Military clergy in the Russian army. Military clergy of the Russian empire

In 2011, the Russian Ministry of Defense continues to work on the selection and appointment of clergy to regular positions in the Armed Forces. To this end, a Department for Work with Believer Servicemen has been created in the structure of the military department, the main task of which is to implement the decision of the President of the Russian Federation on the revival of the army and navy clergy. In an interview with the Journal of the Moscow Patriarchate (No. 4, 2011), head of the department B.M. Lukichev.

- Boris Mikhailovich, what is the structure of your administration, what is it currently engaged in, and at what stage is the implementation of the President's decision on the restoration of the institution of military clergy in the Armed Forces?

- The decision of the President of Russia to re-establish the military and naval clergy in the Armed Forces was initiated, as you know, by an appeal signed by His Holiness Patriarch Kirill of Moscow and All Russia, as well as other leaders of the traditional religious associations of Russia. It is conditioned by the logic of the development of church-state relations in our country over the past 15-20 years. These relations developed on the basis of modern legislation in the interests of cooperation between state structures and religious associations.

This decision was also prompted by the real situation in the troops and in the navy. Statistics show that believers in the Russian Armed Forces make up about 63% of the total personnel, while, by the way, the largest number of believers are Orthodox Christians. All of them are citizens of Russia who have the right to freely practice their faith and to satisfy their religious needs. Thus, the decision of the head of state is aimed at ensuring the constitutional rights of military personnel. Naturally, the fact was taken into account that, in particular, the Russian Orthodox Church, like other traditional religious associations of Russia, possessing a powerful spiritual potential, can contribute and has been promoting for many years the activation of spiritual enlightenment, the introduction of a moral dimension into the life of military collectives.

The revival of the institution of the military priesthood is an organic part of the reform and modernization of the Armed Forces. Although, in a sense, this is a revival in a new quality of what was already in the Russian army.

At the initial stage, the formation of the structure of bodies for working with believing military personnel is largely an administrative issue. In the central office of the Russian Ministry of Defense, a department for work with religious servicemen, which I head, has been created. In four military districts, departments for work with personnel are formed into departments, the staff of which, in addition to the chief, a civilian, includes three clergymen. Finally, the next level of the structure - assistants to the commanders of formations, heads of universities for work with believing military personnel. Simply put, these are divisional, brigade or university priests. Their religious affiliation depends on what faith the majority of servicemen profess (for the appointment of a priest to a unit, believers must make up at least 10% of the total number there). In total, 240 priestly posts and 9 civil servants have been established in the Armed Forces.

First of all, corresponding positions were created in Russian military bases abroad. The servicemen there are in difficult conditions, far from their homeland, so the help of the priest is most in demand there. Our soldiers abroad are already being assisted by regular military priests. In Sevastopol, this is Archpriest Alexander Bondarenko, who was the first appointee in the ministry, in Gudauta (Abkhazia) - Priest Alexander Terpugov, in Gyumri (Armenia) - Archimandrite Andrey (Vats).

- Why did the Black Sea Fleet become the pioneer?

- This is hardly an accident. So under Peter the Great, the military service of the monks of the Alexander Nevsky Lavra began on ships. It is not for nothing that they say: "He who did not go to the sea did not pray to God." In our case, it was the goodwill of the command of the fleet. In addition, Archpriest Alexander, in the recent past - a naval officer, from Sevastopol was at the right time and in the right place.

With regard to other foreign military bases, the issue is not easily resolved. This is due to the fact that candidates need to leave the country for an indefinite period of time, to part with their families. At the same time, the questions of the organization of liturgical, educational activities and the life of a clergyman arise. In addition, the Minister of Defense of the Russian Federation A.E. Serdyukov is very responsible for this order of the head of state. He personally selects candidates, and the requirements for objective data, professional qualifications and even the presence of everyday experience are very high. If a priest joins a military collective, he, of course, must be able to work effectively, solve specific tasks with the commander, officer corps, soldiers, members of the families of military personnel, and civilian personnel.

- What is the general specificity of the work of a military priest? Is it possible to formalize it somehow?

- Form is not an end in itself. We do not set and will not set a task for the priest to conduct a certain number of soul-saving conversations, confess and absolve so many repentant sinners and serve, for example, five Liturgies in a month. To a greater extent than the forms of work that the priest uses, we are interested in the results, returns from his activities.

The work of a priest in conjunction can be conditionally divided into two components. Firstly, this is his liturgical activity, which is regulated by the hierarchy and internal church institutions. Naturally, taking into account the conditions of service, combat training plans, combat readiness and current tasks.

Secondly, this is the participation of a priest in educational, educational and other social work. This field of activity should be more closely integrated into army life. The military collective lives according to the daily routine, in accordance with the plans of combat training and the schedule of classes. Therefore, when regulating the work of a military priest, it is necessary to strictly fit it into the army schedule. For this, the priest must plan his activities in conjunction with the commander and with his assistant for work with personnel. The commander has a combat training plan: exercises, field trips or sea voyages, cultural and leisure work is planned. In addition, the command knows what spiritual and psychological problems exist in the army collective, where there is something wrong with military discipline, acute relations have arisen between servicemen, there is a need to maintain peace in the families of servicemen, etc.

After the problems are actualized and the directions of activity are outlined, the commander says: “Father, dear, we have such and such tasks of moral education. How can you help? " And father is already offering options. For example, he can take part in social and state training, give a lecture, hold a conversation in a team where there is hazing, work individually with a soldier who is “in despondency,” and so on. The forms of the priest's work can be very different, they are well known. The main thing is that they serve the fulfillment of those tasks in the field of education, moral and spiritual education of servicemen, which they identified together with the commander. These decisions are formalized by the clergyman's monthly work plan, which is approved by the commander.

- You talked about upbringing. Do not the functions of the priest and the officer-educator intersect in this case? Recently, one has often heard that, they say, the introduction of the institution of the military priesthood will cause a massive dismissal of officers for educational work.

- You are right, there are such rumors. They are caused by measures to optimize educational structures. At the same time, some positions are being cut. But I would like to remind you that “after that” does not mean “because of that” at all. To think that a military priest will take the place of an educator is a profanation of the very idea of ​​introducing the institution of military and naval clergy in the Armed Forces. Thus, a cause for bewilderment is created, which must be disavowed. The functions of a priest and an officer-educator do not exclude or replace, but harmoniously complement each other. The first task is to educate and motivate people to perform combat missions by the means and methods that have already proven their effectiveness. And the priest in this case introduces a moral component to this work, enriches and makes the whole system of work with personnel more effective. This is what we want to achieve. And, as far as I can tell, most of the officers are well aware of this.

- But in the Regulations adopted by the Ministry of Defense on the organization of work with believing servicemen, among the duties of a clergyman there are strengthening discipline, preventing offenses ...

- In this case, one should not confuse the general ideological goals and tasks that face the commander, educator and priest, and the responsibilities of each of the parties. The documents indicate the participation of the priest in educational work and moral education, as well as its forms in peacetime and wartime.

We have already spoken about forms in peacetime. I would also like to note that in wartime it has its own specifics. In the conditions of warfare, the legal freedom of a person is limited, everything is subordinated to a common goal. The commander makes a decision, first of all, based on the task that the unit solves. The principle of one-man command operates here more rigidly, the orders of the commander are carried out unquestioningly. From the experience of past centuries, we can say that in a combat situation, the priest should be near the medical center as close to the front line as possible, provide assistance to the wounded, perform divine services and sacraments, help overcome the consequences of stressful situations, provide a dignified burial of the dead and the dead, write letters to relatives of the wounded and killed fighters. The personal example of the priest is of great importance here.

- If in the unit where the priest serves, there is an Orthodox majority and some part of representatives of other religions, how should a priest behave with them? What to do with atheists?

- An atheist is a person who takes an active theomachist position. According to my observations, there are not so many such people in the army. Significantly more of those servicemen who simply do not feel themselves to be believers, do not “hear” their faith. But real actions show that in fact they believe in something - some in a black cat, some in flying dishes, some in the existence of some kind of absolute mind, etc. This means that to some extent they still live a kind of spiritual life. And how to work with them should prompt the priest about his pastoral experience.

The same can be said for representatives of other faiths. After all, an experienced priest can work not only with Orthodox, but also with Muslims and Buddhists. He understands the essence of the problem, distinguishes Sunni from Shiite, knows many suras of the Koran, the moral meaning of which is correlated with biblical maxims. Finally, he simply understands the soul of a person, especially a young, seeker. He can find an approach both to a believer and to a heart of little faith. In addition, the priest should know in the places of deployment of the compound those priests of other faiths, who, without prejudice to the cause, if necessary, can be invited to meet with the military. In this sense, we take a tough position in only one thing: the army should not have a religious mission and discrimination on religious grounds. We must not allow attempts to turn an Orthodox soldier into a Muslim and vice versa, so as not to create additional tensions. For us, the main thing is spiritual enlightenment, moral education, ensuring the constitutional rights of servicemen and ensuring conscious motivation, a genuine attitude of people to fulfill their military duty.

- When should work with servicemen be carried out - on duty or off duty? What is said in this regard in the documents being developed?

- It is impossible here to comb all the units where the positions of assistant commanders (chiefs) for work with believing military personnel have been introduced. For example, among the missilemen, combat duty is interspersed: then three days in the patern, then four. For sailors, the watch on sea voyages changes every four hours. Motorized riflemen, tankmen and sappers can be in the field for months. Therefore, in the documents we prescribe only general principles. But at the same time, in the Regulations you mentioned, it is written that the unit commander must provide the priest with a workplace, as well as a place reserved for worship. It can be a free-standing temple or a chapel or a temple built into the building of a part. But such a place should be. And at what time the priest will hold his events, he, together with the commander, decides, depending on the specific circumstances. The main thing is that all the activities of the priest - participation in public and state training, collective and individual conversations - should be fixed in the general daily routine or class schedule.

- Who should be involved in arranging a military church - a priest or a unit command? Who allocates funds for the purchase of liturgical utensils, vestments and everything that is necessary for the performance of services?

- Formally, everything connected with the acquisition of religious objects is the business of the Church. Who exactly - the priest himself, the military department or the diocese - in each case is decided differently. The Defense Ministry's budget does not provide for such expenses. The duties of the commander include determining the place where services can be performed, coordinating the time with the priest and providing assistance in organizing his activities. However, as practice shows, servicemen and members of their families willingly provide the priest with whatever assistance they can: donate funds, help whoever can. I know of cases when both local authorities and wealthy people who have long lost direct contact with the army provided material assistance to military temples.

- The system of subordination of the military priest raises questions. It turns out that he is subordinate to the commander, his diocesan bishop, the Synodal department for interaction with the Armed Forces and law enforcement agencies, and also coordinates his actions with the Right Reverend, in whose diocese the military unit is located, in which the priest serves. Such a tangled tangle.

- The military priest is primarily a person of the Church. And what will be his administrative subordination within the church organization should be determined by the hierarchy. In this case, I can only express my personal views on this matter. A reasonable and logical system of internal church subordination of military priests existed in the Russian army before January 18, 1918, by order No. 39 of the RSFSR People's Commissar for military affairs N.I. Podvoisky, the service of military priests was abolished. Then there was the church vertical, at the head of which was the protopresbyter of the army and navy.

Something similar could be done today. Moreover, we already have one who is the highest administrative link in this area and effectively coordinates the actions of priests in the army. For example, if a priest is now being presented for appointment, it is the head of the "military" department who writes the submission to the Minister of Defense. And subsequently, it is the department that solves all organizational issues and bewilderments arising from the appointed priest, so that in fact the system already exists, you just need to improve it. From the point of view of solving combat missions, from the position of the army command, the vertical of the military department can be the optimal form of organizing the activities of the military clergy within the Church. But it seems that even with the vertical subordination of the bishop, in whose diocese the military unit is located, he should be able to know that in the military church "the word of Truth is ruled by law." Of course, experience will show how all this will be done in real life, when we have the planned number of full-time military chaplains.

- Usually a priest is assigned to a particular church. But what if there is no full-fledged church in the unit?

- Each time it should be decided individually. Many military temples are located either in the unit or on the border between the unit and the civil settlement. In this case, the priest can be assigned to this church and he will work with both the military and the population. If the priest is sent to a military base abroad or another closed military town where there is still no church, then for the time being it makes sense for him to legally remain in the diocese. It seems to me that in such circumstances the diocesan bishop could for some time continue to count him as a cleric of the church where the priest served before his appointment to the unit. At least until a religious building is built on the territory of the unit.

- Is it known to date the number of temples and chapels located on the territory of military units?

- Right now we are completing an inventory of such places of worship located in the territories under the jurisdiction of the Russian Ministry of Defense. So far we have information about 208 churches and chapels of the Russian Orthodox Church alone. Information about the temples of other denominations has not been reported. It is clear that such a number of structures requires great attention. As part of the reform, the number of military camps and garrisons is being reduced. And you understand that if there is a chapel or a temple in a town subject to reduction, then when the military leaves this territory, their fate may be unenviable. What to do with such a temple? This is a very serious question. At present, by decision of the Minister of Defense and His Holiness the Patriarch, a joint working group has been created, co-chaired by State Secretary, Deputy Minister of Defense of the Russian Federation N.A. Pankov and Chairman of the Moscow Patriarchate. The group consisted of five specialists each from the Russian Orthodox Church and the Ministry of Defense. Its task is to form a regulatory framework for religious sites in the territories of the Ministry of Defense, as well as to establish their accounting and further operation in accordance with the requirements of the legislation. The group held the first two meetings, at which, in particular, the tasks of registration and certification of religious objects were determined.

- As far as I understand, according to the employment contract, which is concluded with the military priest, service in the unit is his main place of work.

- Quite right. The priest should spend the bulk of his working time in the unit. Of course, there should be no formalism. The commander and the priest together must determine the time the priest is in the location of the unit and the form of his work. But if there is a church in the unit, then the priest can stay there most of the time, then both the commander and everyone who wants to know where they can come to talk in their free moment, receive spiritual consolation. In general, it goes without saying that the priest will be where he is most needed.

- How important is personal experience of military service for a military chaplain?

- Of course, personal experience of military service plays a significant role in the work of a military priest. Such a person, when concluding a contract, knows where he is going. He does not need a lot of time to adapt in a team, he knows the terminology, is familiar with the specifics of the service, etc. It is clear, however, that we cannot insist that only former military personnel become military priests. One way or another, we are planning to organize professional additional training for the assistant commanders (chiefs) who have been hired to work with religious servicemen. For this, short-term courses will be organized on the basis of one of the capital's universities.

In pre-Petrine Russia, clergymen were temporarily assigned to the regiments by patriarchal order or by direct order of the tsar. During the reign of Peter the Great, a special tax was levied on parishes from one year to the next - available money in favor of regimental priests and naval hieromonks. According to the Military Regulations of the year, each regiment was supposed 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 for each ship (sometimes familyless priests from the white clergy were appointed), and at the head of the naval clergy chief hieromonk of the fleet. In peacetime, the clergy of the ground forces was 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 gave the military priests the right to receive side income from demands for the civilian population.

In accordance with the personal decree of Nicholas I of December 6, the position of a regimental priest was equated to the rank of captain. The legal status of the military and naval clergy remained rather vague until the end of tsarist Russia: the repeatedly legislatively prescribed 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 normative documents.

Statistics

The Office of the Protopresbyter of the Military and Naval Clergy included:

• cathedrals - 12; Cerves - 806 regimental, 12 serfs, 24 hospital, 10 prison, 6 port, 3 house, and 34 at different institutions. There are 907 churches in total.
• Protopresbyter - 1, archpriests - 106, priests - 337, protodeacons - 2, deacons - 55, psalmists - 68. There are 569 clergymen in total, of whom 29 graduated from theological academies, 438 from theological seminaries, and 102 had college and home education.

Periodicals

• "Bulletin of the military clergy", magazine (since year; in years - "Bulletin of the military and naval clergy", in the year - "Church-social thought. Progressive body of the military and naval clergy").

Supremacy

Chief priests of the army and navy

• Pavel Yakovlevich Ozeretskovsky, prot. (-)
• John Semenovich Derzhavin, prot. (-)
• Pavel Antonovich Modzhuginsky, prot. (-)
• Grigory Ivanovich Mansvetov, prot. (-)
• Vasily Ioannovich Kutnevich, Archpriest (-)

Chief priests of the army and navy

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 in relation to military service is based on the fact that military service is salvific for a Christian, provided that the commandments of love for God and neighbor are observed, up to the willingness 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 for the revival of the spiritual foundations of military service, calling on servicemen to heroism and prayer.

From the point of view of the Christian doctrine, war is a physical manifestation of the hidden spiritual disease of mankind - fratricidal hatred (Gen. 4: 3-12). Recognizing war as evil, the Church blesses her children to participate in hostilities when it comes to defending their neighbors and their Fatherland. The Church at all times treated the soldiers with respect, who at the cost of their own lives and health performed their duty.

Preaching the good news of Christ the Savior, the shepherd is called to inspire the military for military service. Maintaining peace in the soul is a very difficult matter, especially in the context of the fulfillment of military duty, which requires deep inner work on oneself and special pastoral counseling from a soldier. The mission 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, from a Christian point of view, comprehend their duty.

A military priest, in addition to the general requirements for the clergy of the Russian Orthodox Church, must have experience in pastoral service, 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 priests are called to instill in the military personnel the spirit of mutual aid and fraternal support. At the same time, military priests should not take on functions that go beyond 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 bodies of state power, which provide for military and law enforcement service (hereinafter referred to as military and law enforcement formations), as well as military clergy 1 on questions:

• pastoral care and religious education of servicemen (employees) and their family members;
• performing divine 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 principle 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 commanding 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 clergymen of other dioceses in the implementation of relevant activities in the military and law enforcement formations on the territory of the diocese.

1.4. The military clergy of the Russian Orthodox Church consists of regular and freelance military clergymen.

Established military priests are in the 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 in whose territory the military or law enforcement formation is located, and within the framework of official duties stipulated by the employment contract (contract), they are subordinate to the commander (chief) of a military or law enforcement formation.

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

With regard to the implementation of liturgical and pastoral activities in a military or law enforcement formation, freelance military priests are subordinate to the diocesan bishop of the diocese, on the territory of which the corresponding formation is located.

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

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

II. Requirements for military priests

2.1. Military priests must meet the following mandatory requirements:

• have pastoral experience that allows them to nourish and educate military personnel (employees);
• have a higher theological education or higher secular education with sufficient pastoral experience;
• have a positive opinion of the medical commission on the state of health.

2.2. Military priests holding regular positions in a military or law enforcement formation must be citizens of the Russian Federation and not have any other citizenship.

2.3. Military priests can undergo special training necessary for the performance of their duties, in the manner and under the conditions established by the Synodal Department for Interaction with the Armed Forces and Law Enforcement Agencies, together with the leadership of a military or law enforcement unit.

III. The tasks of the military clergy

3.1. The main tasks of the military clergy are:

• performing divine services and religious rites;
• spiritual and educational work;
• participation in activities carried out by the command for the patriotic and moral education of military personnel (employees) and their family members;
• assisting the command in carrying out preventive work to strengthen law and order and discipline, prevent offenses, hazing and suicidal incidents;
• advising the command on religious matters;
• participation in the formation of relationships in collectives based on the norms of Christian morality;
• assistance in 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 members of the families 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 regular positions of the military clergy in a military or law enforcement formation 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.

In the absence of obstacles, candidates undergo appropriate training according to programs developed by the Synodal Department and the Office for Work with Believers in 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 regular position cannot fulfill his duties, he must be dismissed from office in accordance with the established procedure on the proposal of the Synodal Department for Interaction with the Armed Forces and Law Enforcement Agencies through the appropriate body of a 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. Staff and non-staff military priests remain clerics of the dioceses in whose canonical jurisdiction they are.

4.4. On the basis of an appeal by the chairman of the Synodal Department for Interaction with the Armed Forces and Law Enforcement Agencies, clergymen may be sent for a certain period 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, in order to carry out the service provided for by this Regulation.

With a positive decision of the diocesan bishop, the chairman of the Synodal Department for Cooperation with the Armed Forces and Law Enforcement Agencies appeals to the diocesan bishop of the diocese in whose territory the military or law enforcement unit is located, with a request to make a decision on the appointment of the clergyman to be sent to the regular position of military priest.

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

4.5. In the event of the redeployment of a military or law enforcement unit outside the diocese, the assignment of full-time military priests to the place of new deployment is carried out in the manner prescribed by clause 4.4 of this Regulation.

With the reduction of the regular position occupied by a military priest, the posted 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 in the course of the work of military priests are subject to settlement by the diocesan bishop of the diocese in whose territory the military or law enforcement unit 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 unit.

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

In relation to posted clergy, decisions on encouragement are made by the diocesan bishop of the diocese in whose canonical jurisdiction the sent clergyman is located, on the proposal of the diocesan bishop of the diocese, on 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 bans on clerics 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, on the proposal of the Synodal Department for Cooperation with the Armed Forces and Law Enforcement Agencies or the commander (chief) of a military or law enforcement formation ...

In relation to posted clergy, decisions on the application of canonical bans are made by the diocesan bishop (church court) of the diocese, in whose canonical jurisdiction the sent clergyman is located, on the proposal of the diocesan bishop of the diocese, on 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 the decision of the diocesan bishop.

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

4.11. After the appointment of a clergyman to a regular position, the commander (chief) of a military or law enforcement formation concludes an employment agreement (contract) with him.

4.12. A military priest, in the manner prescribed by the normative acts of the corresponding military or law enforcement formation, is provided with a room that allows, according to church canons, to perform divine services, as well as a room for out-of-service work with military personnel.

4.13. For the organization of daily activities in a military or law enforcement formation, the command of the military priest can be allocated the means of communication necessary for his ministry, transport, and other necessary practical assistance is provided.

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

4.14. The provision of military priests with church utensils, religious literature, other religious items, equipment (equipment) of military (including marching) 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 service housing, payment of wages, ensuring the right to rest, medical care, education, retirement, benefits for large families and other social guarantees to regular military priests are provided by the appropriate military or law enforcement formation in the manner prescribed by the current legislation of the Russian Federation.

V. Responsibilities of a full-time military chaplain

5.1. The military priest 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;
• pay the main attention to pastoral, spiritual and educational work among military personnel (employees), both individually and as part of units;
• know the main provisions of the military legislation of the Russian Federation, as well as the provisions of regulatory legal acts concerning religious activities in military and law enforcement formations;
• participate in military rituals, ceremonies and other solemn events of a military or law enforcement formation;
• perform rituals and services at the request of military personnel (employees) and their family members;
• provide the necessary pastoral support to servicemen (employees) who find themselves in difficult life situations, sick and wounded, family members of military personnel (employees), as well as veterans and disabled people;
• organize and conduct church burials of servicemen (employees) and their family members, their church commemoration, contribute to the maintenance of military burial places in a decent condition;
• assist the command of a military or law enforcement unit 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 servicemen (employees) of different religions, to prevent interethnic and interreligious hostility, to help the command in resolving conflict situations;
• advise the command on matters of a religious nature, provide them and officials of the military or law enforcement formation with assistance in countering the activities of destructive religious (pseudo-religious) organizations;
• observe labor discipline and the requirements of the current Russian legislation on the protection of state secrets;
• to inform the diocesan bishop, the Synodal Department for Interaction with the Armed Forces and Law Enforcement Agencies, and, if necessary, the higher command of the corresponding military or law enforcement unit about conflicts that cannot be resolved at the local level;
• if possible, render assistance to servicemen (employees) of other religions in the implementation of their constitutional right to freedom of religion;
• perform other duties according to the position provided for by the labor agreement (contract).

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

The Church does not single out any profession as well as military service. The reason is clear: the military and, in general, representatives of power structures give their work not only strength and knowledge, but, if necessary, life itself. Such a sacrifice requires religious understanding.

By the 19th century, the institution of military clergy had developed in Russia. He united the priesthood, which nourished the army and navy, into an independent church-administrative structure. Several years ago, the state and the Church took a step towards the revival of this institution: regular military priests reappeared in the army. In St. Petersburg, the Church's work with the army and navy is coordinated by the Department for Cooperation with the Armed Forces and Law Enforcement Agencies of the St. Petersburg Diocese, which celebrates its tenth anniversary in 2015.

The emergence of a 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. The Liturgy was served in the camp. Many warriors, led by the tsar, received Holy Communion and "prepared themselves clean to begin their mortal feat." Some researchers believe that priests had accompanied the people's militia before, but at first they were parish priests. After military campaigns, they returned to their dioceses.

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

Even more, the development of the military clergy was promoted by Peter I, who created in Russia a regular army and navy, and with them - a full-time regimental and naval clergy. During the hostilities, the former 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 the ship's crew was assigned. Double subordination was ineffective, and in 1800 Paul I concentrated all management of the military clergy in the hands of the chief priest of the army and navy. The newly introduced position was taken by Archpriest Pavel Ozeretskovsky, whose name is associated with the beginning of the institute of military clergy.

Military priests with honor went through all the battles of the XIX century, abundantly falling to the lot of Russia. By the end of the century, the protracted process of the formation of the spiritual department was completed. The main power in it again began to belong to one person - the protopresbyter of the army and navy. Further, the vertical of command 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 the diocesan bishop, but had more rights. The first to take this high post was Archpriest Alexander Alekseevich Zhelobovsky.

Serving the Fatherland: Earthly and Heavenly

The most numerous spiritual "detachment" before the revolution was the regimental priesthood. 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 drown or walked alongside a shy soldier under bullets, supporting his spirit. This was the field of ascetics unknown to the world, zealous servants of the faith.

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

The "military" department of our time

was recreated in 2005 by decree. Historically, it developed over the course of 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 took part in the Patriotic War of 1812 as the dean of the St. Petersburg and Novgorod militias.

Today the military deanery includes 17 parishes, 43 churches (of which 15 are registered) and 11 chapels at the military and law enforcement agencies of St. Petersburg and the Leningrad Region. To coordinate work with law enforcement agencies, which was previously conducted 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 founding of the department has been held by Archpriest Alexander - since April 2013 by Hieromonk Alexy - and since April 2014. In May 2014, he was appointed Deputy Chairman of the higher Synodal Department.
The military deanery of the St. Petersburg diocese is responsible for 31 churches and 14 chapels, including those that are being restored and designed.
The regular clergy consists of 28 clerics: 23 priests and five deacons. Deanery takes care of 11 military universities.

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

“This is a unique case,” Father Anatoly shares his three-year experience of his service and service in the army. “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. They leave - much more. Everyone comes with different moods. And I must set them up to bear the military duty, explain that no one will help us, except ourselves and the Lord God. And the guys understand this.

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 power structures. The most important thing for all is pastoral care. Prayers and services (where there are churches), taking the oath in a solemn atmosphere in temples or in the presence of the clergy, the participation of priests in various events, the consecration of weapons, banners, spiritual conversations with the leadership, personnel have become a sign of today in many power units and military training institutions.
“We are trying to unite our efforts in the fight against such a terrible disaster as drug addiction,” says the rector of the Trinity-Izmailovsky Cathedral, who works with the employees of the State Drug Control Service. - We began to interact in 1996 with the tax police, and later, when Gosnarkokontrol became its successor, we continued to cooperate with it. Recently in our cathedral - for the first time after the revolution - a new management banner 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 Emergencies Ministry, who spent many years in the fire department, about the work of his sector. - The then head of the department, Major General Leonid Isachenko, invited a priest and initiated the construction of a church-chapel of the icon of the Mother of God "The Burning Bush". For eight years we have been spending an hour of spiritual culture at the operational management of the Ministry of Emergencies in St. Petersburg. We talk with senior management and staff, 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 RF, GUFSIN, All-Russian Police Association, Office of the Federal Drug Control Service.

School of Military Clergy

Where do “special-purpose priests” come from? Someone accidentally ends up in this place, someone continues the "military" line of their secular life (for example, before ordination, he graduated from a higher military school or simply served in the army), and someone specially studies at a "school". In 2011, with the blessing of His Holiness Patriarch Kirill, the first in Russia “School of Military Clergy” was opened at the “military” department on the basis of the Sunday school of the Church-chapel of the Icon of the Mother of God “Burning Bush”. In it, cadets-priests are taught the specifics of military service: how, during field trips, to equip a tent for a camp temple, 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. Makariev's theological and pedagogical courses under the "military" department, to which Orthodox Christians are invited who wish to become catechists - assistants to the "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 nursed employees of the Federal Agency for Government Communications and Information under the President of the Russian Federation (FAPSI). Since then, every year the clergymen 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 Georgy is a former police captain who has been in the priestly dignity in "hot spots" since the second Chechen war. In Chechnya, not far from Khankala, he had to not only serve the service and talk about high things with the soldiers, but also bandage the wounded soldiers under the bullets.

“After the battle, most of them need to speak out, they want human sympathy, understanding, they want to be pitied,” says Father George. - A priest in such a situation is simply salvation. Today, fortunately, hostilities are less and less frequent, but when they happen, I see that the guys are ready to lay down their souls, just to save my life. I usually live with them in tents, I put up a temple tent next to them - we hold prayers and christenings in it. I take part in campaigns, during hostilities, if necessary, I provide medical assistance. A priest can refuse a military campaign, but we, priests, by our presence there testify of our faith. If the priest gets cold feet, he will not be condemned, but by this act they will judge the priests all their lives. 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 Temples 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 in them is the colossal experience of the work of the military clergy, which must be studied today, when the understanding has reappeared 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 soldiers and future citizens. The one who 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. - The hours of the history of Russia, literature, the Russian language have been reduced. If in pre-revolutionary Russia children studied the Law of God from school, organically absorbed the faith from birth, today they come to the army not only as unbelievers, but even do not really know the history of their country. How, then, can we cultivate a spirit of patriotism?

To fill the gaps and "win back" the young from social networks and computer "shooters" helps the program for the spiritual and patriotic education of young people, prepared by the "military" department. Sunday schools are organized in all churches of the military deanery, with many military-patriotic clubs. For example, when adolescents study a 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, where the mother of the hero-martyr Lyubov Vasilievna is always present; All-Russian gathering of military-patriotic and Cossack youth organizations named after the holy blessed 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 children's historical forum "Aleksandrovsky Banner".

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 of youth. The ovation given by the audience 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 do Orthodox priests fight?

“I’ll 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, participated in competitions. And it was very useful for me in the army, in "hot spots".

Military shepherds take care of the martial arts clubs Alexander Nevsky, Faith 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, and 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, - is convinced the champion of Russia in hand-to-hand fighting, champion of Russia and Europe in jiu-jitsu, two-time champion of Russia and world champion in combat sambo Mikhail Zayats. - A serious struggle is going on here, not only external, but also internal. When a martial artist achieves a high result, there is a risk of "star fever", the danger of putting himself above everyone else. Spiritual nourishment helps not to fall into this sin, but to remain primarily a man under any circumstances.

Strong-willed

The deeper you immerse yourself in the work of the "military" department, the more you realize how grandiose its scope is. It is enough to look at the department's website or pick up its newspaper "Orthodox Warrior" to understand that the "military" department is not without reason received the title of the most informationally open in the diocese. The number of events held is huge, and the coverage of those who are involved in the sphere of cooperation with the department - from youth to veterans, from rank and file to generals, is wide. Fortunately, military priests today rarely have to raise a cross over their heads, cut by bullets. But modernity has its own tasks. The unification of patriotically thinking people around the idea of ​​serving the Motherland is a lofty mission, voluntarily taken and adequately fulfilled by the military priesthood today. In the new television project "Strong in Spirit," the employees of the "military" department decided to talk about the military exploits consecrated by the Orthodox faith.

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

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

We are waiting for replenishment of our ranks

Archpriest Dmitry Solonin, head of the sector for interaction with the Ground Forces of the Synodal Department, assistant to the head of the Military University for work with believing military personnel:

It is quite obvious that not only the past five years, but all the previous centuries of interaction of traditional religions with the army have had, are and will continue to have a beneficial influence and effect. Our mission is extremely important. The military clergy in fact absorbs the most trained and motivated priests, and in their places they show results. According to the reviews of commanders, chiefs of military units and subunits, heads of military universities (recently), our work has been characterized as constructive, positive, contributing to the strengthening of the Armed Forces. Only one conclusion can be made - the result is positive.

We look to the future with hope and hope that, after all, the status of a military priest in the army will change. The status of civilian personnel does not correspond to our level, because a military priest is in any conditions next to the troops he takes care of, and is exposed to dangers - both in the North Caucasus and in any other "hot" spots. At the same time, he does not have any social guarantees, payments and preferences that military personnel have. In this regard, not only I, but all military priests are convinced of the need to work on the issue of changing the status of a military priest.

Since the vast majority of military priests are married, they must be confident for their families, confident that in the event of an emergency - injury or death - families will be protected.

What else can I say? Everything else moves forward, develops, and it depends on us how successful this interaction will be, because personality plays a very important role. In terms of percentage, the distribution is such that sometimes there can be one clergyman for several thousand personnel. Imagine, this person must be bright, charismatic, a person must be highly educated and confirm his faith with his whole life, otherwise all beautiful words will be useless. This is extremely important. I believe that all fathers do it. We are waiting for the replenishment of our ranks.

Perhaps, after all, it will be decided at the seminaries to open courses for military clergy, so that already from the seminary bench the priest would begin to prepare, be formed and the result would be a ready result. This is very important, it seems to me.

A very big step has been taken in five years

Archpriest Alexander Bondarenko, Assistant Commander of the Black Sea Fleet for Work with Believers:

In five years, a very big step has been taken towards the revival of the military clergy. Many regular posts have been introduced, military clergymen are engaged with the military on a regular basis. The priests of the Black Sea Fleet go on warships to the Mediterranean Sea, Atlantic and Pacific Ocean. In addition, they are engaged not only in the care of the military, but also carry out a diplomatic mission. When ships call at ports of other states, the activities of military clergymen also contribute to the establishment of diplomatic relations with Russia. With Greece, for example, we participate in joint events dedicated to the day of Theodore Ushakov in Corfu, where our clergy take part in divine services in Greek churches, processions and prayers.

The cruiser "Moskva" is equipped with a marching temple. When the flagship of the Black Sea Fleet enters the ports of other states, the leadership of these cities or countries must visit the ship's temple and, seeing the attitude of the Armed Forces of the Russian Federation to faith, to God, they understand that we bear love and strive for peace. Thus, their attitude towards the Russian Federation and the Armed Forces is changing.

Five years is not only summing up the results, but also plans for the future. Today we should not stop developing. If 10 years ago we visited military units on holidays, held conversations, now a priest should be at least in every brigade, meet with personnel every day, I think, even in every regiment and on every ship of the 1st rank, and must constantly participate in field trips, exercises, ships at sea. Our ships of the Black Sea Fleet are constantly in the Mediterranean Sea, providing security there, displaying the St. Andrew's flag and, of course, the priests create an opportunity to fulfill the religious needs of servicemen who have been torn from home for a long time. If there is a priest in the brigade who can regularly go to sea, this is already a positive factor, but this issue has not yet been resolved in all brigades, this is one of the development prospects.

First of all, you need to work with the officers

Archpriest Viktor Luzgan, Assistant Commander of the Engels Air Base of Long-Range Aviation:

The main purpose of a priest is to give the opportunity, first of all, to conscripts who, by virtue of the fulfillment of their duty, are physically cut off from civil free life, to satisfy their religious needs. In fact, this task is deeper - it is strengthening the spirit of the army, it is work with both the officers and family members - this is a complex work.
As for these five years, purely psychological obstacles between servicemen and clergymen have practically been overcome. Many clichés, misunderstandings remain, but they do not see us as an outside link, but see really helpers, even internally feel the effective help of interaction - this is the most important achievement. New forms of work are emerging. In our union, a year ago, I began to practice a new event. At the construction of the aviation formation, when the whole composition is present, the anthem of Russia is played, the flag is raised, the task is set for a week, I perform a prayer service for the beginning of a good deed and bless the military personnel for the coming week, sprinkling with holy water. Thus, joint prayer takes place. This tradition began with an accident when a pilot died, now it has been decided not to "hit the tails" when a disaster struck, but to precede the work with a prayer to God so that this disaster does not happen. This tradition appeared in addition to the old ones - the consecration of aircraft, equipment, weapons, living quarters, blessings, visiting temples, participating in festive events, conducting conversations, both collective and individual. Months are held to strengthen friendship in the team, to counter the use of drugs, alcoholic beverages, and to combat suicides. These problems are especially typical for contract servicemen, who often come to the army because of the disorder in civilian life.

Often, staff psychologists who work in units cannot help servicemen who find themselves in difficult circumstances. Then they bring the servicemen to our temple.

I have been working with military personnel for the eleventh year and I am convinced that first of all it is necessary to work with the officers. In our Long-Range Aviation, the commander is a believer, he goes in the vanguard, and the subordinates adjust, try - visit the temple, partake of the sacraments of the Church. Everything is built on a voluntary basis. If the leaders are believers, then the subordinates willy-nilly will follow their example. This is true in the army.

Of course, there are a lot of difficulties. The most basic problem is personnel. There are not enough priests at all, and the military clergy, as a rule, requires the best priests available. No bishop wants to give up priests. Now the Patriarch has blessed the monastics to participate in this matter, this, of course, will bring a new stream. I think all this will develop, deepen, and take on complete forms.

The spirit of the warrior determines a lot. At one time I read a book about Suvorov and was amazed at one fact. During the French campaign, when crossing the Alps, the Russians were the attacking side, and in terms of military tactics, the attacking side usually loses 3-4 times more personnel than the defending side. So the losses from the Russian troops in relation to the French were 1:17. That is, for one Russian there were 17 killed Frenchmen. That's what fighting spirit means.

The military clergy is a special cohort; in order to work among the military, you need to love them. They are very sensitive to falsity, and do not accept strangers. I served 23 years in the Armed Forces, and when I became a priest, I had a desire to return to the army, to help the servicemen find faith. I started from scratch - I organized a parish in the garrison, built a church, now we have a large Sunday school - 150 people, and soon a kindergarten is on its way.

I hardly leave the barracks

Priest Ilya Azarin, Assistant Head of the State Center for Aviation Personnel Training and Military Tests named after V. Chkalov (Lipetsk):

I have been in office for three years. The results are visible, people are changing, and the commanding staff is changing, they swear less, and this is a big shift. They already understand that this is a sin. And if the command staff understands that this is a sin, then they will tell their soldiers that they should not say that. This became possible after the priest began to work in the army.

There are many who want to ask a question, but there is no one to answer. After I was appointed assistant to the head of the Lipetsk Aviation Center, a person appeared who could answer. The desire to acquire religious knowledge has intensified today. It is necessary to explain to those approaching the sacraments of Baptism and Wedding the meaning of what is happening. After all, a priest has no right to perform the sacraments if people start rashly. The main task of a priest in the army is to monitor the moral and ethical appearance of the servicemen, to do everything to ensure a normal life, since our educational structure has not yet risen to its feet, it is necessary to somehow replace it. As for me, I organize cultural events for soldiers, officers - both secular and church. In our aviation regiment, we have a temple in honor of the patron saint of the Air Force, the prophet Elijah. The parishioners are mainly conscripts.

One of the tasks for the future is the creation of another temple - in honor of the icon of the Mother of God "Blessed Sky" on the territory of the military town. My initiative was supported by the commander and military personnel. Not everyone in life has the opportunity to build a church and, for the military personnel of our garrison, such obedience was determined. There is someone to build a temple for, there are veterans, whose ranks are thinning every year and who are buried in the officer's temple. If there is a temple, dear, and even a military one, in the creation of which they will also take part, a global motivation appears here. There is a negligible number of residents who are against the construction of the temple, but veterans convince them of the need to solve this problem. Even the general, the head of the aviation center, Alexander Nikolaevich Kharchevsky, said that the church should have a Sunday school, a military-patriotic club.

Completing these tasks does not diminish the importance of the current tasks. Now a new replenishment is coming, they need help to get up in line. They see that the priest is at work, i.e. psychologically they are already calm. I practically do not leave the barracks, what is needed - I will tell you, I will tell you. In addition, there is work in the moral aspect and spiritual and psychological support - pilgrimage, sightseeing trips, organization of concerts.