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First anniversary. Military chaplains about service and ministry. Prospects for the Institute of Military Chaplains in the Russian Army

Orthodox clergy who were on the staff of the military department and looked after the army and navy.

The tradition of the participation of clergy in military campaigns developed in Rus' soon after the establishment of Christianity; the institution of military clergy was formed in the 18th century. The first document in which a military priest in Russian is mentioned. army, - the charter “Teaching and cunning of the military structure of infantry people” of 1647. One of the chapters of the charter determines the salary of military ranks and the regimental priest. One of the earliest documents testifying to the presence of priests in the navy is a letter from Admiral K. I. Kruys in 1704, containing “Painting for officers, sailors... and other ranks of people who should be in Crimea for the perfect armament of seven galleys, one hundred brigantines." According to the "Rospis", 7 galleys required 7 priests, 100 brigantines - 3 priests.

The formation of the institution of military clergy is associated with the reforms of Peter I Alekseevich. In the “Military Regulations”, approved on March 30, 1716 (PSZ. T. 5. No. 3006), ch. “On the Clergy” determined the legal status of priests in the army, their responsibilities and main forms of activity. The “Military Charter” established the position of field chief priest; it was introduced in wartime among the ranks of the general staff under the field marshal or general commander of the army. The field chief priest managed all the regimental priests, conveyed orders from the commander regarding the time of worship and thanksgiving prayers, resolved conflict situations between military clergy, and punished the guilty.

In April In 1717, a royal decree established that “in the Russian fleet there should be 39 priests on board ships and other military vessels,” initially these were white clergy. Since 1719, the practice of appointing monastics to the fleet was established (although sometimes clergy from the white clergy were also allowed). Before the establishment of the Holy Synod, the right to determine hieromonks for service in the fleet belonged to the Alexander Nevsky Monastery and its rector, Archimandrite. Theodosius (Yanovsky; subsequently Archbishop of Novgorod). In the “Maritime Charter” (PSZ. T. 6. No. 3485), approved on January 13. 1720, the rights, duties and financial status of the naval clergy were determined, at the head of which during the summer navigation or military campaign was placed the “primary priest” (chief hieromonk), usually from the Revel squadron of the Baltic Fleet. The first chief hieromonk was Gabriel (Buzhinsky; later Bishop of Ryazan). Individual priests were appointed only to large vessels - ships and frigates. On March 15, 1721, an instruction was approved regulating the activities of ship priests (“Clause on Hieromonks in the Navy”). Based on the “Points,” a special oath was developed for the military and naval clergy, which differed from the oath of parish priests.

Regimental priests and naval hieromonks were obliged to conduct divine services, perform religious services, administer the Holy Mysteries to the seriously ill, assist doctors, and also “watch diligently” over the behavior of the troops, and supervision of confession and communion of the military was one of the main responsibilities, but there was a firm warning: “Don’t get involved in any more business, let alone start something out of your own will and passion.”

In 1721, the appointment of clergy to the army and navy came under the jurisdiction of the Holy Synod, which ordered the bishops to determine from their dioceses the required number of hieromonks to staff the army, etc. In peacetime, it was subordinate to the diocesan bishops. On May 7, 1722, the Synod appointed Archimandrite temporary chief hieromonk at the head of the clergy who were setting off on the Persian campaign. Lawrence (Gorku; later Bishop of Vyatka). In the instructions of the Synod on June 13, 1797 (PSZ. T. 24. No. 18), in connection with the increase in the scope of duties of field chief priests, they were given the right to elect divisional deans to assist in the management of the clergy in wartime.

Imp. Pavel I Petrovich by decree of April 4. 1800 united the administration of the army and navy clergy under the leadership of the chief priest of the army and navy, whose position became permanent (existed in both war and peacetime). The chief priest of the army and navy was a member of the Holy Synod. After the death of Paul I, the circle of rights and responsibilities of the chief priest of the army and navy was several. reviewed times. In 1806, his department was placed in the same position as diocesan departments.

27 Jan In 1812, the “Institution for the management of a large active army” was adopted (PSZ. T. 32. No. 24975). The position of field chief priest was introduced into the ranks of the General Staff of each army, intermediate between the chief priest of the army and navy and the senior dean (the position was introduced in 1807). The field chief priest carried out his duties in peacetime and war; during the war, the clergy of hospitals located in areas declared under martial law, deans and clergy of the fleet connected with the army under the control of one commander-in-chief, and the clergy of churches in those places were subordinate to his department , where the main apartment was located when the army moved. Field chief priests were usually appointed by the Holy Synod on the recommendation of the chief priest of the army and navy and by the emperor. In each army, the position of senior dean was introduced - an intermediary between the military authorities, the field chief priest and the clergy of the army. In 1812, for individual corps, as part of the corps headquarters, the positions of corps priests (from 1821 corps deans) were established, who led the clergy entrusted to them with the rights of field chief priests of the army. Subordinate to the senior deans and corps priests were the army (divisional), guards and naval deans.

In 1815, imp. The decree established the position of Chief Priest of the General Staff (from 1830 Chief Priest of the Main Staff and a separate Guards Corps, from 1844 Chief Priest of the Guards and Grenadier Corps), which had equal rights with the position of Chief Priest of the Army and Navy. The Synod spoke out against the division of control of the military clergy. The appointment to both positions remained with the emperor, but he approved the chief priest of the army and navy from candidates nominated by the Holy Synod. Chief priests of the General Staff, then the Guards and Grenadier Corps in 1826-1887. also headed the court clergy in the rank of protopresbyters, were imp. confessors, rectors of the court cathedral of the Winter Palace in St. Petersburg and the Annunciation Cathedral in the Moscow Kremlin. Since 1853, chief priests received the right to appoint and dismiss regimental priests without prior permission from the Holy Synod. Since 1858, chief priests were called chief priests.

The first chief priest of the army and navy was Archpriest. Pavel Ozeretskovsky (1800-1807), who used under the emperor. Paul I had great influence and relative independence from the Synod. On May 9, 1800, all military ranks were ordered to refer spiritual matters to the chief priest, bypassing the consistory, for which an office was formed. In 1800, an army seminary was created, in which the children of the army clergy studied at public expense (closed in 1819).

In the 1st half. XIX century the salaries of the military clergy were increased, pensions and benefits were introduced for elderly and sick military priests, their widows and children. Among the chief priests of the Guards and Grenadier Corps, Protopr. Vasily Bazhanov (1849-1883). He laid the foundation for the creation of libraries at the churches of his department and supplied them with books. In St. Petersburg he established the Nikolaev almshouse for elderly clergy of the spiritual department, as well as for their widows and orphans. By his order, houses were built for clergy in a number of regiments, and parish charitable societies and brotherhoods were organized at certain churches. In 1879, the Charitable Society for the Care of the Poor, the clergy department of the chief priest of the army and navy, was established; it was taken under the patronage of the leader. Kng. Maria Feodorovna (later empress). The society's funds supported shelters, Mariinsky in Kronstadt and Pokrovsky in St. Petersburg.

Known to many examples of courage shown by clergy during the Patriotic War of 1812. The first among the clergy to be a holder of the Order of St. George of the 4th degree was the priest of the 19th Jaeger Regiment Vasily Vasilkovsky, who participated in the battles of Vitebsk, Borodino, Maloyaroslavets, he was several. wounded once, but remained in service. Priest of the Moscow Grenadier Regiment, Fr. Myron of Orleans in the Battle of Borodino walked under heavy cannon fire ahead of the grenadier column and was wounded. In the 19th century the clergy took part in the Caucasian wars. In 1816, the position of corps priest of a separate Georgian corps was introduced (from 1840 chief priest of a separate Caucasian corps, from 1858 chief priest of the Caucasian army), in 1890 the position was abolished. A number of heroic deeds of field priests during the Crimean War of 1853-1856 are known. The priest of the Mogilev regiment, Archpriest, showed particular courage on the battlefield in March 1854. John Pyatibokov, who raised the soldiers to attack after the death of the officers, was among the first to climb the walls of the tour. fortifications and was shell-shocked. Prot. John was awarded the Order of St. George of the 4th degree and awarded the nobility with a charter. The state took care of the material support of priests during the war, and after its end - about the appointment of benefits for losses incurred, about the issuance of established salaries, pensions for a shortened period and awards for service in the army.

In con. XIX century The heyday of the institution of military clergy began. In 1888, all military and naval clergy were subordinated to the chief priest of the Guard, Grenadiers, Army and Navy. On July 24, 1887, the regulation on new service rights and salaries for the maintenance of the military clergy was approved (3 PSZ. T. 7. No. 4659); from 1889, the provisions extended to the naval clergy. According to the regulations, the chief priest of the guard, grenadier, army and navy was granted the rights of a lieutenant general, the chief priest of the Caucasian Military District - the rights of a major general, the full-time archpriest-dean - the rights of a colonel, the non-staff archpriest and dean-priest - the rights of a lieutenant colonel, the priest - the rights a captain or company commander, a deacon - the rights of a lieutenant, a full-time psalm-reader from the clergy - the rights of a lieutenant. Instead of the previously existing heterogeneous (very modest) salaries, a salary corresponding to officer ranks was established. The clergy of the military department of the European districts were given the right to periodic increases in their salaries for length of service, while the priests were prohibited from collecting payment for services from soldiers, which was previously practiced.

On June 12, 1890, the regulation “On the management of churches and clergy of the military and naval departments” was issued (3 PSZ. T. 10. No. 6924), in accordance with the Crimea, instead of the position of the chief priest of the guard, grenadier, army and navy, the position of protopresbyter was established V. etc. His candidacy was elected by the Synod on the proposal of the Minister of War and approved by the emperor. On matters of church administration, the protopresbyter received instructions from the Synod, on matters of the military department - from the Minister of War. He had the right to personal reports to the emperor, and was equal in rank to archbishop and lieutenant general. Under the protopresbyter there was a spiritual government, consisting of a presence and an office and corresponding to the consistory under the diocesan bishop. The positions of divisional and naval deans, appointed by the protopresbyter, and in peacetime subordinate to local bishops, were retained. The protopresbyter also appointed regimental and naval (from hieromonks and widowed priests) priests. In wartime, field chief priests were appointed in each army. The military clergy continued to be subordinate not only to the church, but also to the military authorities, which in some cases created difficulties, since the legal spheres were not clearly demarcated.

After the release of the “Regulations” of 1890, special attention began to be paid to deanery in the performance of worship and the religious and moral education of the army: sermons, extra-liturgical conversations and religious and moral readings, teaching the Law of God in regimental training teams. Military priests began to organize parochial schools not only for soldiers, but also for the local population. In wartime, they were charged with helping to bandage the wounded, performing funeral services for the dead and arranging their burial. In addition, like other clergy, they kept and kept documentation: inventories of regimental churches and their property, receipts and expenditure books, clergy records, confessional lists, metric books, etc., and compiled reports on the morale of the troops.

Since 1890, the journal has been published. “Bulletin of the Military Clergy” (in 1911-1917 “Bulletin of the Military and Naval Clergy”, in 1917 “Church and Social Thought” (Kyiv), in 2004 the publication was resumed). Since 1889, regular meetings of military pastors and audit trips of the protopresbyter of the army and navy to military districts were held. Since 1899, priestly positions in the military department were provided primarily to persons with an academic education. In 1891, the department of military clergy consisted of 569 clergy and clergy (Catholic chaplains, rabbis, Lutheran and evangelical preachers, mullahs, subordinate to the Department of Spiritual Affairs of Foreign Denominations of the Ministry of Internal Affairs, also served in the army and navy).

During the Russian-Japanese wars of 1904-1905 The regulation “On the field control of Russian army troops in wartime” came into force on February 26. 1890 (3 PSZ. T. 10. No. 6609). The post of field chief priest was introduced in the Manchurian army - the head of all clergy in the army and the rector of the main apartment church. The war was marked by the heroic service of both military and naval priests, some of whom died. Among the priests of this war, Mitrofan Srebryansky (later schema-archim. Venerable Sergius), who served with the 51st Chernigov Dragoon Regiment, is famous. Prot. Stefan Shcherbakovsky during the Battle of Tyurenchen on April 18. 1904, together with the 11th East Siberian Regiment, he went on the attack twice with a cross in his hands, was shell-shocked, despite his serious condition, and gave farewell to the dying soldiers. For his courage, he was awarded the Order of St. George 4th degree. Aug 1 1904, during a naval battle in the Korean Strait, the ship's chaplain of the cruiser "Rurik" Hierom. Alexy (Okoneshnikov) inspired the crew of the sinking cruiser. Jerome. Alexy, along with the surviving sailors, was captured, as a clergyman he was released, took the banner out of captivity and delivered a report about the death of the cruiser. He was awarded a gold pectoral cross on the St. George ribbon. The same award was awarded to the ship's priests for the Battle of Tsushima on May 14, 1905. Porfiry (cruiser "Oleg"), Hierom. Georgy (cruiser "Aurora").

After the end of the war, changes were made to the regulations “On the management of churches and clergy of the military and naval departments”; in wartime, the positions of the chief priest of the front armies and priests at army headquarters were introduced. In 1910, a funeral fund for employees of the military clergy department was established. In the same year, the Synod adopted a mobilization plan, which provided for the conscription of clergy during the period of mobilization of the army according to wartime states and in replacement of those who left during the fighting. Religious warehouses were to be created in the armies and navies. and propaganda literature.

On July 1-11, 1914, the 1st congress of the century was held in St. Petersburg. and etc., attended by 40 priests from the troops and 9 from the fleets. At the section meetings, in particular, the problems of relationships with the regimental authorities, the behavior of clergy in military operations were considered; during the battle, the priest’s place was determined at the forward dressing station. The congress developed and adopted a memo-instruction for the military chaplain.

During the First World War, a field office of the protopresbyter was organized at the Headquarters of the Supreme Commander-in-Chief. etc. and a warehouse for church literature. The mobilization schedule of 1910 began to take effect; thousands of parishes were called upon to recruit clergy to new regiments. Before the war, the department of the protopresbyter consisted of 730 priests; during the war, over 5 thousand priests served in the army; they not only performed their direct duties, but also taught soldiers to read and write, read them letters from their relatives, and helped compose reply letters. Chaplains, rabbis, and mullahs also served in military districts. In the circular 3 Nov. 1914 Protopr. Georgy Shavelsky turned to the Orthodox Church. priests with a call to “avoid, if possible, all religious disputes and denunciations of other faiths.” In 1916, new positions were established: army preachers for each army, chief priests of the Baltic and Black Sea fleets. In the same year, under the jurisdiction of Protopresbyter V. and M. D. the question of the Uniates in Galicia and Bukovina, occupied by Russian troops, was transferred. Protopr. George preferred to meet the spiritual needs of the Uniates and not demand that they join the Orthodox Church. Churches. By the definition of the Synod on January 13-20. In 1916, a commission was created “to satisfy the religious and moral needs of Russian prisoners of war”, which could send priests to Austria-Hungary and Germany.

During the war several bishops submitted petitions to take priestly places in the army and navy. The first of them was the Bishop of Dmitrov. Trifon (Turkestanov), who served in 1914-1916. regimental priest and divisional dean. Tauride ep. Demetrius (afterwards Anthony (Abashidze)) several. for months in 1914 he served as a ship's chaplain in the Black Sea Fleet.

One of the first in 1914, the priest of the 58th Prague Regiment, Parfeny Kholodny, was awarded a golden pectoral cross on the St. George ribbon for his courage. In 1914, the priest of the 294th Chernigov Infantry Regiment, John Sokolov, saved the regimental banner from captivity. The feat of the priest of the 9th Kazan Dragoon Regiment Vasily Spichek, who raised the regiment to attack, is well known. The priest was awarded the Order of St. George 4th degree. The abbot had military awards. Nestor (Anisimov; later Metropolitan of Kirovograd), who voluntarily served at the front, organized and led a sanitary detachment. During the entire war, more than 30 military priests were killed or died from wounds, more than 400 were wounded and shell-shocked, and more than 100 were captured, which significantly exceeded the losses in previous wars.

In 1915, the Supreme Commander-in-Chief, Commander-in-Chief, gave a high assessment of the activities of the military clergy during the First World War. book Nikolai Nikolaevich (“We must bow at the feet of the military clergy for their magnificent work in the army” - quoted from: Shavelsky. T. 2. P. 102). However, the influence of the clergy weakened in conditions when military priests, representing the state. apparatus, performed the role of spiritual superiors in the army, and especially with the approach of the revolution. Gene. A.I. Denikin wrote that “the clergy failed to cause a religious upsurge among the troops” (Denikin A.I. Essays on Russian Troubles: In 3 vols. M., 2003. Vol. 1. P. 105).

After the February Revolution of 1917, the military clergy continued to be active. 2nd All-Russian Congress in. and M.D., held in Mogilev on July 1-11, 1917, was welcomed by the Supreme Commander-in-Chief, General. A. A. Brusilov. In the spirit of the times, the congress established the election of all military and spiritual positions. As a result of a secret vote on July 9, protopr. G. Shavelsky retained his post. 16 Jan In 1918, the institute of military clergy was abolished by order No. 39 of the People's Commissariat for Military Affairs (SU. 1918. No. 16. P. 249).

Military priests remained in the White Army. 27 Nov 1918 Denikin appointed G. Shavelsky protopresbyter of the Volunteer Army and Navy. In the troops of Admiral A.V. Kolchak there were more than 1 thousand military priests, the general. P. N. Wrangel - more than 500. March 31, 1920 Sevastopol bishop. Veniamin (Fedchenkov), at the request of Wrangel, accepted the position of manager in. and M.D. with the title of Bishop of the Army and Navy. He represented the Church in Wrangel's government, went to the front to perform services, and provided reception and accommodation for refugee clergy. After the capture of Crimea by the Red Army in November. 1920 bishop Veniamin, together with units of the Volunteer Army, emigrated to Istanbul and continued to patronize the Russians. military clergy in Turkey, Bulgaria, Greece, the Kingdom of Serbs, Croats and Slovenes. On June 3, 1923, by decision of the foreign Synod of Bishops, he was relieved of his duties as manager of the church. and m.d.

In the 90s XX century The Russian Church again began to minister to military personnel. In 1995, for these purposes, the synodal Department of the Moscow Patriarchate for interaction with the Armed Forces and law enforcement agencies was created. Gatherings of priests caring for military units have resumed (held in 2003, 2005).

Jerome. Savva (Molchanov)

Temples of the military-spiritual department

In the 18th century areas on the outskirts of cities began to be allocated for the permanent deployment of military units. Barracks, outbuildings, and churches were built on this land. One of the first military churches was the Transfiguration of the All Guards Cathedral in St. Petersburg, founded on July 9, 1743 (architect D. A. Trezzini, rebuilt in 1829 after a fire by V. P. Stasov). Afterwards In the capital, a cathedral of all artillery was erected in the name of St. Sergius of Radonezh (consecrated July 5, 1800), c. Vmch. St. George the Victorious in the General Staff Building on Dvortsovaya Square. (February 1, 1822), etc. Initially, military churches did not have a unified system of subordination. 26 Sep. In 1826, a decree of the Synod followed, transferring them to the military-ecclesiastical department.

Cathedral of the Holy Trinity in St. Petersburg. Archit. V.P. Stasov. 1835 Photograph. Beginning XX century (Archive of the Central Scientific Center "Orthodox Encyclopedia")

Temples of the military clergy were divided into permanent and camp. The first were erected at regiments (or smaller military formations), garrisons, fortresses, military educational institutions, hospitals, prisons, and military cemeteries. Among the camp churches, land and ship churches stood out. The construction of churches was entrusted to the commission for the construction of barracks under the Military Council. In 1891, there were 407 military and naval churches.

In 1900, Minister of War A.N. Kuropatkin submitted a report to the emperor with a proposal to allocate funds for the construction of new churches at military units, to develop a type of military church focused on large capacity and efficiency. The model for military churches was approved on December 1. 1901. According to it, a separate building with a capacity of 900 people was to be built for the church. for a regimental church or 400 people. for battalion. For the needs of church construction, the military department allocated 200 thousand rubles in 1901, in 1902 and 1903. 450 thousand rubles each In total, 51 churches were built from 1901 to 1906. One of the first to be founded was the church of the 148th Caspian Infantry Regiment in the name of the Military Medical Center. Anastasia the Pattern Maker in New. Peterhof (consecrated June 5, 1903). In 1902-1913. The Kronstadt Naval Cathedral was erected in the name of St. St. Nicholas the Wonderworker is a grandiose temple-monument to Russian sailors. A prayer service for the start of construction was held on September 1. 1902 rights. prot. John of Kronstadt in the presence of the chief commander of the Kronstadt port, Vice Admiral S. O. Makarov. In 1913, there were 603 military churches, according to the maritime department - 30 coastal churches, 43 ship churches, including those at the floating military prison in Sevastopol. Each military unit and each military educational institution had its own temple holiday and heavenly patron. In military churches, military banners, weapons and armor of famous military leaders were kept, and the memory of soldiers killed in battles was immortalized.

On July 15, 1854, in Sevastopol, according to the design of K. A. Ton, the Admiralty Cathedral in the name of Equal Apostles was founded. book Vladimir. Due to the outbreak of the Crimean War, work was interrupted; the lower church was consecrated in 1881, the upper one in 1888. The cathedral is the tomb of Russians. admirals M. P. Lazarev, V. A. Kornilova, V. I. Istomina, P. S. Nakhimova. From 1907 to 1918, its rector and dean of the coastal commands of the Black Sea Fleet was Sschmch. prot. Roman Bear. In the cathedral of the Life Guards of the Izmailovsky Regiment in the name of the Holy Trinity (founded in St. Petersburg on May 13, 1828, architect Stasov) trophy tours were kept. banners captured during the Russian tour. wars of 1877-1878 In 1886, a Column of Glory, cast from 108 rounds, was installed in front of the cathedral. guns. In 1911, in St. Petersburg, near the Naval Cadet Corps, the Church-monument to the Savior on Water was erected. On the walls were mounted boards with the names of sailors (from admiral to sailor) who died during the Russo-Japanese war. wars, and the names of ships. Near the iconostasis they installed the rescued banner of the Kwantung naval crew that defended Port Arthur.

Camping portable churches, as a rule, were spacious tents with a throne, an antimension, a folding iconostasis and an icon - the patroness of the part. During the Russian-Japanese wars of 1904-1905 At the headquarters of the commander of the Manchurian army, located in a special train, there was a church car - the residence of the field chief priest. In 1916, the Committee for the construction of mobile churches at the front was formed. Floating churches were erected on the Caspian and Black Seas. On the front line, worship was often held in the open air.

Divine services in the army and navy were performed, as a rule, on Sundays and holidays, the so-called. highly solemn days: on the name days of members of the imp. family, on the anniversary of Russian victories. weapons and on holidays of military units and ships. Attendance at divine services was mandatory for all personnel of the Orthodox troops. confession, which was supported by special orders from the commanders of military units.

IN . M. Kotkov

Military clergy awards

Since 1797, representatives of the clergy began to be awarded orders for special merits by decrees of the emperor. Military clergy received the Order of St. Anna, equal to A. book Vladimir, St. George and golden pectoral crosses on the St. George ribbon. The last 2 awards were awarded only for military distinctions. In 1855, the military clergy received the right to attach swords to orders granted for distinction in combat situations, which had previously been the privilege of officers.

In accordance with imp. by decree of August 13. 1806, all submissions of military clergy for awards were made through military authorities. The spiritual authorities could only express their opinions. Clergymen were nominated for awards on the same basis as military personnel. In 1881, the highest representatives of the clan received the right to independently award subordinate clergy with skufia. and m.d.

The merits for which a military priest could receive most of the possible awards were not specified by any regulations. The exception was the statutes of the orders of St. Vladimir and St. Anna. In the statute of the Order of St. Anna, as amended in 1833, provided for the rewarding of clergy for “exhortations and examples for regiments in battles”, for preserving the health and morality of soldiers (if “for three years in a row there are no people guilty of violating military discipline and tranquility between residents, and the number the number of escapees will not exceed one person in a hundred"). The right to be awarded the Order of St. was extended to the priests of the military department. Vladimir 4th degree for 25 years of service while participating in military campaigns and 35 years along with officer ranks in peacetime. This practice was also extended to deacons, if they were worthy to receive the Order of St. before serving 35 years in the priesthood. Anna 3rd degree.

In wartime, the legally required time frame for receiving the next award (at least 3 years) was canceled. The presence of orders gave the right to promotion, receiving a higher salary, and the choice of daughters as wives. educational institutions at the expense of the capital of the orders. Orders were removed from a clergyman deprived of his rank.

The number of awards given to the clergy, including the military, has grown steadily since the end. XVIII century until 1917 Until mid. XIX century orders, all degrees of which provided the right to hereditary nobility, were a rare award for a priest. After the Order of St. Anna's 2nd and 3rd degrees ceased to bring this advantage, and awards began to be practiced more widely. For example, in Russian-Japanese. during the war, individual clergy were awarded the Order of St. Anne of the 2nd and 3rd degrees and St. Vladimir 4th degree. The Order of St. remained more rare awards for military clergy. George and a golden pectoral cross on the St. George ribbon.

During the Russian-Japanese war, military priests received the Order of St. Anna 2nd degree with swords - approx. 70, without swords - approx. 30, 3rd degree with swords - approx. 70, without swords - approx. 80; St. Vladimir 3rd degree without swords - approx. 10, 4th degree with swords - approx. 25, without swords - approx. 25. During the First World War, until March 1917, military priests received the Order of St. Anna 1st degree with and without swords - approx. 10, 2nd degree with swords - more than 300, without swords - more than 200, 3rd degree with swords - more than 300, without swords - approx. 500; St. Vladimir 3rd degree with swords - more than 20, without swords - approx. 20, 4th degree with swords - more than 150, without swords - approx. 100. Order of St. George from the beginning XIX century by March 1917, 16 people were awarded. Until 1903, at least 170 people received the golden pectoral cross on the St. George ribbon for Russian-Japanese. war - 82 people, from 1914 to March 1917 - 244 people. OK. 10 clergy were awarded the Order of St. George and the soldier's St. George's Cross from March 1917 to March 1918. At least 13 people were awarded the Pectoral Cross on the St. George's Ribbon. in the armies of Kolchak, Denikin, Wrangel. For clergy awarded for distinction in the First World War and the Civil War, awards were approved by the Synod of Bishops of the Russian Orthodox Church Abroad of Mansvetov (1827-1832), Protopres. Vasily Ivanovich Kutnevich (1832-1865), archpriest. Mikhail Izmailovich Bogoslovsky (1865-1871), archpriest. Pyotr Evdokimovich Pokrovsky (1871-1888). Chief priests (chief priests) of the General Staff, Guards and Grenadier Corps: Archpriest. Alexy Topogritsky (1815-1826), archpriest. Nikolai Vasilievich Muzovsky (1826-1848), protoprep. Vasily Borisovich Bazhanov (1849-1883). Protopresbyters army and navy: Alexander Alekseevich Zhelobovsky (1888-1910), Evgeny Petrovich Akvilonov (1910-1911), Georgy Ivanovich Shavelsky (1911-1917).

Arch.: RGIA. F. 806 [Spiritual government under the protopresbyter of the military and naval clergy]; RGVIA. F. 2044. Op. 1. D. 8-9, 18-19, 28; F. 2082. Op. 1. D. 7; GARF. F. 3696. Op. 2. D. 1, 3, 5.

Lit.: Nevzorov N. East. Essay on the management of the clergy of the Military Department in Russia. St. Petersburg, 1875; Barsov T. IN . About management rus. military clergy. St. Petersburg, 1879; Bogolyubov A. A . Essays on the history of the management of military and naval clergy in biographies, chap. its priests from 1800 to 1901. St. Petersburg, 1901; Zhelobovsky A. A., protopr. Management of churches and Orthodoxy. clergy of the Military Department // Century of the Military Ministry: In 16 volumes. St. Petersburg, 1902. T. 13; Kallistov N. A., prot. East. a note about military shepherds who participated with their military units in the Crimean War during the defense of Sevastopol and were awarded special insignia. St. Petersburg, 1904; Shavelsky G. I., protopr. Military clergy in Russia's fight against Napoleon. M., 1912; Tsitovich G. A . Temples of the Army and Navy: Historical-stat. description. Pyatigorsk, 1913. 2 hours; Smirnov A. IN . History of the naval clergy. St. Petersburg, 1914; Senin A. WITH . The army clergy of Russia in the First World War // VI. 1990. No. 10. P. 159-165; History of the naval clergy: Sat. M., 1993; Klaving V. IN . Military churches of Russia. St. Petersburg, 2000; Kapkov K. G . St. George's Awards grew. clergy // 11th All-Russian. Numismatic Conf. St. Petersburg, April 14-18 2003: Abstract. report and message St. Petersburg, 2003. pp. 284-286; Kotkov V. M. Military clergy of Russia: Pages of history. St. Petersburg, 2004. 2 books.

", published by the Moscow Printing House during the reign of Alexei Mikhailovich, in the chapter determining the salaries of military ranks, a regimental priest is already listed.

Regimental priests represented the largest detachment of military clergy; they were equal to officers with the rank of captain and received almost the full captain's ration: a salary of 366 rubles per year, the same amount of canteens, not counting other types of allowances. Increases in salary were established for length of service: for 10 years of service in the military department - 25% of the salary, for 20 years - half the salary.

By the end of the 19th century, there were about 5 thousand members of the military clergy in the Russian army and navy. The number of priests in the Russian army was determined by the staff approved by the Minister of War.

The main task of a priest in wartime, in addition to performing divine services, was to influence his flock by personal example, fortitude in difficult situations, and steadfastness in the performance of military duty. They also took part in the oath-taking ceremony for recruits.

“The regimental priest takes on a special emergency mission during the battle of the Russian army with the enemy. The priest must stock up on self-sacrifice so that, standing in the heat of battle, he will be able to maintain hope in the army for God’s help and his own strength, to breathe into it patriotic heroism for the Tsar and the Fatherland.”, wrote N.K. Nevzorov.

In battle, the location of the regimental priest should have been at the forward dressing station, where the wounded accumulated in need of moral support and medical care. Therefore, the priest was required, in addition to performing his direct functional duties, to be able to perform the duties of medical staff. In cases of need, when circumstances required it, regimental priests were among the fighting.

In the Russian army, regimental priests were clergymen of different faiths - Christianity, Judaism, Islam (regimental mullah).

Modernity

In August 2015, at a meeting of the Interreligious Council of Russia, a proposal was considered to create informal working groups of representatives of traditional religions with assistant heads of territorial Federal Penitentiary Service Directorates for work with believers and military units. Speaking about the composition of the groups, culturologist Yusuf Malakhov noted that clergy should not be appointed to the staff of security institutions to fulfill the goals of the moral direction in order to avoid a conflict of interests of various centralized organizations, when each of them will try to appoint its own person, and proposed to appoint incumbents to these positions officers who could combine their usual service with religious activities, thereby avoiding unnecessary costs for training new personnel.

The document was adopted at a meeting of the Holy Synod of the Russian Orthodox Church on December 25-26, 2013 ( ).

The position of the Church regarding military service is based on the fact that military service is saving for a Christian, provided that he observes the commandments of love for God and neighbors, up to the readiness to lay down his soul “for his friends,” which, according to the word of Christ the Savior, is the highest manifestation of sacrificial Christian love (John 15:13).

The Russian Orthodox Church sees an urgent need to revive the spiritual foundations of military service, calling on military personnel to feat and prayer.

From the point of view of Christian doctrine, war is a physical manifestation of the hidden spiritual illness of humanity - fratricidal hatred (Gen. 4: 3-12). Recognizing war as evil, the Church blesses its children to participate in hostilities when it comes to protecting their neighbors and their Fatherland. The Church has always respected soldiers who, at the cost of their own lives and health, fulfilled their duty.

By preaching the gospel of Christ the Savior, the shepherd is called upon to inspire military personnel to military service. Maintaining peace in the soul is a very difficult matter, especially in the context of fulfilling military duty, which requires a warrior to carry out deep internal work on himself and special pastoral spiritual care. The purpose of a military priest is to become the spiritual father of military personnel, civilian personnel of military formations and members of their families, to help them understand their duty from a Christian point of view.

A military priest, in addition to the general requirements for the clergy of the Russian Orthodox Church, must have experience in pastoral service and be able to endure the difficulties and hardships associated with his service. At the same time, the personal example and firmness of spirit of a clergyman, especially in difficult situations, are important means of pastoral influence on military personnel.

Military chaplains are called upon to instill in military personnel the spirit of mutual assistance and fraternal support. At the same time, military chaplains should not take on functions beyond the scope of their status.

I. General provisions

1.1. This Regulation establishes the procedure for interaction between the dioceses of the Russian Orthodox Church (hereinafter referred to as the Synodal Department), federal government bodies that provide for military and law enforcement service (hereinafter referred to as military and law enforcement formations), as well as the military clergy 1 for questions:

pastoral care and religious education of military personnel (employees) and members of their families;
performing religious services and rituals on the territory of military and law enforcement formations 2 .

1.2. The military clergy organizes work with military personnel (employees) of the Orthodox faith (members of their families) on the principles of voluntariness and in accordance with the legislation of the Russian Federation, taking into account the specifics of military and law enforcement formations.

1.3. Diocesan bishops:

exercise superior supervision and bear canonical responsibility for the liturgical and pastoral activities of military priests within their diocese;
through the diocesan administration bodies, assist the clergy of their diocese and seconded clergy of other dioceses in carrying out relevant activities in military and law enforcement formations on the territory of the diocese.

1.4. The military clergy of the Russian Orthodox Church consists of full-time and part-time military clergy.

Full-time military priests are in positions of civilian personnel in military and law enforcement formations and in liturgical and pastoral activities are subordinate to the diocesan bishop of the diocese on the territory of which the military or law enforcement formation is located, and within the framework of official duties stipulated by the employment agreement (contract), they are subordinate to the commander (chief) of a military or law enforcement unit.

1.5. Freelance military priests carry out their activities in agreement with the commanders (chiefs) of a military or law enforcement formation on the basis of cooperation agreements between the Russian Orthodox Church, dioceses and military or law enforcement formations.

In terms of carrying out liturgical and pastoral activities in a military or law enforcement formation, freelance military priests are subordinate to the diocesan bishop of the diocese on whose territory the corresponding formation is located.

In relation to freelance military clergy sent from other dioceses, the diocesan bishop of the diocese on whose territory the military or law enforcement formation is located performs the functions provided for in clause 1.3 of these Regulations.

1.6. The relationship of the Orthodox clergy in the military collective with representatives of the clergy of other religions and Christian denominations is based on mutual respect and the principle of mutual non-interference in religious activities.

II. Requirements for military chaplains

2.1. Military chaplains must meet the following mandatory requirements:

have pastoral experience that allows you to care for and educate military personnel (employees);
have a higher theological education or higher secular education with sufficient pastoral experience;
have a positive conclusion from a medical commission about your state of health.

2.2. Military chaplains holding regular positions in a military or law enforcement formation must be citizens of the Russian Federation and have no other citizenship.

2.3. Military priests may undergo special training necessary to perform their duties in the manner and under the conditions established by the Synodal Department for Cooperation with the Armed Forces and Law Enforcement Agencies together with the leadership of the military or law enforcement formation.

III. Tasks of the military clergy

3.1. The main tasks of the military clergy are:

performance of divine services and religious ceremonies;
spiritual and educational work;
participation in events conducted by the command for the patriotic and moral education of military personnel (employees) and members of their families;
assisting the command in carrying out preventive work to strengthen law and order and discipline, preventing offenses, hazing and suicidal incidents;
advising command on religious issues;
participation in the formation of relationships in groups based on the norms of Christian morality;
promoting the formation of a healthy moral climate in the families of military personnel (employees).

3.2. The military clergy participates in the organization and conduct of educational and educational work with family members of military personnel (employees), interacting with various organizations, including military-patriotic and military sports clubs, veterans and other public organizations.

IV. Organization of the activities of the military clergy

4.1. Candidates for full-time positions of military clergy in military or law enforcement formations on the territory of the diocese are determined by the decision of the diocesan bishop.

Candidates are tested for professional suitability in accordance with the requirements determined by the Synodal Department for interaction with the Armed Forces and Law Enforcement Agencies and the leadership of a military or law enforcement formation.

If there are no obstacles, candidates undergo appropriate training according to programs developed by the Synodal Department and the Directorate for Work with Religious Military Personnel of the Armed Forces of the Russian Federation (hereinafter referred to as the RF Armed Forces).

Candidates are presented by the Synodal Department to the leadership of a military or law enforcement formation for appointment to regular positions.

4.2. If a candidate for a full-time position does not meet the established requirements, the diocese must submit information about another candidate to the Synodal Department for Cooperation with the Armed Forces and Law Enforcement Agencies.

If a cleric holding a full-time position is unable to fulfill his duties, he is subject to dismissal from office in the prescribed manner upon the proposal of the Synodal Department for Cooperation with the Armed Forces and Law Enforcement Agencies through the relevant body of the military or law enforcement formation. In this case, the diocese submits information about another candidate for the vacant position to the Synodal Department for Cooperation with the Armed Forces and Law Enforcement Agencies.

4.3. Full-time and part-time military priests remain clergy of the dioceses under whose canonical jurisdiction they belong.

4.4. Based on an appeal from the Chairman of the Synodal Department for Interaction with the Armed Forces and Law Enforcement Agencies, clergy may be sent for a certain period of time by the diocesan bishop, in whose canonical jurisdiction they are, to another diocese, on the territory of which a military or law enforcement formation is located, to carry out the service provided for in these Regulations.

If the diocesan bishop’s decision is positive, the chairman of the Synodal Department for Cooperation with the Armed Forces and Law Enforcement Agencies turns to the diocesan bishop of the diocese on whose territory the military or law enforcement formation is located, with a request to make a decision on the appointment of the seconded clergyman to the full-time position of a military priest.

By decision of the diocesan bishop of the diocese on the territory of which a military or law enforcement formation is located, a seconded clergyman may be sent to his diocese ahead of schedule.

4.5. In the event of redeployment of a military or law enforcement unit outside the diocese, the posting of full-time military priests to the place of new deployment is carried out in the manner provided for in clause 4.4 of these Regulations.

If the staff position occupied by a military priest is reduced, the seconded clergyman returns to serve in his diocese.

4.6. In their liturgical and pastoral activities, military priests are accountable to the diocesan bishop of the diocese on whose territory the military or law enforcement formation is located.

4.7. Controversial issues arising during the work of military priests are subject to settlement by the diocesan bishop of the diocese on the territory of which the military or law enforcement formation is located, together with representatives of the Synodal Department for Interaction with the Armed Forces and Law Enforcement Agencies and the relevant bodies of the military or law enforcement formation.

4.8. Decisions on the promotion of military priests are made by the diocesan bishop of the diocese on the territory of which the corresponding military or law enforcement formation is located, upon the proposal of the Synodal Department for Interaction with the Armed Forces and Law Enforcement Agencies and (or) the commander (chief) of the military or law enforcement formation.

In relation to seconded clergy, decisions on promotion are made by the diocesan bishop of the diocese, in the canonical jurisdiction of which the seconded clergyman is located, on the recommendation of the diocesan bishop of the diocese in whose territory the corresponding military or law enforcement formation is located, as well as the Synodal Department for Cooperation with the Armed Forces and Law Enforcement Agencies or the commander (chief) of a military or law enforcement formation.

4.9. Decisions on the imposition of canonical punishments on clergy from among military priests are made by the diocesan bishop (church court) of the diocese on the territory of which the corresponding military or law enforcement formation is located, upon the recommendation of the Synodal Department for Interaction with the Armed Forces and Law Enforcement Agencies or the commander (chief) of the military or law enforcement formation .

In relation to seconded clergy, decisions on the application of canonical punishments are made by the diocesan bishop (ecclesiastical court) of the diocese, in the canonical jurisdiction of which the seconded clergyman is located, on the proposal of the diocesan bishop of the diocese in whose territory the corresponding military or law enforcement formation is located, as well as the Synodal Department for Cooperation with the Armed Forces forces and law enforcement agencies or the commander (chief) of a military or law enforcement formation.

4.10. Freelance military priests on the territory of the diocese are appointed by decision of the diocesan bishop.

The appointment of freelance military priests from among those sent from other dioceses is carried out in exceptional cases with the consent of the diocesan bishop, under whose canonical jurisdiction the sent clergyman is located.

4.11. After a clergyman is appointed to a full-time position, the commander (chief) of a military or law enforcement formation enters into an employment agreement (contract) with him.

4.12. A military priest, in the manner prescribed by the regulations of the relevant military or law enforcement formation, is provided with premises that allow him to perform divine services in accordance with church canons, as well as premises for non-liturgical work with military personnel.

4.13. To organize daily activities in a military or law enforcement formation, the command may allocate to a military chaplain the necessary means of communication, transportation for his service, and provide other necessary practical assistance.

On all issues of organizing his activities, including in the event of conflict situations, a military priest has the right to contact the diocesan bishop and (or) a higher commander (chief) of a military or law enforcement formation, the Synodal Department for Interaction with the Armed Forces and Law Enforcement Agencies for methodological and practical assistance and (or) to the head of the relevant military or law enforcement agencies.

4.14. Providing military priests with church utensils, religious literature, and other items for religious purposes, equipping military (including camp) churches is the subject of concern of the diocesan bishop of the diocese on whose territory the military or law enforcement formation is located.

4.15. The provision of official housing, payment of wages, ensuring the right to rest, medical care, education, pensions, benefits for large families and other social guarantees for full-time military chaplains are provided by the relevant military or law enforcement formation in the manner established by the current legislation of the Russian Federation.

V. Job responsibilities of a full-time military chaplain

5.1. A military chaplain is obliged to:

base their activities on the Holy Scriptures, the teachings of the Orthodox Church, church canons, taking into account the traditions of the Russian army;
focus on pastoral, spiritual and educational work among military personnel (employees), both individually and as part of units;
know the basic provisions of the military legislation of the Russian Federation, as well as the provisions of regulatory legal acts relating to religious activities in military and law enforcement formations;
participate in military rituals, ceremonies and other ceremonial events of a military or law enforcement formation;
perform rituals and requirements at the request of military personnel (employees) and members of their families;
provide the necessary pastoral support to military personnel (employees) who find themselves in difficult life situations, the sick and wounded, family members of military personnel (employees), as well as veterans and disabled people;
organize and conduct church burials of military personnel (employees) and members of their families, their church commemoration, assist in maintaining military burial places in decent condition;
assist the command of a military or law enforcement formation in overcoming violations of law and order and discipline, non-statutory rules of relationships, drunkenness, drug addiction, theft, bribery and other negative manifestations;
to promote the maintenance of peace and harmony between military personnel (employees) of different religions, to prevent interethnic and interreligious hostility, to assist the command in resolving conflict situations;
advise the command on issues of a religious nature, provide them and officials of military or law enforcement formations with assistance in countering the activities of destructive religious (pseudo-religious) organizations;
comply with labor discipline and the requirements of current Russian legislation on the protection of state secrets;
about conflicts that cannot be resolved at the local level, inform the diocesan bishop, the Synodal Department for Cooperation with the Armed Forces and Law Enforcement Agencies, and, if necessary, the higher command of the relevant military or law enforcement formation;
whenever possible, provide assistance to military personnel (employees) of other religions in the exercise of their constitutional right to freedom of religion;
perform other duties according to the position provided for in the employment agreement (contract).

— Military clergy are clergy of the Russian Orthodox Church who, on a full-time or freelance basis, provide pastoral care to military personnel (employees) of federal government bodies, which provide military and law enforcement service.

— In this Regulation, military and law enforcement formations mean a subdivision, military unit, formation, association, educational institution, or any other formation of a federal government body in which military positions and law enforcement positions are established.

Press service of the Patriarch of Moscow and All Rus'

In pre-Petrine Rus', clergy were temporarily assigned to regiments by patriarchal order or by direct order of the tsar. Under Peter the Great, a special tax began to be collected from parishes - auxiliary money in favor of regimental priests and naval hieromonks. According to the Military Charter of the year, each regiment had to have a priest, in wartime subordinate to the field chief priest of the active army, and according to the Charter of the naval service of the year, a hieromonk was appointed to each ship (sometimes familyless priests from the white clergy were appointed), and at the head of the naval clergy was placed Chief Hieromonk of the Fleet. In peacetime, the clergy of the ground forces were subordinate to the bishop of the diocese where the regiment was stationed, i.e. was not incorporated into a special corporation.

The position of the military clergy began to gradually improve after Catherine II ordered the construction of special churches for the guards regiments, and also granted military priests the right to receive side income from services for the civilian population.

In accordance with the personal decree of Nicholas I of December 6, the position of regimental priest was equal to the rank of captain. The legal status of the military and naval clergy remained quite uncertain until the end of Tsarist Russia: the repeatedly legislated double subordination of military and naval priests to their spiritual superiors and the military command, which was in charge of the unit cared for by a particular priest, was not explained in any of the regulatory documents.

Statistics

The office of the Protopresbyter of the military and naval clergy included:

cathedrals – 12; churches - 806 regimental, 12 serf, 24 hospital, 10 prison, 6 port, 3 house, and 34 at various institutions. In total - 907 temples.
Protopresbyter - 1, archpriests - 106, priests - 337, protodeacons - 2, deacons - 55, psalmists - 68. In total - 569 clergy, of whom 29 graduated from theological academies, 438 - theological seminaries, and 102 had school and home education.

Periodicals

“Bulletin of the military clergy”, magazine (since this year; in - years - “Bulletin of the military and naval clergy”, in the year - “Church and social thought. Progressive organ of the military and naval clergy”).

Headship

Chief priests of the army and navy

Pavel Yakovlevich Ozeretskovsky, prot. (-)
Ioann Semenovich Derzhavin, archpriest. (-)
Pavel Antonovich Modzhuginsky, prot. (-)
Grigory Ivanovich Mansvetov, prot. (-)
Vasily Ioannovich Kutnevich, protoprep. (-)

Chief priests of the army and navy

Military priests in the Russian army will no longer surprise anyone - “priests in uniform” have organically fit into the modern Russian army. Before carrying the word of God into the ranks, army chaplains must undergo a month-long combat training course. Recently, such training began at the Military University of the Ministry of Defense. The “cadets in cassocks”, as if in spirit, told the special correspondent of “Culture” who visited there why they needed the army.

Shooting is canceled

Officially, according to the staff list, their position is called “assistant commander for work with religious servicemen.” The rank is high: one military chaplain cares for a large formation - a division, a brigade, a military college, that's several thousand people. Despite the fact that they themselves are not military personnel, do not wear shoulder straps, and by virtue of their clergy they are generally prohibited from picking up weapons, military chaplains undergo military training courses every three years.

The head of the department for work with religious military personnel, Alexander Surovtsev, believes that an army priest, although a spiritual person, must also have certain military knowledge. For example, to have an idea of the types and branches of troops, to understand how the Airborne Forces differ from the Navy and the Strategic Missile Forces from the Airborne Forces.

Training to improve military qualifications, Surovtsev tells Culture, lasts a month and is conducted at five military educational institutions throughout the country. The current group of priests at the Military University is the fourth since the spring of 2013. It has 18 Orthodox priests from various regions of Russia, most of them appointed to positions this year. In total, 60 representatives of the military clergy have already successfully completed training here, including 57 Orthodox Christians, two Muslims and one Buddhist.

Surovtsev himself is a career military man. But for the sake of his current position, he had to remove his shoulder straps - a civilian must manage the priests. “These are chaplains who have military ranks, but we have priests without shoulder straps,” smiles Alexander Ivanovich. Back in the early 90s, he was seconded to the Synodal Department of the Moscow Patriarchate for interaction with the Armed Forces and law enforcement agencies and, in fact, stood at the origins of the institute of military clergy in the army.

As Surovtsev said, within a month the cadet priests will have to master the basics of tactics and other sciences.

The further list of topics - spiritual and educational, moral and psychological, philosophical and political science, socio-economic - made my head spin. I think I’m not the only one, so military priests are especially looking forward to going “to the field” - to training grounds and shooting ranges. This year they will not be given weapons in their hands - there have been too many misunderstandings about the participation of their predecessors in the shootings. The media was full of photographs of priests with Kalashnikovs, the captions were not very kind. Therefore, this time the Ministry of Defense decided not to expose themselves, and not to substitute the priests. True, some complain.

So what? - said Archpriest Oleg Khatsko, he came from Kaliningrad. - The Scripture says “thou shalt not kill.” And there is not a word about the fact that a clergyman cannot take up arms.

And just the other day, Deputy Minister of Defense of the Russian Federation, Army General Dmitry Bulgakov, announced that the construction of chapels has been completed on two Arctic islands where Russian troops are stationed. There will be four of them in this region - on the islands of Kotelny, Wrangel, Franz Josef Land and Cape Schmidt.

In addition to classes (this is 144 training hours), military chaplains also have a cultural program. They will visit the Central Museum of the Armed Forces, the Studio of Military Artists named after M.B. Grekov, will go to the Borodino field, where they will serve a prayer service. And on November 3, they are entrusted with participating in the evening service in the Cathedral of Christ the Savior, where the next day a solemn service will take place in honor of the Kazan Icon of the Mother of God.

Shepherd of Orthodox Sheep

I’ve always wondered how the army addresses military chaplains? Do they have military uniforms or camouflage cassocks? Are soldiers supposed to salute their priests, after all, they are an assistant (consider a deputy) to the commander?

“I overheard our priests deciphering the word “priest” - shepherd of Orthodox sheep,” Alexander Surovtsev smiles. - In general, that’s true... There are no special recommendations for contacting priests in the army. There is definitely no need to give honor - their rank is not military, but spiritual. Most often, a priest is addressed as “father.”

Father Oleg from Kostroma echoes Surovtsev: “You need to earn your appeal. So you come to the commander, introduce yourself by last name, first name, patronymic, and church rank, and then it depends on the relationship, on what result you bring. But most often they are called, of course, father.”

I heard everything - the Holy Father, and even “Your Eminence” from the lips of the authorities, many hesitated, not knowing what to call it, laughs Archpriest Oleg Khatsko. “But it’s better to give the commander the opportunity to choose the treatment himself.”

Priest Dionisy Grishin from the Airborne Forces training center (himself a former paratrooper) also remembers, not without a smile, how he experimented with greetings.

I approach the line of soldiers and roar in a deep voice: “I wish you good health, comrade soldiers!” Father Dionysius shows naturally. - Well, in response, as expected, they answer: “We wish you good health...” - and then there is confusion. Some fell silent, others said randomly, “comrade priest,” “comrade priest.” And somehow a mischievous guy came across, who also spoke in a deep voice, while his comrades were wondering how he would say: “We wish you good health, comrade priest!” I just laughed, but later I just said hello, not in a military way.

With the uniform, everything is also simple - the priests serve in church clothes, as it should be. But they are given field camouflage - upon request. It’s more convenient to move through forests and fields in it and during exercises, and it doesn’t get as dirty as a cassock.

During the service, of course, there can be no question of any military uniform,” explains priest Evgeniy Tsiklauri from the Russian military base Kant in Kyrgyzstan. - But when sometimes you put on a uniform, you feel more favor from the soldiers. Here Muslim military personnel become more open, they see you as a comrade, a fellow soldier. By the way, regarding Muslims, we managed to agree that a local imam would read sermons to them on a freelance basis.

Military chaplains don’t get too hung up on fasting either.

Posting in the army is optional, we will only advise what you can abstain from, the priests say. - It also depends on the intensity of the service. In pre-revolutionary Russia, the army fasted in groups - a week for each unit. And Peter I at one time demanded permission from the patriarch not to fast during wars and campaigns.

But the main thing for a military priest is not the form, but the content: his task is to increase the morale of the unit.

In Chechnya, during the war, soldiers reached out to the priest, hoping to find moral support from him, an opportunity to strengthen their spirit by hearing a wise and calm word, reserve colonel Nikolai Nikulnikov recalls in a conversation with Culture. “As a commander, I did not interfere and I myself always treated the priests with respect - after all, they walked with the soldiers under the same bullets. And in peaceful life, while serving in the Ulyanovsk airborne brigade, I became convinced that the word of a priest disciplines. If the fighters have been to confession with a good priest or just at a church service, you certainly don’t expect drinking or other violations from them. You can say: like the priest, so is the regiment. They know how to set people up to complete a task without any commands.

Gentlemen Junkers

In the Russian army, according to statistics, 78% are believers, but few people have knowledge that extends beyond the Lord’s Prayer. “There are many believers, but few are enlightened,” complains Father Vasily. “But that’s our purpose—to strengthen the spirit and mind of our flock.”

Guys now come to the army with faith in their hearts, we only help them, says Archpriest Oleg Novikov from the Kostroma Academy of Radiation, Chemical and Biological Protection. “This year, immediately after entering the academy, forty young men came to the temple. And no one forced them to do this.

Father Oleg recalls an episode 17 years ago, when the film “The Barber of Siberia” was filmed in Kostroma - 300 school cadets were involved. They were given cadet uniforms, which they wore neither during classes nor even during discharges to the city. To get used to the character. Grandmothers cried on the streets, recognizing the cadets' uniforms - the same as in the surviving photographs of their fathers.

At that time I was already the rector of the church, which was located on the territory of the school, and all these three months we lived together with the cadets,” continues the archpriest. - And I noticed how guys change literally before our eyes...

When Nikita Mikhalkov and the actors left for Moscow on New Year’s Eve, the “junkers” got a vacation from working in cinema. It would seem that we could relax. But no! They became so accustomed to their new essence that when they entered the church, they sang “Our Father” and other prayers even better and more conscientiously than in the presence of their film mentors.

They did it absolutely sincerely, that’s what’s important,” says Father Oleg. - Not under coercion, but solely of one’s own free will.

Oleg Novikov himself also graduated from the Kostroma Military School.

At one time, Novikov’s namesake, Archpriest Oleg Khatsko, was a cadet at the Kaliningrad Higher Naval School. He studied well, did not violate discipline - in three years of study, he was AWOL only twice, one of which turned out to be a collective one - in protest against the injustice of the teacher. But then one day he felt that this was not his military career, he wrote a report and left.

Friends, especially those who are still serving in Kaliningrad, joke: they say, was it worth leaving the school to come back here again, even as a military chaplain?

When we were already saying goodbye to the heroes of this essay, a chant was heard within the walls of the Military University. The priests unanimously said: “It is worthy to eat as one truly blesses You, the Mother of God, the Ever-Blessed and Most Immaculate and the Mother of our God-o-o...”

This is a prayer at the completion of any good deed,” explained Alexander Surovtsev. - And our cadets-priests went through another course of lectures and enriched themselves with knowledge that will help them in communicating with their military flock. It's not a sin to sing.

Salary for a priest

The decision to create an institute of military clergy in the Russian army and navy was made on July 21, 2009.

The first in 2011 was Father Anatoly Shcherbatyuk, who was ordained to the rank of priest at the Church of Sergius of Radonezh in the city of Sertolovo, Leningrad Region (Western Military District). Now there are more than 140 military chaplains in the army. Their composition is proportional to the ratio of believing military personnel.

Orthodox make up 88%, Muslims - 9%. There is only one Buddhist military priest so far - in a separate motorized rifle brigade in the Buryat city of Kyakhta. This is the lama of the Murochinsky monastery-datsan, reserve sergeant Bair Batomunkuev, he does not claim a separate temple in the military unit - he performs rituals in a yurt.

In 1914, about 5,000 regimental and naval chaplains and several hundred chaplains served in the Russian army. Mullahs also served in national formations, for example in the “Wild Division”, staffed by immigrants from the Caucasus.

In pre-revolutionary Russia, as Boris Lukichev, the first head of the department for work with religious servicemen in the Armed Forces of the Russian Federation, told Culture, the activities of priests were secured by a special legal status. Formally, clergy did not have military ranks, but in fact in the military environment a deacon was equated to a lieutenant, a priest to a captain, a rector of a military cathedral and a divisional dean to a lieutenant colonel, a field chief priest of armies and navies and a chief priest of the General Staff, Guards and Grenadier Corps - to major general, and the protopresbyter of the military and naval clergy (the highest ecclesiastical position for the army and navy, established in 1890) - to lieutenant general.

The first official cooperation agreement between the church and the army was signed in 1994. At the same time, the Coordination Committee for interaction between the Armed Forces and the Russian Orthodox Church appeared. In February 2006, Patriarch Alexy II gave his blessing for the training of military priests “for the spiritual care of the Russian army.” Soon Russian President Vladimir Putin approved this idea.

The priests' salaries are paid by the Ministry of Defense. Recently they were given a 10 percent bonus for the difficult nature of their service and long working hours. It began to cost 30-40 thousand rubles a month. As Culture learned, the defense department is now considering the possibility of equating their salaries to what military personnel receive in a similar position as assistant commander of a formation - it will be approximately 60,000. With God’s help, one can live.