each part? Or make universal ecumenists out of assistants working with believing military personnel, capable of both conducting confession and performing namaz? Will they be given a tambourine and peyote then?

With the institute of chaplains in small and mono-confessional countries, it is clear that there is no such problem there. In a Catholic country it will be Catholics, in a Protestant country it will be Protestants, in a Muslim country it will be imams. But there are fewer of them on the map, most of the planet is gradually becoming religiously tolerant, and in Egypt, almost Orthodox Copts live next to Muslims for centuries.

If we had faith in the God-Emperor, as in the Warhammer-40k novels, then everything would be simple too - they would be commissars performing the functions of a priest and an inquisitor in one person. But we do not live in a fantasy world, everything is more complicated here.

And there is another important aspect, moral. As you know, the pop-schismatic, "patriarch" of the unrecognized Ukrainian Orthodox Church of the Kiev Patriarchate, Filaret, blessed the punitive detachments to kill Russians. It is clear that he is an impostor, that he is a former criminal and excommunicated from the Orthodox Church. But besides him, a number of Greek Catholic priests from Western Ukraine did the same thing - a blessing for murder. And I really do not want Orthodox priests to be in any way similar to such bloodthirsty, I'm not afraid of this word, heretics.

Not an offensive, but a defense against evil

Still, you see, real, not formal Christianity is the opposite of war and murder. I may be an atheist, but the philosophical views of Berdyaev, Seraphim of Sarov and a number of other Christian philosophers are close and even dear to me. Therefore, I would like to distance him as much as possible from such an unpleasant and forced thing as war.

We never had crusades (they were against us), the Russians always perceived the war as a forced occupation. The presence of priests in the army somehow ennobles the war, and this is wrong. If I understand at least something in spirituality, then going to war a person, albeit forcedly, leaves the sphere of spirituality, and therefore he needs to return to it after purification.

Blessing for war is already something from the category of Got mit uns or the American "We are God's chosen nation", a megalomania that cannot end in anything good. Therefore, if this institution finally takes root, only people who will understand this fine line between "comfort and cheer" and "bless for murder" should go to the military priests. A priest in war is only mercy and the healing of souls, but not a crusade or jihad.

By the way, the army is talking about this. Thus, according to Igor Semenchenko, Acting Head of the Directorate (for work with religious servicemen) of the Main Directorate for Work with Personnel of the Armed Forces of the Russian Federation, "The task of the clergy in the Armed Forces is to create, taking into account the specifics of military service, the necessary conditions for the realization by believing military personnel of their religious needs".

As you can see, "everything is not so simple." But I will not be a militant atheist brandishing a copy of Darwin and demanding "ban and abolish." Let it stay as an experiment, very careful and unobtrusive. And we'll see.

Throughout the existence of the Russian Orthodox Church, its most important mission has been to serve the Fatherland. It contributed to the state unification of disparate Slavic tribes into a single state, and later had a decisive influence on the process of preserving the national unity of the Russian land, the integrity and community of the peoples living on it.

Prior to the establishment of a regular army in the Russian state, the responsibility for the spiritual nourishment of military people was assigned to the court clergy. Therefore, it can be assumed that by the middle of the 16th century, when a permanent archery army was created in Muscovy, numbering 20-25 thousand people, the first military priests also appeared (however, written evidence of this has not been preserved).

It is authentically known about the presence of military priests during the reign of the sovereign Alexei Mikhailovich Romanov (1645-1676). This is evidenced by the Charter of that time: "Teaching and cunning of the military formation of infantry people" (1647), in which the regimental priest is first mentioned and his salary is determined. Since that time, a system for managing the military clergy has already begun to be created.

Further formation and improvement of the structure of the military clergy is associated with the reforms of Peter I. Thus, in the "Military Regulations" of 1716, the chapter "On the Clergy" first appeared, which determined the legal status of priests in the army, their duties and main forms of activity:

"Military priests, being in unconditional submission to the archpriest of the military and naval clergy, are obliged to fulfill all lawful orders of the direct military authorities. Misunderstandings and disagreements that arise between the military authorities and military priests in the performance of church and liturgical duties are resolved either by the dean, or the protopresbyter, or the local bishop.

Priests are obligated, without fail, at the hours appointed by the regiment or command, but within the limits of church service time, to perform Divine services in regimental churches, according to the established order, on all Sundays, holidays and highly solemn days. In immovable churches, divine services are celebrated simultaneously with diocesan churches.

Military priests are required to perform the sacraments and prayers for military ranks in the church and their homes, without requiring remuneration.

Military priests make efforts to form church choirs from military ranks and those studying in regimental schools to sing during Divine Services, and capable ones from military ranks are allowed to read on the kliros.

Military priests are obliged to conduct catechetical conversations in the church and, in general, to teach the soldiers the truths of the Orthodox faith and piety, applying to the degree of their understanding, spiritual needs and duties of military service, while the sick - to edify and console in hospitals.

Military chaplains must teach the Law of God in the schools of the regimental, soldier's children, training teams and other parts of the regiment; with the consent of the military authorities, they can arrange extra-liturgical conversations and readings. In units of the troops located separately from the regimental headquarters, local parish priests are invited to teach the Law of God to the lower military ranks on conditions that the military commanders of those units find possible.

Military priests are obliged to protect military ranks from harmful teachings, to eradicate superstitions in them, to correct their moral shortcomings: to admonish, on behalf of the regimental commander, vicious lower ranks, to prevent deviations from the Orthodox Church and, in general, to take care of the approval of military ranks in faith and piety.

Military priests, in accordance with the duty of their rank, are obliged to lead their lives in such a way that the military ranks see in them an instructive example for themselves of faith, piety, fulfillment of the duties of service, good family life and correct relations with neighbors, bosses and subordinates.

In view of mobilization and during hostilities, military priests, without particularly valid reasons, should not be dismissed from their posts, but are obliged to follow their assignment with military ranks, to be in the indicated places without leaving and be in unconditional obedience to the military authorities.

In the XVIII century, the Church and the army formed a single organism under the auspices of the state, Orthodox paraphernalia permeated military rituals, service and life of soldiers.

During the 18th century, the administration of the military clergy in peacetime was not separated from the diocesan administration and belonged to the bishop of the area where the regiment was quartered. The reform of the management of the military and naval clergy was carried out by Emperor Paul I. By a decree of April 4, 1800, the position of the field chief priest became permanent, and the management of all the clergy of the army and navy was concentrated in his hands. The chief priest received the right to determine, transfer, dismiss, and present the clergy of his department for awards. For military shepherds, regular salaries and pensions were determined. The first Chief Priest Pavel Ozeretskovsky was appointed a member of the Holy Synod and received the right to communicate with diocesan bishops on personnel policy without reporting to the Synod. In addition, the chief priest received the right of a personal report to the emperor.

In 1815, a separate department of the Chief Priest of the General Staff and Guard Troops was formed (later including the grenadier regiments), which soon became virtually independent of the Synod in matters of management. Chief priests of the guards and grenadier corps N.V. Muzovsky and V.B. Bazhanov in 1835-1883 also headed the court clergy and were the confessors of the emperors.

A new reorganization of the management of the military clergy took place in 1890. Power again concentrated in the person of one person, who received the title of protopresbyter of the military and naval clergy. During World War I, Protopresbyter G.I. Shavelsky was for the first time given the right of personal presence at a military council; the protopresbyter was directly at the headquarters and, like the once first chief priest P.Ya. Ozeretskovsky, had the opportunity of a personal report to the emperor.

The number of clergy in the Russian army was determined by the states approved by the Military Department. In 1800, about 140 priests served with the regiments, in 1913 - 766. At the end of 1915, about 2,000 priests served in the army, which was approximately 2% of the total number of clergy in the empire. In total, from 4,000 to 5,000 representatives of the Orthodox clergy served in the army during the war years. Many of them then, without leaving their flock, continued their service in the armies of Admiral A.V. Kolchak, Lieutenant General A.I. Denikin and P.N. Wrangel.

The duties of a military clergyman were determined, first of all, by the orders of the Minister of War. The main duties of a military clergyman were as follows: at the time strictly appointed by the military command, to perform divine services on Sundays and holidays; by agreement with the regimental commanders, at a certain time, prepare military personnel for confession and acceptance of the Holy Mysteries of Christ; perform ordinances for military personnel; manage the church choir; instruct military ranks in the truths of the Orthodox faith and piety; console and edify the sick in the faith, bury the dead; to teach the law of God and, with the consent of the military authorities, to conduct non-liturgical conversations on this subject. The clergy had to preach "the word of God before the troops diligently and intelligibly ... inspire love for the faith, the sovereign and the Fatherland and affirm in obedience to the authorities."

The most important of the tasks solved by the military clergy was the education of spiritual and moral feelings and qualities in the Russian soldier. Make him a spiritual person - a person who performs his duties not out of fear of punishment, but out of conscience and deep conviction in the sanctity of his military duty. It took care of educating the personnel of the army and navy in the spirit of faith, piety and conscious military discipline, patience and courage, up to self-sacrifice.

However, not only under the shadow of temples and in the silence of the barracks, the army and navy priests spiritually nourished their flock. They were next to the soldiers in battles and campaigns, shared with the soldiers and officers the joy of victories and the sorrow of defeats, the hardships of wartime. They blessed those going into battle, inspired the faint-hearted, comforted the wounded, admonished the dying, and saw off the dead on their last journey. They were loved by the army and needed by it.

History knows many examples of courage and selflessness shown by military shepherds in the battles and campaigns of the Patriotic War of 1812. So, the priest of the Moscow Grenadier Regiment, Archpriest Miron Orleans, in the battle of Borodino, walked under heavy cannon fire in front of the grenadier column and was wounded. Despite the wound and severe pain, he remained in the ranks and performed his duties.

An example of courage and fidelity to duty in the Patriotic War was the feat of another military pastor, Ioanniky Savinov, who served in the 45th naval crew. At the critical moment of the battle, the shepherd Ioanniky, wearing a stole, with a raised cross and with a loud singing of a prayer, went into battle ahead of the soldiers. Inspired soldiers quickly rushed at the enemy, who was confused.

Of the two hundred military shepherds - participants in the Crimean War - two were awarded the Order of St. George IV degree; 93 shepherds - with golden pectoral crosses, including 58 people - with crosses on the St. George ribbon; 29 military priests were awarded the Orders of St. Vladimir III and IV degree.

Military priests were true to the valiant traditions of the army and navy clergy in subsequent wars.

So, during the Russian-Turkish war of 1877-1878, the priest of the 160th Abkhaz infantry regiment, Feodor Matveyevich Mikhailov, especially distinguished himself. In all the battles in which the regiment took part, Feodor Matveyevich was ahead. During the assault on the fortress of Kars, the shepherd with a cross in his hand and in a stole, being in front of the chains, was wounded, but remained in the ranks.

Samples of heroism and courage were shown by the military and naval clergy during the Russo-Japanese war of 1904-1906.

Protopresbyter of the tsarist army Georgy Shavelsky, who had rich experience in the work of a military priest during the Russo-Japanese war of 1904-1905, defines his role in peacetime as follows: “At present, it is especially strongly recognized that the religious side is of great importance in the education of the Russian army, in the development of a strong and powerful spirit of the Russian army and that the role of a priest in the army is a respectable and responsible role, the role of a prayer book, enlightener and inspirer of the Russian army. In wartime, Georgy Shavelsky emphasizes, this role becomes even more important and responsible, and at the same time more fruitful.

The tasks for the activity of a priest in wartime are the same as in peacetime: 1) the priest is obliged to satisfy the religious feeling and religious needs of the soldiers, through the performance of divine services and rites; 2) the priest by pastoral word and example should influence his flock.

Many priests, going to war, imagined how they would lead their pupils under fire, bullets and shells into battle. The First World War showed a different reality. The priests did not have to "lead the troops into battle". The lethal force of modern fire has made daytime attacks almost unthinkable. Opponents now attack each other in the dead of night, under the cover of night darkness, without banners unfurled and without the thunder of music; they attack stealthily so as not to be noticed and swept off the face of the earth by the fire of guns and machine guns. With such attacks, the priest has no place either in front or behind the attacking unit. At night, no one will see him, and his voice, once the attack begins, no one will hear.

Archpriest Georgy Shavelsky noted that with the change in the nature of the war, the nature of the work of the priest in the war also changed. Now the place of the priest during the battle is not in the battle line, stretched over a great distance, but near it, and his work is not so much the encouragement of those in the ranks, but the service of those who are out of action - the wounded and killed.

His place is at the dressing station; when his presence at the dressing station is not necessary, he should also visit the battle line in order to encourage and console those who are there with his appearance. There are, of course, exceptions to this provision. Imagine that the part faltered, and began to retreat erratically; the appearance of a priest at such a moment can do a great deal.

Before the First World War, the Russian military clergy worked without a plan or system, and even without the necessary control. Each priest worked on his own, according to his own understanding.

The organization of management of the military and naval clergy in peacetime could not be considered perfect. At the head of the department was the protopresbyter, invested with full power. Under him was the Spiritual Board - the same as the Consistory under the diocesan bishop. Since 1912, the archpriest was given an assistant, who greatly facilitated his clerical work. But, neither the assistant, nor the Spiritual Board could be intermediaries between the archpriest and the clergy subordinate to him, scattered throughout Russia. Such intermediaries were divisional and local parts of the deans. There were at least a hundred of them, and they were scattered in different Russian corners. There were no opportunities for private and personal communication between them and the archpriest. It was not easy to unite their activities, direct their work and control them. The protopresbyter needed to have extraordinary energy and extraordinary mobility in order to personally and on the spot check the work of all his subordinates.

But even this control structure proved to be imperfect. The beginning of the addition of the Regulations was given by the Emperor himself when forming the headquarters of the Supreme Commander-in-Chief, who ordered the protopresbyter to be at this headquarters for the duration of the war. Further adjustments were made by the protopresbyter, who by practice secured the right to personally, without approval by higher authorities, to establish new positions in the army in his own department, if they did not require expenses from the treasury. Thus, positions were established: 10 garrison deans in places where there were several priests; 2 deanery reserve hospitals, which positions were assigned to priests at the headquarters of the armies.

In 1916, with the Highest approval, special positions of army preachers were established, one for each army, who were entrusted with the duty to continuously travel around, preaching, the military units of their army. The most eminent spiritual speakers were chosen to serve as preachers. The English Colonel Knox, who was at the headquarters of the Northern Front, considered the idea of ​​​​establishing positions of army preachers to be brilliant. Finally, the chief priests of the fronts were given the right to use the priests at the army headquarters as their assistants in monitoring the activities of the clergy.

Thus, the spiritual apparatus in the theater of military operations represented a harmonious and perfect organization: the protopresbyter, his closest assistants; chief priests, their assistants; staff priests; finally, divisional and hospital deans and garrison priests.

At the end of 1916, the positions of chief priests of the Baltic and Black Sea fleets were established by the highest command.

In order to better unite and direct the activities of the clergy of the army and navy, meetings of the protopresbyter with the chief priests, the latter with staff priests and deans, and Congresses along the fronts, chaired by the protopresbyter or chief priests, were held from time to time.

The First World War, as well as the wars of the 19th century, gave many examples of the courage shown by military priests at the fronts.

In the Russo-Japanese war, there were not even ten wounded and shell-shocked priests, in the First World War there were more than 400 of them. More than a hundred military priests were captured. The captivity of the priest testifies that he was at his post, and not in the rear, where there is no danger.

There are many other examples of the selfless activity of military priests during the fighting.

The distinctions for which priests could be awarded orders with swords or a pectoral cross on the St. George ribbon can be divided into three groups. Firstly, this is the feat of the priest in the decisive moments of the battle with a cross in his raised hand, inspiring the soldiers to continue the battle.

Another type of distinction of a priest is associated with the diligent performance of his immediate duties in special conditions. Often the clergy performed services under enemy fire.

And, finally, the clergy performed feats possible for all army ranks. The first pectoral cross received on the St. George Ribbon was presented to the priest of the 29th Chernigov Infantry Regiment, John Sokolov, for saving the regimental banner. The cross was handed to him personally by Nicholas II, about which an entry has been preserved in the diary of the emperor. Now this banner is kept in the State Historical Museum in Moscow.

The revival of the mission of the Orthodox clergy in the Armed Forces is becoming today not only a concern for the future, but also a tribute to the grateful memory of military priests.

The issues of inter-religious relations were quite successfully resolved by the clergy. In pre-revolutionary Russia, the whole life of a Russian person from birth to death was permeated with Orthodox teaching. The Russian Army and Navy were essentially Orthodox. The armed forces defended the interests of the Orthodox Fatherland, headed by the Orthodox Sovereign. But still, representatives of other religions and nationalities also served in the Armed Forces. And one was combined with another. Some ideas about the religious affiliation of the personnel of the imperial army and navy at the beginning of the 20th century give the following information: At the end of 1913, there were 1229 generals and admirals in the army and navy. Of these: 1079 Orthodox, 84 Lutherans, 38 Catholics, 9 Armenian Gregorians, 8 Muslims, 9 reformers, 1 sectarian (who joined the sect already as a general), 1 is unknown. Among the lower ranks in 1901 in the Siberian Military District, there were 19,282 people under arms. Of these, 17,077 Orthodox, 157 Catholics, 75 Protestants, 1 Armenian Gregorian, 1,330 Muslims, 100 Jews, 449 Old Believers and 91 idolaters (northern and eastern peoples). On average, at that time in the Armed Forces of Russia, Orthodox were 75%, Catholics - 9%, Muslims - 2%, Lutherans - 1.5%, others - 12.5% ​​(including those who did not declare their confessional affiliation). Approximately the same ratio remains in our time. As noted in his report, Deputy Head of the Main Directorate of Educational Work of the Armed Forces of the Russian Federation, Rear Admiral Yu.F. Nuzhdin, of the number of believing military personnel, 83% are Orthodox Christians, 6% are Muslims, 2% are Buddhists, 1% each are Baptists, Protestants, Catholics and Jews, 3% identify themselves with other religions and beliefs.

In the Russian Empire, the relationship between religions was decided by law. Orthodoxy was the state religion. And the rest were divided into tolerant and intolerant. Tolerant religions included traditional religions that existed in the Russian Empire. These are Muslims, Buddhists, Jews, Catholics, Lutherans, Reformers, Gregorian Armenians. Intolerant religions were mainly sects that were completely banned.

The history of relations between faiths, like many other things in the Russian armed forces, dates back to the reign of Peter I. During the time of Peter I, the percentage of representatives of other Christian confessions and nationalities in the army and navy increased significantly - especially Germans and Dutch.

According to Chapter 9 of the Military Regulations of 1716, it was prescribed "To everyone in general belonging to our Army, regardless of who they are, what faith or people they are, have Christian love among themselves." That is, any disagreements on religious grounds were immediately suppressed by law. The charter obligated tolerantly and carefully treat local religions, both in the areas of deployment and on the territory of the enemy. Article 114 of the same Charter read: "... priests, church servants, children, and others who cannot oppose, do not offend or insult our military people, and spare churches, hospitals and schools very much and do not touch them under severe corporal punishment."

In the armed forces of those years, the non-Orthodox were mainly among the top ranks and even less among the middle command ranks. The lower ranks, with rare exceptions, were Orthodox. For the heterodox in the house of the head of defense of Kotlin, Vice Admiral Cornelius Kruys, a Lutheran church was built back in 1708. This church served as a meeting place not only for the Lutherans, but also for the Dutch Reformers. Despite religious differences, they followed the instructions of the Lutheran preacher and adhered to the Lutheran rites. In 1726, already a full admiral and vice-president of the Admiralty College, Cornelius Kruys wanted to build a Lutheran church, but illness and an early death stopped his intentions.

An Anglican church was built in St. Petersburg for the British who served in the navy. Heterodox and non-Orthodox churches were also built at other army and navy bases, such as in Kronstadt. Some of them were built directly on the initiative of the military and naval departments.

The charter on the field and cavalry service of 1797 determined the order in which military personnel should go to worship. In accordance with the 25th chapter of this Charter, on Sundays and holidays, all Christians (both Orthodox and non-Orthodox) were to go to church in formation under the leadership of one of the officers. When approaching the Orthodox Church, rebuilding was carried out. Orthodox soldiers entered their church, while Catholics and Protestants continued to follow the formation to their church and church.

When Vasily Kutnevich was chief priest of the army and navy in the military ports on the Black and Baltic Seas, in 1845 the positions of imams were established. They were established in the ports of Kronstadt and Sevastopol - one imam and assistant each, and in other ports - one imam each, who was elected from the lower ranks with a state salary.

As noted above, in connection with the military reform carried out in the second half of the 19th century, all-class military service was introduced. The range of people called up with different religions has expanded significantly. The military reform demanded a more careful attitude to inter-religious relations.

This issue became even more relevant after 1879, when the Baptists and Stundists achieved the adoption of a law that equalized their rights with non-Orthodox confessions. Thus, legally they became a tolerant religion. The Baptists began to carry out a huge amount of propaganda among the military. Opposition to Baptist propaganda lay solely on the shoulders of the military clergy, who had help from the state only if this propaganda was clearly contrary to state laws.

The military clergy faced a difficult task - to prevent religious differences from escalating into contradictions. Soldiers of different faiths literally said the following: "... we are all Christians, Mohammedans, Jews together at the same time pray to our God, because the Lord Almighty, who created heaven, earth and everything on earth, is for us the only true God" . And these were not just declarations, such fundamentally important guidelines were statutory norms.

The priest was supposed to avoid any disputes about faith with non-believers. The code of military regulations of 1838 stated: "Regimental priests should by no means enter into a debate about faith with people of a different confession." In 1870, in Helsingfors, a book was published by the Protopriest Headquarters of the Finnish Military District, Archpriest Pavel Lvov, "Memorial book on the rights and duties of the army clergy."

In particular, in chapter 34 of this document there was a special section, which was called - "On the prevention and suppression of crimes against the rules of religious tolerance." And the military clergy did their best at all times to prevent conflicts on religious grounds in the troops, any infringement of the rights and dignity of adherents of other faiths.

During the First World War, due to the presence of representatives of other religions in the Armed Forces, Protopresbyter of the military and naval clergy Georgy Ivanovich Shavelsky, in circular No. 737 of November 3, 1914, addressed the Orthodox military priests with the following appeal: the army to avoid, if possible, any religious disputes and denunciations of other faiths, and at the same time to ensure that brochures and leaflets with harsh expressions found in them against Catholicism, Protestantism and other confessions, as well as similar literary works can offend the religious feeling of those belonging to these confessions and harden them against the Orthodox Church, and in military units sow disastrous enmity for the cause. self-sacrificing service to both the Orthodox and the non-Orthodox, remembering that the latter shed blood for the Faith, the Tsar and the Fatherland, and that we have one Christ, one Gospel and one baptism with them, and not missing an opportunity to serve the healing of both their spiritual and bodily wounds." Article 92 of the Charter of the internal service read: "Although the Orthodox faith is dominant, non-Christians, non-Orthodox people everywhere enjoy the free practice of their faith and worship according to its rites." In the Naval Charters of 1901 and 1914, in the 4th section: "On the order of service on the ship", it was said: "Gentiles of Christian confessions perform public prayers according to the rules of their faith, with the permission of the commander, in the place appointed by him, and, if possible, simultaneously with the Orthodox Divine services. During long voyages, they retire, if possible, to their church for prayer and fasting" (v. 930). Article 931 of the Naval Charter allowed Muslims to pray on Fridays, and Jews on Saturdays: "If there are Muslims or Jews on the ship, they are allowed to read public prayers, according to the rules of their faith and in places designated by the commander: Muslims - on Fridays, and Jews - on Saturdays. This is also allowed to them on their main holidays, during which they, if possible, are released from service and retired to the shore. The charters were accompanied by lists of the most significant holidays of each faith and religion, not only Christians, Muslims and Jews, but even Buddhists and Karaites. On these holidays, representatives of these confessions were to be exempted from military service. Article 388 of the Charter of the internal service read: "Jewish military personnel, Mohammedans and other non-Christians, on days of special worship performed according to their faith and rites, may be exempted from service activities and, if possible, from outfits in part. See the schedule of holidays in the Appendix" . These days, commanders obligatorily provided non-believers with dismissal outside the unit to visit their temples.

Thus, representatives of tolerant religions, both Christian and non-Christian, were allowed to pray according to the rules of their faith. For this, the commanders allocated them a certain place and time. The organization of worship and prayers by non-Christians was enshrined in organizational orders for a unit or ship. If there was a mosque or synagogue in the location of a part or ship of the corresponding church, the commanders, if possible, let the non-believers go there for prayers.

By the beginning of the 20th century, in ports and large garrisons, in addition to the Orthodox clergy, there were military priests of other confessions. These are, first of all, Catholic chaplains, Lutheran preachers, evangelical preachers, Muslim imams and Jewish rabbis, and later also Old Believer priests. The military Orthodox clergy treated representatives of other faiths with a sense of tact and due respect.

History does not know a single fact when any conflicts in the Russian Army or Navy arose on religious grounds. Both during the war with Japan and in the war with Germany, the Orthodox priest, the mullah, and the rabbi successfully cooperated.

Thus, it can be noted that only by the beginning of the 20th century did such a military-religious service form in the Russian army, which we often refer to when referring to its history.

In the first place among the many tasks solved by the military clergy was the desire to educate the Russian soldier spiritual and moral strength, to make him a person imbued with a true Christian mood, performing his duties not out of fear of threats and punishment, but out of conscience and deep conviction. in the sanctity of his duty. It took care of instilling in the troops the spirit of faith, piety and military discipline, patience, courage and self-sacrifice.

In general, the staff structure of the military and naval clergy, as historical experience shows, made it possible to successfully carry out work on the religious education of military personnel in the troops, study and promptly influence the morale of the troops, and strengthen their reliability.

In war, Divine justice and God's care for people can be seen especially clearly. War does not tolerate dishonor - a bullet quickly finds an immoral person.
​Venerable Paisios the Holy Mountaineer

In times of hard trials, upheavals and wars, the Russian Orthodox Church has always been with its people and its army, not only strengthening and blessing the soldiers to fight for their Fatherland, but also on the front line with weapons in their hands, as in the war against Napoleon's army and the fascist invaders to the Great Patriotic War. Thanks to the Decree of the President of Russia of 2009 on the revival of the institution of full-time military clergy, Orthodox priests have become an integral part of the modern Russian army. Our correspondent Denis Akhalashvili visited the department for relations with the Armed Forces and law enforcement agencies of the Yekaterinburg diocese, where he learned firsthand about how relations between the Church and the army are developing today.

So that the Liturgy is served in parts, and conversations on spiritual topics are held

Colonel - head of the department for relations with the Armed Forces and law enforcement agencies of the Yekaterinburg diocese:

In the Yekaterinburg diocese, the department was created in 1995. Since that time, we have prepared and concluded cooperation agreements with all law enforcement agencies in the Urals Federal District: the Main Directorate of the Ministry of Emergency Situations for the Sverdlovsk Region, the Main Directorate of the Ministry of Internal Affairs of the Russian Federation for the Sverdlovsk Region, the Ural Military District, the Urals District of the Internal Troops of the Ministry of Internal Affairs of the Russian Federation. The Yekaterinburg diocese was the first in post-Soviet Russia to sign a cooperation agreement with the military commissariat of the Sverdlovsk region. From our structure, departments for working with the Cossacks and for prison ministry were subsequently created. We cooperated with 450 military units and formations of the Armed Forces and subdivisions of law enforcement agencies on the territory of the Sverdlovsk region, where 255 clergymen of our diocese regularly took care of the faithful. With the transformation of the diocese into a metropolis in the Yekaterinburg diocese, this is 154 priests in 241 military units and subdivisions of law enforcement agencies.

Since 2009, after the issuance of the Decree of the President of the Russian Federation on the establishment of the institution of full-time military clergy in the Russian army, the posts of full-time military clergy 266, assistant commanders for work with believing military personnel from among the clergy of traditional faiths, including Orthodox priests, have been determined. There are five such posts in our diocese.

Today, we have 154 priests visiting military units, where they perform the sacraments, give lectures, conduct classes, and so on. Once, His Holiness Patriarch Kirill said that a priest who visits a military unit once a month is like a wedding general. I'm not sure if I'm translating verbatim, but the meaning is clear. As a regular military man, I understand perfectly well that if a priest comes once a month to a unit where 1,500 people serve, then in reality he will be able to communicate at best with a couple of dozen soldiers, which, of course, is not enough. We decided to increase the effectiveness of our cooperation in the following way: with the consent of the command of the units, on a certain day, 8-10 priests come to a specific military unit at once. Three of them are serving the Divine Liturgy directly in the unit, the rest are confessing. After the Liturgy, confession and Communion, the military go to breakfast, after which they are divided into groups, where each of the priests conducts a conversation on a given topic, based on the church calendar and the specific needs of one or another part. Separately - staff officers, separately - contract soldiers, separately - conscripts, then doctors, women and civilian personnel; a group of those who are in medical facilities. As practice has shown, in today's conditions this is the most effective form of cooperation: military personnel receive spiritual knowledge, but also participate in the Liturgy, confess and receive communion, and also have the opportunity to communicate and discuss an exciting personal topic with a specific priest, which, given the psychological requirements for a modern army , very important. From the command of the formations, I know that the effect was very good, the commanders of the units ask to carry out such events constantly.

Every year we celebrate Defender of the Fatherland Day. And on the eve of this holiday, with the blessing of Metropolitan Kirill of Yekaterinburg and Verkhoturye, we go home to congratulate our veterans, present them with congratulatory addresses and memorable gifts from the ruling bishop.

“A father for a soldier is a native person,
with whom you can talk about sore"

, assistant commander for work with religious servicemen:

My history of serving in the army began many years ago, when I was the rector of the church of St. Sergius of Radonezh on the outskirts of Yekaterinburg - in the village of Bolshoy Istok behind the Koltsovo airport. Our dean was a wonderful priest, Archpriest Andrey Nikolaev, from the former military, who served in the army for 13 years as an ensign and enjoyed great authority among the military. Once he asked me how I look at not just going to the military unit that we provided for from time to time, but becoming a full-time army priest. I thought and agreed. I remember when Father Andrei and I came to our Vladyka Kirill for a blessing, he joked: well, they say, some (points to Father Andrei) are leaving the army, and some (points to me) go there, on the contrary. In fact, Vladyka was very glad that our relations with the army had moved to a new level, that in addition to me, four more priests of our diocese were approved by the Minister of Defense and became full-time priests. Vladyka blessed and said many warm parting words. And since July 2013, when the official order on my appointment came, I have been serving at the location of my unit.

How is the service going? First, as expected, the morning divorce. I address the servicemen of the military unit with a parting speech, after that the official part ends, legs in hand - and went to wind kilometers through the units. Our military unit is large - 1.5 thousand people, until you go around all the addresses outlined according to the plan, by the evening you can’t feel your feet under you. I don’t sit in the office, I go to people myself.

Our prayer room is in the middle of the barracks. When it is not easy for a soldier, he will look - and God is He, near!

Our prayer room is located in the hall, in the middle of the barracks: on the left there are beds in two tiers, on the right there are beds, the prayer room is in the middle. This is convenient: if you want to pray or talk with the priest - here he is, please! There I take every day. And the presence of shrines, icons, an altar, an iconostasis, candles in the middle of a soldier's life also has a beneficial effect on the soldiers. It is not easy for a soldier, he will look - God is here He is, near! I prayed, talked to the priest, participated in the sacraments - and it became better. You can see it all, it's happening before your very eyes.

If there are no drills or jobs, I serve every Saturday and Sunday. Who wants to and not in finery, comes to the evening, confesses, prepares for Communion.

During the service at the Holy Chalice, we all become brothers in Christ, this is also very important. This then affects the relationship between officers and subordinates.

In general, I’ll say this: if priests were not useful in the army, they wouldn’t be there either! The army is a serious matter, there is no time to deal with nonsense. But as experience shows, the presence of a priest in the unit really has a beneficial effect on the situation. A priest is not a psychologist, this is a father, father, for a soldier - a native person with whom you can talk heart to heart. Literally the day before yesterday, a corporal conscript came to me, his eyes sad, lost ... Something doesn’t work out for him, somewhere they treated him rudely, so despondency attacked the man, he closed himself in. We talked to him, looked at his problems from the Christian side. I say: “You didn’t just get into the army, did you choose the service yourself?” He nods. "You wanted to serve?" - "Of course I wanted to!" - answers. - “Something went wrong, something was not as rosy as I thought. But is it only in the army? Everywhere, if you look closely, there are tops and roots! When you get married, you think that you will lie in front of the TV and rejoice, but instead you will have to work twice as hard to support your wife and family! It does not happen, as in a fairy tale: once - and it's ready, at the behest of a pike! Need to work hard! And God will help! Let's pray, let's ask God for help together!"

When a person sees that he is not alone, that the Lord is near and helps him, everything changes.

In the conditions of a modern army with increased psychological and professional stress, such warm, trusting, sincere relationships are very important. You communicate with the guys every day, talk, drink tea, everything is open, eye to eye. Pray for them every day. If you don’t have this, if you are all impregnable, you have nothing to do in the army, no one will understand you, and no one needs you here.

“We already have a tradition: we always take a field church for all teachings”

, assistant head of the department for work with religious servicemen of the Office for Work with Personnel of the Central Military District:

In 2012, I was the rector of the Church of the Archangel Michael in the working settlement of Achit and provided for the military registration and enlistment office, the fire department, and the police, so when Vladyka blessed me for this service, I already had good experience in relations with representatives of various law enforcement agencies. At the headquarters of the district, a department for work with believing military personnel was created, where two priests and the head of the department are constantly present. In addition to providing spiritual guidance to the officers of the district, our task is to help military units where there are no full-time priests to establish work with believers, come as needed and fulfill their priestly duties. By the way, sometimes not only Orthodox people turn to you in the unit. Recently a Muslim soldier approached me. He wanted to get into the mosque service, but did not know how to do it. I helped him, found out where the nearest mosque is, when services are held there, how to get there…

At this time, Father Vladimir's phone rings, he asks for forgiveness and answers: “I wish you good health! God bless! Yes, I agree! Write a report addressed to the ruling bishop. If he blesses, I will go with you!”

I ask what's the matter. Father Vladimir smiles:

For exercises? Of course I'll go! We will be in the field, live in a tent, the regime is like everyone else

The commander of the unit called, next week they are leaving for the exercises, he asked me to go with them. Of course I'll go! The exercises are short - only two weeks! We will be in the field, I will live in a tent, the regime is like everyone else. In the morning they are in charge, I have a morning rule. Then in the camp temple, if there is no service, I accept those who wish. We already have a tradition: for all teachings, we always take a field church with us, where we can perform all the necessary sacraments, baptism, Liturgy ... We also put up a tent for Muslims.

Here we were at the training camp near the city of Chebarkul, in the Chelyabinsk region; Nearby was the village where the temple was. The local priest not only served the Liturgy with us, but also gave us his vessels and prosphora for worship. There was a large divine service, where several priests gathered, everyone confessed, at the Liturgy there were many communicants from several military units.

On the territory of our unit on Uktus (one of the districts of Yekaterinburg. - YES.) the church of the martyr Andrei Stratilat was built, where I am the rector and regularly serve there. In addition, by agreement with the unit commanders, we constantly travel in groups of up to ten priests to some part of our district, where we give lectures, hold open classes on a given topic and always serve the Liturgy, confess and take communion. Then we dispersed to the barracks, and - if desired - communicated with all the believers, both with the military and with civilian personnel.

Serving in intelligence is not an easy task.

, rector of the Church of St. George the Victorious in the village. Maryinsky:

I twice went on business trips to the North Caucasus region, where I was with the marching church of Alexander Nevsky at the location of the military unit of the Ural District of Internal Troops. How was the service? In the morning at the formation, with the permission of the command, you read morning prayers. You go out in front of the formation, everyone takes off their hats, reads “Our Father”, “Virgin Mother of God”, “To the King of Heaven”, a prayer for the beginning of a good deed and an excerpt from the life of the saint to whom this day is dedicated. In addition to those who are on the road, 500-600 people are present at the formation. After prayer, divorce begins. I go to the temple, where I receive everyone. Once a week I hold spiritual conversations with the staff. After the conversation, face-to-face communication begins.

There is such a joke that they don’t swear in the army, they speak this language in the army. And when a priest is nearby, even the officers begin to restrain themselves in this regard. They say words closer to the Russian language, remember politeness, ask for forgiveness, relations between themselves and subordinates become more friendly, more humane or something. For example, a major comes to confession in our tent, and a simple soldier stands in front of him. After all, the major does not push him away, does not climb forward, he stands and waits for his turn. And then they, together with this soldier, take communion from the same Chalice. And when they meet in a normal setting, they perceive each other differently than before.

You immediately feel that you are at the location of a military unit that performs combat missions every day. It is in civilian life that all grandmothers love you, all you hear is: “Father, father!”, And, no matter what you are, they love you simply because you are a priest. It's not like that here. They've seen everyone here and just won't accept you with open arms. Their respect must be earned.

Our field temple is assigned to a reconnaissance platoon. They are responsible for setting up, assembling and moving the mobile temple. These guys are very serious - maroon berets. To become a maroon beret, you must die and then rise again - that's what they say. Many of them went through both Chechen campaigns, saw blood, saw death, lost fighting friends. These people are accomplished individuals who have given their all to the service of the Motherland. All scouts are simple ensigns, they do not have high ranks. But if there was a war, each of them would be placed separately as a platoon commander, they would fulfill any tasks of command, they would lead the soldiers behind them. They keep the fighting spirit, they are the elite of our army.

Scouts always invite a newly arrived priest to their place for tea to get acquainted. This is a very important ritual, in fact, during which the first and often the last impression is formed about you. What are you? What kind of person are you? Can you be trusted at all? They check you as a man, look closely, ask various tricky questions, are interested in your past life.

I myself am from the Orenburg Cossacks, and therefore for me checkers and pistols were familiar from childhood, we have a love for military affairs at the level of genetics. At one time I was engaged in the club of a young paratrooper, from the age of 13 I jumped with a parachute, I dreamed of serving in the paratroopers. Unfortunately, due to health problems, they did not take me into the landing force, I served in ordinary troops.

The scouts examined the target, laughing: “The test passed!” Come on, they say, to us, in maroon berets!

I went with the scouts to the firing range, where they checked what I was worth in battle. They gave me a gun first. I didn’t really like it: I shoot on a “civilian” in a shooting range from a heavier “Beretta”. But nothing, got used to it, knocked out all the targets. Then they gave me some new machine gun, designed specifically for scouts, with a short barrel. I shot at a common target, I see: its recoil is weak, it’s easy to shoot, it’s convenient - and the second store shot at moving targets, knocked out all the “tens”. They examined the targets, laughing: “The test passed!” Come on, they say, to us, in maroon berets! I shot from an AK machine gun, it also turned out well.

After the shooting, the number of parishioners in the unit increased dramatically. Now with Pashka from intelligence we correspond regularly. He writes to me how they are doing there, and I - how are we here; be sure to congratulate each other on holidays. When we met during my first business trip, when he read Our Father, he made a mistake eight times, and on an extreme business trip two years later, when we met again, he read the Hours and prayers for Communion at the service.

I also have a friend from the Cossacks, Sashka, a FSB officer. This one looks like Ilya Muromets, half a head taller than me and wider in the shoulders. Their FSB detachment was transferred, and he was left to guard some of the remaining equipment. Here he is guarding. I ask: “How, Sasha, are you doing?” He takes the blessing, we kiss like brothers, and he joyfully replies: “All glory to God! I'm guarding a little!"

The banner was carried by a standard-bearer from the Kremlin regiment. So carried - do not take your eyes off! The banner floated through the air!

On Epiphany, our scouts and I found an abandoned old fountain, quickly cleaned it, filled it with water and made a Jordan. They served a festive service, and then there was a night religious procession, with banners, with icons, lanterns. We go, we eat, we pray. Ahead, the banner was carried by a real standard-bearer, so carried - you can’t take your eyes off! The banner just floats through the air! I then ask him: where did you learn this? He says to me: “Yes, I am a professional standard-bearer, I served in the Kremlin regiment, I walked on Red Square with a banner!” We had such wonderful fighters there! And then everyone - both commanders, and fighters, and civilian personnel - went as one to the Epiphany font. And all thanks to God!

Are you interested in how I built the temple? I am the abbot in it, so I will say. When we finished the construction, the temple was consecrated, I went to my confessor. I tell, I show photos: so, they say, and so, father, I built the temple! And he laughs: “Fly, fly, where have you been?” - "As where? The field was plowed!” They ask her: “How, yourself?” She says, “Well, not quite by herself. I sat on the neck of an ox that plowed the field. So people built your temple, philanthropists, various donors ... Maybe grandmothers collected a pretty penny. The people built your temple, and the Lord put you there to serve!” Since then, I no longer say that I built the temple. And to serve - yes, I serve! There is such a thing!

“God willing, we will serve this Easter in the new church”

, assistant commander of a separate railway brigade:

It's good when a commander sets an example for his subordinates. Our unit commander is a believer, regularly goes to confession and takes communion. Head of Department - too. Subordinates watch, and some also come to the service. No one forces anyone, and this cannot be done, because faith is a personal secret matter of everyone. Everyone can manage his personal time as he wants. You can read a book, you can watch TV or sleep. And you can go to the temple for a service or talk with a priest - if you don’t confess, then talk heart to heart.

No one forces anyone, and this cannot be done, because faith is a private secret matter of everyone

Sometimes 150-200 people gather at our service. At the last Liturgy, 98 people received communion. General confession is not practiced now, so imagine how long confession lasts for us.

In addition to the fact that I serve in the unit, in the “civilian” I am the rector of the church of St. Hermogenes on Elmash. When there is an opportunity, we take an onboard Ural, it can accommodate 25 people who want to come to my service. Naturally, people know that this is not an excursion or an entertainment event, that they will have to stand in the service there, pray, so random people do not go there. Those who want to pray in the temple for worship go there.

Previously, the evening time in the unit was occupied by the deputy commander for educational work, now they decided to give the evening time to the priest, that is, to me. At this time, I meet with military personnel, get acquainted, communicate. I ask: “Who wants to go to my temple for service?” We make a wish list. And so on for each division. I submit the lists to the brigade commander and the commander of the unit, the company commander, they let the servicemen go when they need to serve. And the commander is calm that the soldier is not hanging out somewhere and is not engaged in nonsense; and the soldier sees a good attitude towards himself and can solve some of his spiritual issues.

In a unit, of course, it is easier to serve. Now our parish of St. Hermogenes is building a temple on the territory of the unit in the name of the heavenly patrons of the railway troops, Passion-Bearing Princes Boris and Gleb. The head of the department, Major General Anatoly Anatolyevich Bragin, initiated this case. He is a believer from a pious believing family, since childhood he confesses and takes communion and warmly supported the idea of ​​building a temple, helped with paperwork and approvals. In the fall of 2017, we drove piles into the foundation of the future temple, poured the foundation, now the roof has been laid, the domes have been ordered. When the service is held in the new temple, of course, there will be no shortage of parishioners. Even now people are stopping me, asking: “Batiushka, when will you open the church?!” God willing, we will serve this Pascha in the new church.

“The main thing is a specific person who came to you”

, cleric of the church of St. Nicholas the Wonderworker in Yekaterinburg:

I have been caring for private security for more than 12 years, from the time when they belonged to the Ministry of Internal Affairs. I have been caring for the Directorate of the Russian Guard for two years, from the moment of its formation.

You ask, who came up with the idea to consecrate all traffic police cars? Unfortunately, not for me, this is an initiative of the leadership of the Main Directorate of the Ministry of Internal Affairs for the Sverdlovsk Region. I just completed the ceremony. Although, of course, I liked the idea! Still would! Collect on the main square of the city - the square of 1905 - all 239 new vehicles of the traffic police and consecrate at once! I hope this will affect both the work of employees and the attitude of drivers towards them. What are you smiling at? With God everything is possible!

In my pastoral life, I have seen many things. From 2005 to 2009, I served in the parish in the name of the Archangel Michael in the Zarechny microdistrict - and for four years in a row I served in the open-air park every Sunday. We didn’t have any premises or a church, I served right in the middle of the park - first prayers, then with God’s help I bought vessels, my mother sewed a cover for the Altar, and already in the fall we served the first Liturgy. He pasted up announcements around the district that on such and such a date, at such and such a number, we invite you to worship in the park. People sometimes gathered up to a hundred people! On holidays, we walked throughout the region in procession, sprinkled with holy water, collected gifts, gave them to veteran grandmothers! We lived happily together, it's a sin to complain! Sometimes I meet old parishioners with whom I served in the park, they rejoice, they hug you.

They listen to the priest in the army. We help. Yes, for this, God sent me here - to help people

If we talk about the specifics of serving in law enforcement agencies, then the priest there is a sacred figure. Imagine a building with high offices and big bosses, busy with important state affairs related to the security of the country, and so on. If a civilian comes there, they will not listen to him and will immediately put him out the door. And the priest is listening. From experience I can say that there, in large offices, wonderful people are sitting! The main thing is not to ask anything from them, then you can find a common language with them. So after all, I don’t ask, I, on the contrary, carry such treasures to them, which is a pleasure! What, as it is written in the Gospel, and rust does not take, and thieves will not steal - the treasures that faith and life in the Church give us! The main thing is people, this is a specific person who is sitting in front of you, and shoulder straps are the fifth thing.

In order for a priest to successfully engage in nursing in power structures, first of all, he needs to establish good contacts with his superiors and with the head of the personnel department. He knows the personal matter of everyone, he is, if you like, an executor in law enforcement agencies. He knows a lot of things and can tell you and save you from many mistakes. As you can help him in his work. It's all mutual, he helps you, you help him, and as a result, everyone has fewer problems. He can call me and say: “You know, such and such an officer has problems. Can you talk to him?" I go to this officer and, as a priest, I help him sort out his problem.

If the contacts took place, everything will be fine. I know what I'm talking about. During my service in law enforcement agencies, three leaders were replaced, and I had good constructive relations with all of them. All people, by and large, are only interested in themselves. We must try to be necessary and useful to the extent that these busy people are ready to perceive you. You were put there to help them solve their problems with the help of God! If you understand this, then everything will work out for you; if you start to engage in enlightenment or preaching, it will all end badly. The specifics of power structures make their own severe adjustments, and if you want to succeed in your business, you need to take this into account. As the apostle Paul said: for all to be everything!

Over the years of communication, people begin to trust you. I baptized someone's children, married someone, consecrated someone's house. With many we have become close, almost family relationships. People know that at any moment they can turn to you for help with any problem and you will never refuse and help. God sent me here for this: to help people - that's what I'm serving!

God brings people to faith in different ways. I remember one colonel was very hostile to the fact that a priest comes to their office and, as he thought, only hinders everyone. I could see from his contemptuous look that he did not like my presence. And then his brother died, and it so happened that I buried him. And there, perhaps for the first time, he looked at me with different eyes, saw that I could be useful. Then he had problems with his wife, he came to me, and we talked for a long time. In general, now this person, although he does not go to church every Sunday, has a different attitude towards the Church. And this is the main thing.