Just recently it would have been difficult to imagine such close and constructive interaction armies and churches in our society. Well, today military commanders and chiefs have realized that clergy have become assistants in educating personnel and creating an atmosphere of spirituality and patriotism in military groups.
The participation of military personnel in religious services has become good tradition
“A military man needs spiritual support. Because the risks associated with military service are so great that they cannot be compensated for by any material benefits. No material benefits can compensate for injuries, much less the loss of life,” noted Patriarch Kirill of Moscow and All Rus' at one of his meetings with military personnel. “And if a person takes an oath and gives obligations, if necessary, to give his life for the Motherland, this means that this type of service to the country and people requires enormous moral strength.”
Debt is a moral concept. Only an internal awareness of the need to fulfill one’s duty, trust in the will of God and his assistance help a person not to lose courage in the most difficult circumstances. “All this is the reason why the church has always been, is and will be with the Armed Forces, doing everything to spiritually support, strengthen and educate military personnel in their devoted service to the Motherland, impeccable fidelity to the oath, readiness to protect their people even at the cost own life"- emphasized Patriarch Kirill.
The head of the Synodal Department of the Belarusian Orthodox Church for interaction with the Armed Forces of the Republic of Belarus and other military formations, Archpriest Sergius, told the correspondent of the military news agency "Vayar" about the origins of cooperation between the Orthodox Church and the army, how these contacts are currently carried out, and much more. Kuzmenkov.
Father Sergius, what are they? historical roots interaction between the Orthodox Church and the Armed Forces?
The history of interaction between the church and the Armed Forces is very long. The union of ministers of faith and the army began to form from the first centuries of the adoption of Christianity in Rus'.
The Russian army was understood only as a holy, valiant army, calling it Christ-loving. Among the saints revered by the Orthodox Church are Theodore Stratelates, Dmitry of Thessaloniki, George the Victorious, Russian commanders, holy noble princes Alexander Nevsky and Dmitry Donskoy, princes of passion-bearers Boris and Gleb, princes Mikhail and Gleb of Chernigov, monks Alexander Peresvet and Andrey Oslyabya.
Our people have always lived with God. And therefore, any good deed of his was preceded by prayer before starting a good deed. Russian squads went into battle with the blessing of the church, under holy banners and the intercession of miraculous icons. Faith mattered to them great value- she instilled confidence in victory, in the rightness of her cause. And there are many examples of this.
Before the Battle of Kulikovo, the Grand Duke of Moscow Dmitry Donskoy arrived at the Holy Trinity Monastery, where he prayed for a long time and received a blessing from the venerable abbot of the monastery Sergius of Radonezh, who sent two of his monks with the prince - Alexander Peresvet and Andrei Oslyabya. After that battle on September 16, 1380, Dmitry Donskoy, having defeated Mamai, again visited the Trinity-Sergius Monastery, where he commemorated the Orthodox soldiers who died on the Kulikovo field.
There are also known facts of fasting and prayer of the Russian army before the campaigns of commander Alexander Suvorov.
Russian soldiers always followed the words of the Gospel “No more than that love, as if someone lay down his life for his friends” (Gospel of John, 15:13).
The priests were next to the soldiers and officers in battles and campaigns, shared victories and failures with them, blessed and inspired the army to heroic deeds, consoled the wounded, saw off last way killed... However, the revolutions of the early twentieth century brought militant atheism, the fruits of which we are still reaping.
How does the Belarusian Orthodox Church cooperate with the Armed Forces on modern stage? How strong is her influence among the defenders of the Fatherland?
In May 1998, the first conference “Church and the Army” took place. Its result was the conclusion of an Agreement between the Belarusian Orthodox Church and the internal troops of the Ministry of Internal Affairs of the Republic of Belarus.
After the signing of the Cooperation Agreement between the Republic of Belarus and the Belarusian Orthodox Church on July 12, 2003, cooperation agreements were concluded with the State Border Troops Committee and the Ministry of Defense, and specific cooperation programs were developed. Based on the resolution of the Synod of the Belarusian Orthodox Church of October 22, 2003, for the purpose of clearer coordination and organizational activities, by decrees of the ruling bishops in each diocese, a priest was appointed responsible for interaction with law enforcement agencies, and a permanent priest was assigned to each military unit. It was from that time that active cooperation between servants of the faith and defenders of the Motherland began, strengthening previously established contacts between the church and the army.
Clergymen work conscientiously in the spiritual field, conducting individual and group conversations with soldiers, warrant officers and officers, cadets, students of Suvorov and cadet schools. Both my colleagues and I testify that military personnel very often ask for a personal meeting with a priest. What are they asking? These are questions of faith and its search, about how to build your spiritual image in the army, relationships with parents, with girls and many others.
The dean of the Slonim church district, Priest Vadim Petlitsky, conducts classes with cadets of secondary school No. 9 in Slonim
A clergyman is a neutral person to whom you can always open up without fear of any consequences. And such a conversation very often makes it possible for a friend to take a different look at the problem that has arisen, find a solution, and find peace of mind.
By the way, people in uniform have repeatedly expressed gratitude to the clergy who serve as pastors in military groups for their wise advice and specific help. It is also not uncommon for a person in uniform to take a blessing from a clergyman. A person who has received spiritual guidance is difficult to overcome by an enemy who seeks to enslave his spirit and will.
From a spiritual perspective, we often become slaves to sin. Faith helps people free themselves from the slavery of sin and passion. We must improve. And perfection can only be in creativity when a person is free.
Archpriest Sergiy Kuzmenkov serves a prayer service for the repose of the souls of fallen soldiers
Now many people are sick with alcoholism and drug addiction. Soulless drugs and vodka are controlled by perfect intelligent beings who cease to be responsible for their actions. And this is a disaster... Can warriors subject to such intoxication improve themselves creatively and take responsibility for the safety of their compatriots? Definitely not. Therefore, the church has always been nearby, protecting people from captivity - first of all, the spirit.
In numerous conversations with military personnel, we try to instill in them an awareness of our service: defending the Motherland is a sacred, sacred duty of a citizen, and not a job. The clergy focus on the fact that our ancestors, who were heroes, also wore military uniforms. And its current owners must under no circumstances lose their honor.
Church of the Holy Martyr John the Warrior at the 11th Guards Separate Mechanized Brigade
Before taking the oath, all military personnel are interviewed by a priest, who reminds young people of the importance of the upcoming event in their lives.
After all, the Military Oath is words that must remain faithful to the end and for violation of which one must be held accountable. And taking an oath in the presence of a priest is a double responsibility. If you break this vow, you will be condemned before God and the people. As the Holy Scripture says: “By a word you will be justified, but by a word you will be condemned.” Not everyone is capable of being a defender of the Fatherland. The task of the church is to help a warrior improve in spirit, in spiritual strength, so that he understands the responsibility that he places on his shoulders.
Now young people who are well versed in the field of religion are being drafted into the army. This is facilitated by holding various forums on relevant topics, the activities of Sunday schools, open access to spiritual literature, etc. And if earlier it was necessary to begin the story about the faith and way of life of a believer from the very beginning, now such a need has disappeared. Which is very gratifying.
However, this knowledge should be improved. And not only for active military personnel, but also for those who are preparing to become professionals in the military field. For example, students of the Minsk Suvorov Military School undergo serious spiritual training. But this is not the case at the Military Academy... I would like such a practice to exist at all levels of military education.
If we talk about other forms of cooperation between the Belarusian Orthodox Church and the Armed Forces, these include rituals for the consecration of military banners, equipment and weapons, which should be used exclusively for defense and not attack. The Church blesses only for the defense of the Fatherland. As long as there is evil in the world, it is necessary to defend against it. We must be prepared to defend the purity of our people.
Besides, in military units premises are blessed with holy water, Orthodox corners and libraries are created. It has long become a good tradition to congratulate Orthodox holidays, participation of military personnel in religious services.
What steps does the Belarusian Orthodox Church intend to take in terms of strengthening its influence in society in general and in the Armed Forces in particular?
Every person who undertakes a special service to society puts on a uniform that is always associated with trust. These are military personnel, priests, rescuers, doctors. The service of these people cannot be limited by time frames. She imposes a certain vow on the service person - to sacrifice himself for the sake of other people.
If we talk about the church and the army, they have a lot in common. The army protects citizens from a visible enemy, and the church from an invisible one. Both enemies bring enormous harm to humanity. Moreover, weapons as a means of struggle fade into the background. The war is on for a person's soul. Therefore, the church sees its main goals as strengthening the spirit of people in uniform, teaching them to correctly understand the fundamentals of faith, without dividing military personnel by religious beliefs. It unites the military collective for spiritual protection. And a clergyman is a kind of spiritual doctor, guardian, mentor.
Let's take pre-revolutionary history: in the army at that time there were military (regimental) churches, where a priest was always present. He was charged with providing spiritual assistance to serving people of any faith.
Currently, there are over 15 military churches operating on the territory of Belarus - free-standing, under construction, in which priests carry out their obedience.
The first of them was opened on the territory of the unit internal troops Ministry of Internal Affairs. It is gratifying that they are not empty; military personnel come here of their own free will, and not at the insistence of the command. Of course, a believing soldier does not build his relationships with his colleagues at the peak of evil.
The military temple contains certain spiritual military traditions that are strong for the army. By building churches, we preserve and revive traditions that allow our people to be “called people.”
Another important point is the strengthening of mutual understanding between clergy and military personnel. A document regulating these relationships will soon appear. Clergymen must be able to work with people in uniform. At one time, Metropolitan Philaret, blessing the clergy for the pastoral care of soldiers, admonished them with these words: “We must help, and not harm, the defenders of the Fatherland.” In this regard, the Synodal Department of the Belarusian Orthodox Church for interaction with the Armed Forces of the Republic of Belarus and other military formations proposes to organize permanent seminars for clergy caring for the military.
The priest must be a model for the flock, a “glass” through which God can be seen. He stands before the people, being the bearer of grace that was given to him in the sacrament of ordination. The priest must teach people to let God into their souls, to build their relationships with each other on the basis of love.
It will soon be a year since the appointment of the new Metropolitan of Minsk and Zaslavl, Patriarchal Exarch of All Belarus. What has changed during this time in the interaction between the Belarusian Orthodox Church and the Armed Forces of the Republic of Belarus?
The Bishop is systematically interested in these issues. When visiting the dioceses of the Belarusian Orthodox Church, he often visits regimental churches. Metropolitan Pavel advocates that they should always have priests who will satisfy the spiritual needs of the military collective. Today, 99 clergy carry out pastoral obedience on a permanent basis for interaction on the territory of military units.
Consecration of the banner of the Slonim Cadet Corps in the Holy Assumption Cathedral of the Zhirovichi Monastery
Metropolitan Pavel of Minsk and Zaslavsky, Patriarchal Exarch of All Belarus, also outlined many tasks in terms of implementing and improving cooperation programs between the church and the army. The Synodal Department of the Belarusian Orthodox Church for interaction with the Armed Forces of the Republic of Belarus and other military formations periodically analyzes them. Our task is to create a basis on which fruitful bilateral interaction can be built.
I would like to emphasize that the leadership of the Belarusian Orthodox Church is constantly in close contact with the leaders of the Ministry of Defense of Belarus, the border department and the internal troops, which indicates mutual respect and community of interests.
What do you wish for the defenders of the Fatherland - the readers of the Belarusian Military Newspaper. For the glory of the Motherland"?
I want to wish them strength of spiritual and physical strength, to be true to their word, which is the Military Oath. And also remember: who, if not them, will protect the house?!
We are all united by a common goal - to maintain peace and tranquility in the world. native land. May God's blessing accompany us all in these good and good intentions.
Interviewed by OKSANA KURBEKO, photo by Elena Zatirka and from the archives of the Synodal Department of the Belarusian Orthodox Church for interaction with the Armed Forces of the Republic of Belarus and other military formations
It must be admitted that the information and propaganda war being waged against Russia by its enemies has fully achieved its goals. This is most noticeable in the southern, Caucasian direction. After both Chechen campaigns, which did not end, as expected, in our complete victory, there is no longer a consensus on the need to “hold” the Caucasus or conscript natives from this region into the army. In society, including in the army and law enforcement agencies, there is an increase in both anti-Caucasian, chauvinistic, and anti-Russian, or rather, Russophobic, sentiments. This cannot but affect the moral and psychological climate in units and subunits and affect their combat readiness; significantly reduces the effectiveness of the use of troops in carrying out assigned combat missions. All these questions and problems have not received, in my opinion, a timely and proper assessment from the government leadership and law enforcement agencies.
Union of Sword and Cross
One of the measures to increase and raise morale, as the main component of the complex of moral and psychological support for troops, should be the formation in military personnel of self-confidence, firm conviction that they are right and the adequacy of the perception of the situation emerging from various information sources. It is at these “points” that our opponents work, depriving military personnel of national identity and the opportunity to freely navigate the historical and spiritual space, using the potential accumulated over generations.
Obviously, in order to solve this important problem, it is necessary, first of all, at the official level, to recognize what is an immutable but forgotten fact: historically, Russia exists based on two pillars: the Army and the Church. When the enemies managed to cut down one of these pillars, the state collapsed. But, thanks to the existence of the second, relying on him, she always managed not only to resurrect, but also to restore her combat potential, making up for what she had lost. This blessed union of the Sword and the Cross is the true guarantor of our national security.
Eternal allies of Russia
You don’t have to look far for examples: XIII-XV centuries, Horde invasion, which completely ruined the country, depriving it not only of troops, but also of state sovereignty. The only support and anchor of the Russian people in those years was the Church, thanks to which not only strength was gathered, but also first pagan, and then, with the adoption of Islam by the invaders, Muslim spiritual proselytism was broken. The Horde disintegrated under the blows of not only internal civil strife and conspiracies, but also due to the stubborn, primarily spiritual resistance of the Russian people, who did not want to adopt other people's traditions, customs, and faith. The opposite happened: many Horde members, noble Tatar Murzas, having accepted Orthodoxy, went over to the service of Russia and served it honestly, laying the foundation for many princely and noble families. Everyone also remembers that before the Battle of Kulikovo, Moscow Prince Dmitry Donskoy went for advice and blessing not just anywhere - to the wise men-shamans or the Pope, but to the “lamp of the Russian land”, St. Sergius of Radonezh. And the “stand on the Ugra”, which put an official end to the yoke, ended in our victory largely thanks to the support of the Rostov Archbishop Vassian of the hesitant Ivan the Third.
Beginning of the 17th century. Time of Troubles and the Polish-Lithuanian-Swedish invasion. Effective occupation of most of the country, absence regular army, treasury, laws and actual independence. In Moscow, the traitorous boyars are preparing to receive an embassy and establish the kingdom of a protege of the West - a Polish prince, but the plans of the invaders and traitors are not destined to come true due to the firm position of Patriarch Hermogenes, who refused to recognize the pope's protege and raised the people to take up arms with his letters and appeals. For this he was starved to death in the basement of the Chudov Monastery in the Kremlin.
Beginning of the twentieth century. The revolution that destroyed the greatest world power and its armed forces, attempts to create a new state and army and terrible persecution of the Church. It would seem, what is the relationship here? But those who stood behind the organizers of the coup knew very well what we have forgotten today: “To put an end to Russia, you need to destroy both of its pillars - its two foundations.” That is why attacks on the Russian Army and the Church proceeded in parallel and at a frantic pace. The enemies actually managed to destroy the army of the Russian Empire with its glorious traditions. The Church was also on the verge of liquidation. By 1941, only three bishops of the Russian Orthodox Church remained at large, all the monasteries (out of several hundred operating before 1917) were destroyed and closed, and only about 100 churches operated on the territory of the RSFSR (out of 78 thousand that existed before the revolution).
The outbreak of war showed the weakness of the Red Army, nurtured by the leadership of the country, and the unwillingness of many of its soldiers and commanders to withstand the onslaught of the German army. During that most difficult period for the country, despite the persecution and oppression experienced, the Russian Orthodox Church fully and unconditionally supported the authorities, calling on the believers on the second day of the war (who, according to the recently declassified census data of 1937, were more than non-believers) through the mouth of the patriarchal locum tenens Sergius (Stragorodsky) to speak out to defend the Motherland. Throughout the war, the Church actively helped the state and the authorities, organizing the collection of money to help the front, building the “Dmitry Donskoy” tank column and the “Alexander Nevsky” air squadron with its own funds. Russia had fully restored its power by 1943, not only having won such an important victory in Kursk Bulge, but also by restoring the Patriarchate, essentially re-concluding the union of the state with the Church, broken by Peter.
1991 With the collapse of the USSR, it ceased to exist and was now considered the most powerful in the world Soviet army. What kept the country then teetering on the brink of sliding into civil war and economic collapse? What forces? Without a doubt, these include the Church (her prayers), whose voice finally began to sound freely, and whose authority grew exponentially, incl. among politicians, military personnel and law enforcement officers.
Nowadays we see a similar picture. The Russian army, despite all attempts to break its neck, showed its resilience and combat effectiveness in the difficult trials of both the Chechen and Georgian campaigns, withstood the harsh blows of the reformers-reducers and today is gaining strength, making up for lost time. The Church, on the contrary, after flirting with it, trying to integrate it into the wake of conciliatory policies directed against the interests of Russia, is today subjected to frenzied attacks from Western liberals who control the media, creating for any reason a powerful information attack on its top officials and Christ Himself . This once again confirms the duality of the main task of our enemies: to destroy the union of the Army and the Church, cutting down both state-forming pillars.
This is where it should come from military leadership, using the church’s experience of loyalty to Russia and uncompromising standing in the Truth. It remains to figure out what the accumulated experience of the Church is, which can be useful to the Army, which has been separated from it for a long time.
From the captivity of oblivion
But before rushing from one extreme to the other, I would suggest taking into account the experience and mistakes of the past. For example, why was the most powerful party propaganda apparatus of the GlavPUR SA and the Navy, which permeated all army structures from top to bottom, unable to do anything to oppose the weakly organized destructive forces that destroyed both the army and the state from within? Obviously, one of the reasons for such an obvious ideological defeat, there was the ineffectiveness of the communist propaganda machine, its ideological narrow-mindedness, deadness and stereotypes, which therefore lost to the national liberals against the backdrop of always fresh-sounding slogans and ideas about freedom, equality and independence.
Today, as noted above, the issue of interethnic and interethnic relations in military groups is very acute. Official propaganda, bound by the current unprincipled (Article 13) and secularized (Article 14) Constitution, is not able to give the soldiers the required answer and examples of solving this issue. But is this problem really unsolvable even within the framework of current legislation? Does the Basic Law prevent us from turning to the sources of our roots, glorious victories and heroes of campaigns and wars of the past? Not at all.
What is the historical fact of the capture of Kazan by the troops of Ivan the Terrible worth? Who “silenced” him, depriving the Russian people of not only national pride, self-awareness and historical memory, but allowing ethnic separatists to speculate on this today, depriving us of the opportunity to respond to it with reason? But only the fact that over the years of the existence of this Khanate, up to 5 million Russian people were taken into captivity through Kazan, makes everything clear and easily explainable! And who can name the Russian heroes who took part in that heroic siege? The same can be said about the victories of Ataman Ermak, who, with a squad of several hundred people, annexed vast expanses of Siberia to Russia. Who today remembers the names of Ermak Timofeevich’s associates: Ivan Koltso, Yakov Mikhailov, Matvey Meshcheryakov, Andrei Voeikov and others?
Post-Soviet ideologists also successfully hushed up the heroic examples of the actions of Russian troops during the war in the Caucasus. The then inhabitants of those little-known and inaccessible regions were much more savage and bloodthirsty than their current descendants, and yet the Caucasus was conquered by a Russian soldier! What did we know, entering the Caucasian campaign, about the heroes of that first Caucasian war: A.P. Ermolov, N.P. Sleptsov, N.I. Evdokimov, A.A. Velyaminov, Yu.P. Katsyrev, M. G. Vlasov, A.O. Osipov and many, many others, whose glorious exploits and examples were so lacking for our soldiers during both current Caucasian campaigns? Who knows that the unkillable “Shaitan-boklyu”, the Cossack general Y.P. Baklanov, who terrified the Chechens, carried with him on his peak a badge - a black banner with the head of Adam and the words from the Christian creed: “I look forward to the resurrection of the dead and the life of the next century. Amen!".
The source of the numerous and glorious victories of the Russians over the Turks and Persians - our eternal opponents in the southern direction - was not emphasized. Islam even then replaced the ideology of these warlike peoples, stood at the head of their political systems. Due to what, the Russian miracle heroes, armed sometimes worse than the Janissaries supplied with English weapons, won Ottoman Empire, who conquered all the nearby nations? Due to the predominance of the Russian spirit, the source of which was in the deep religiosity of our people, as A.V. Suvorov, F.F. Ushakov, P.S. Nakhimov, M.D. Skobelev testified more than once...
The victories and heroes of the Russian-Japanese (with the happy exception of “Varyag”) war were deliberately hushed up and renamed for the sake of the prevailing ideology from the Second Patriotic (First World War) to imperialist war. What does the current generation of soldiers know about the exploits of the destroyer Steregushchy, the soul of the defense of Port Arthur, General Roman Kondratenko, Cossack Kuzma Kryuchkov, non-commissioned officers Kushnerov, Zaikov and Chesnokov, ensign Stavitsky, colonels Kantserov, Shirinkin, Vavilov, the nameless heroes of the Osovets fortress, organized repelled German attacks for more than six months (!)? And what have you heard about the native wild division formed from the mountaineers of the Caucasus - one of the most combat-ready formations of the Russian army? Who studied her experience when, for example, during a cavalry attack near the Galician village of Tsu-Babino, a mullah galloped ahead of everyone, shaking the Koran, and behind him, shouting “Allahu Akbar!” were horsemen flying, ready to die for Russia, among whom were many abreks in the past?
What conclusions have been drawn if, after almost a hundred years since its beginning, not even one monument to its heroes has been opened in Russia at the state level!
Victims of agitprop
And what heroes were the young generation of communism builders brought up on, who surrendered the Soviet Union without a fight? Were there people among them who defended national interests, i.e. interests, first of all, of the state-forming Russian people, their faith, traditions, culture? The first to be heard are the heroes of the civil (essentially fratricidal) war, strained, mythologized and fairly retouched: the Chuvash V.I. Chapaev, the Moldovans M.V. Frunze and S.G. Lazo, the Ukrainians (Little Russians) N.A. Shchors, S. M. Budyonny, G. I. Kotovsky. Who will remember their ideals, which met not only today’s, but also the then needs of Soviet youth? In fact, it turns out that these are people - representatives of the small nations of Russia, its national outskirts, who shed the blood of the Russian people for a bright future, which no one saw.
Next come the heroes of the Great Great, which is closer and more understandable to us. Patriotic War: G.K. Zhukov, K.K. Rokossovsky, I.S. Konev, Z.A. Kosmodemyanskaya, N.F. Gastello, V.V. Talalikhin, I.N. Kozhedub... There are many more of them. Only Heroes Soviet Union more than 12,000. But even in their biographies, often retouched beyond recognition, attention was focused, as a rule, on their focus on the victory of the Soviet, socialist system, devotion to the party and the cause of Lenin-Stalin. Already at the end of perestroika, as if having come to their senses, they began to reveal the national composition of the heroes, almost 80% of whom turned out to be Russian. And how many copies are still being broken over the feat of A. Matrosov, “28 Panfilov’s Men”? Was there a fact of unparalleled heroism or was it rather literary mythologization to which the political commissars were prone?
Next are traditionally the heroes of Damansky and the Afghan war. For political reasons, it was not customary for a long time to remember the heroes of the border guards who stopped the Chinese expansion for a long time. And what about the almost hundred “Afghans” who received highest award the country whose interests they defended “beyond the river”? Today, that war, having crossed the water line, has already come to us, and the question of to whom and why fraternal assistance was provided in the form of an international debt, for some time now, has been weighing on their real exploits. If we include here the rather poor awareness of pre-conscription and military youth about the Heroes of Russia of both Chechen campaigns, the number of which exceeded half a thousand people, then the picture will turn out to be very sad and unsightly. And the conclusion naturally suggests itself: in Russia there is no ideal, a standard of a national hero, a symbol of Russian national pride, capable of uniting the people, giving them an example of victoriousness!
"There is no more love..."
But they may well become the Russian saints carefully preserved by the Church. Among them, almost a third belongs to the military class. Among them are one of the most authoritative national heroes of the past, Alexander Nevsky, and his youngest son, the Moscow prince Daniil, who back in 1300 inflicted the first defeat in the history of Russia on the invaders. It is noteworthy that both father and son ended their lives as monks. This is Daniel’s great-grandson - Prince Dmitry Donskoy. Among our saints are Princes Mikhail of Tverskoy - the first Russian military leader, killed in the Caucasus in 1318 and Roman Ryazansky and Mikhail Chernigovsky, tortured in captivity for loyalty to the Faith and Fatherland. Among them, Prince Mstislav, nicknamed the Brave for his courage and numerous exploits, and the warrior Mercury of Smolensk, who went out alone against a thousand. Among them are the epic hero Ilya Muromets (whose relics now openly rest in the Kiev Pechersk Lavra), the legendary warrior-monks Alexander Peresvet and Rodion Oslyabya and glorious prince Dovmont-Timofey Pskovsky.
The latter, without a single defeat in his numerous military campaigns against warlike neighbors, at the age of seventy, with a squad ten times smaller in number, defeated the Germans under the walls of Pskov, defeating the Master of the Livonian Order in a duel. Among our saints is the righteous warrior Fedor (Ushakov), a famous admiral who repeatedly defeated Turkish fleet and not having had a single defeat from the feared Muslims today. In fact, the people revered as saints the invincible “Angel Suvorov” and the warrior Yevgeny Rodionov, a Russian soldier who was captured by militants in 1996 and accepted a brutal death for refusing to remove his pectoral cross and convert to Islam.
All these people, in addition to many military qualities, also had two more, at first glance, quite peaceful ones, rejected by their contemporaries - patience and humility. Humility (not to the enemy) before the will of God - fate, when, for example, the choice of the commander to remain to cover the retreat of the others falls on you. After all, being actually sentenced to death, you can continue to fight until the last drop of blood only by coming to terms with the thought of death. It is precisely such warriors, consciously sacrificing themselves, who have not disgraced their name and weapons, who are the bearers of real military honor. It was thanks to people like them that they managed to stop, exhaust, and weaken the enemy, instilling in him the terrible and irresistible thought of the invincibility of the Russians.
The feat of sacrifice: “There is no greater love than the one who lays down his life for his friend” stands highest in the Church, since it corresponds to the feat of Christ, who voluntarily went to the cross to give people an example of true patience and humility. It is precisely these qualities that, due to their mentality, are deprived of by many peoples who profess Islam, where illiterate and often self-proclaimed “imams” who are put on a stream of zombified kamikaze suicides are immediately “registered” as martyrs - martyrs for the faith.
Only a Russian warrior who has humbled himself to death can patiently withstand the onslaught and then suddenly fall upon the enemy. This mystery of the sacrificial fortitude of the Russian soldier, which delighted all our opponents, has only one explanation - the gospel: “There is no greater love than the one who lays down his soul for his friends.” It should become the basis of a victorious national ideology and the best answer to the Russophobes who have settled in the information spaces of the country called Russia.
Roman Ilyushchenko , reserve lieutenant colonel, bachelor of religious studies
The Russian Orthodox Church has always stood and stands on patriotic positions, caring for the prosperity of the Russian land, filling the daily life of the people with spiritual meaning. The centuries-old history of the Fatherland was truly created by people of holy faith. Is it about state structure, a guide for peoples to unity and prosperity, military defense of their interests, or about the labor, scientific burden of knowledge of events according to the principle: “For I am in the rank of those who teach and I demand me to teach.” It is very symbolic that Alexander Pushkin and Gabriel Derzhavin, Mikhail Lomonosov and Afanasy Fet, Marina Tsvetaeva and Sergei Yesenin and many other figures of science, culture and art glorified Russian Orthodoxy with their brilliant poetry. The high purpose of the church was and remains the preaching word to quench the spiritual thirst of people, to instill love for the Motherland, for their Fatherland, instructing them to perform military and labor feats. After all, we know very well how on the battlefields faith and love for Holy Rus' increased strength, invincibility in the fight against the enemy and led to victory. The history of interaction between the Russian Armed Forces and the Russian Orthodox Church goes back centuries. Suffice it to remember that for the Battle of Kulikovo, Dmitry Donskoy was blessed by St. Sergius, Abbot of Radonezh, and the first to enter the battle with the Mongol-Tatars was Schemamonk Peresvet, the former Bryansk governor. Since the creation of the regular army in Russia, it and the Orthodox Church have been inseparable. The church consecrated military banners and military weapons. Since 1720 military clergy was separated into a separate structure in the fleet, and with the beginning of the 19th century. and in other branches of the military. The Department of Military and Naval Clergy existed until October 1917, and its representatives wrote many glorious pages in the history of the Russian army. Military priests covered themselves with unfading glory during the First World War. I think it would be appropriate to recall the exploits of some of them. The archpriest of the 7th Finnish Regiment, Father Sergius Sokolovsky, nicknamed by the French (he spent the second half of the war on the French front) for his bravery as a “legendary priest”, wounded twice, the second time with the loss of his right hand, raised the hidden soldiers to attack and under Hurricane fire from the enemy destroyed the wire barriers that prevented the regiment from carrying out its further task. For this feat he was awarded the order St. George 4th degree. The 9th Kazan Dragoon Regiment was supposed to attack the Austrians. The commander's command was heard, but the regiment did not move. A terrible moment! Suddenly the modest and shy regimental priest, Father Vasily Shpichek, flew out on his horse and shouted: “Follow me, guys!” rushed forward. Several officers rushed after him, and behind them the entire regiment. The attack was extremely swift, the enemy fled. The regiment won. Father Vasily was also awarded the Order of St. George, 4th degree. On October 16, 1914, the priest of the linear minelayer "Prut", hieromonk of the Bugulma Monastery, 70-year-old elder Anthony Smirnov, died heroically. When the “Prut” began to sink into the water during the battle, Father Anthony stood on the deck and blessed his flock with the Holy Cross, who were struggling with death in the waves. They offered him a seat and a boat, but he refused, so as not to take away his neighbor’s seat. After that, he went down inside the ship, and, putting on his robe, went out onto the deck with the Holy Cross and the Gospel in his hands, and once again blessed his spiritual children, overshadowing them with the holy cross. And then he went back inside the ship. Soon the ship disappeared under water. Priest Pavel Ivanovich Smirnov, with his courage and calmness in difficult times, so raised the spirit of the regiment that, carried away by its shepherd, the regiment not only overcame the danger, but also won a victory. After this, the name of Father Pavel became heroic for the entire Caucasian army, and he was awarded the Order of St. George, 4th degree. Many more examples of such courage could be cited, and each of them occupies a worthy place in our military history. During its existence St. George's Cross, from Empress Catherine II V Peaceful time Only 4 priests were awarded this award. And during the First World War - 14. Each of these 14 accomplished some exceptional feat. In addition, more than 100 priests were awarded pectoral crosses on the St. George Ribbon. A feat was also required to receive this award. Some received this award for particularly courageous performance of their duties under enemy fire, others - for carrying the wounded from the line of fire, and the like. The Russian Orthodox Church made a significant contribution to the fight against fascism. Unfortunately, many facts about the participation of clergy in military affairs are still kept silent. Thus, few people know that the Most Holy Theotokos saved Russia in the Great Patriotic War, and that the Metropolitan of the Lebanese Mountains Ilya was awarded Stalin Prize for the invaluable service he rendered to our people. The participation of the Church in bringing victory over the enemy in the Great Patriotic War still remains in the shadows. The Orthodox Church blessed the army to repel the enemy on the very first day of the war, June 22, 1941. The beginning of the counteroffensive near Moscow coincided with the Entry of the Blessed Virgin Mary into the temple, and ended at the Nativity of Christ. Basic fighting The Great Patriotic War ended on May 6, 1945, on the day of the Great Martyr and Victorious George. The surrender of Nazi Germany was accepted by Marshal Georgy Konstantinovich Zhukov, who carried the image of the Kazan Mother of God under the roof of his car throughout the war. In general, in all wars and armed conflicts in which the Russian Armed Forces participated, the Russian Orthodox Church provided them with all possible assistance and assistance. The priests shared with the soldiers all the hardships of the war, aroused their spirit, with their participation they warmed tired souls, awakened their conscience, and protected the soldiers from bitterness and bestiality. This continues today. Today, when conducting hostilities in local wars and armed conflicts, there are many priests in the ranks of military personnel. They act according to morality: a warrior is a person, “a living center of faith and courage.” In dangerous areas, Church ministers are also present next to the fighters. You can talk about many of them, but perhaps the most illustrative is the example of Father Filaret, who near Grozny, without fear of sniper fire, kept up with help to our soldiers. In terms of the desperation of his actions, the height of human self-awareness, and personal courage, he was above all praise. Father Filaret, after healing his wounds, received a military order and has the spiritual courage to return to his “native regiment.” With the parting words of His Holiness the Patriarch, clergymen from many republics and regions of the Russian Federation now carry out obedience in military groups, making their contribution to the revival of the spiritual strength of the Armed Forces. After Russia entered the path of democratic transformation, not only the life around us changes, but also the worldview of our people. However, these changes are not always positive character. Lack of spirituality, shifting moral guidelines, others social diseases, which struck society, to one degree or another also affected the Russian Army, which lives in an ideological, spiritual and moral vacuum, without a unifying national idea. The youth who come to serve are, for the most part, either spiritually undeveloped or worship Western European or American idols. It is becoming more and more difficult to carry out educational work in the current conditions, based on seemingly eternal values, patriotism, love for one’s Motherland, and loyalty to the military oath. And here to our aid, as always, Hard times, the Russian Orthodox Church comes. The revival of the state-patriotic idea, the traditions of faithful service to the Fatherland in our time is impossible without close interaction between the army and the church. Such interaction at the current stage of development of our society is simply necessary because, in the words of the great Russian commander Alexander Vasilyevich Suvorov from his famous “Corporal Notebook”: “Teaching a faithless army is like sharpening burnt-out iron.” Without the Russian Orthodox Church, which has been with the army for centuries both in peacetime and in times of war, the daily life and activities of the Russian Armed Forces are impossible. Spiritual fossil modern life The need for the word of the Lord has not outlived the need for the word of the Lord in the military man. In 1994, the Holy Synod of the Russian Orthodox Church decided to organize interaction with the Russian Armed Forces and law enforcement agencies. On April 4, 1997, an agreement was signed between His Holiness Patriarch of Moscow and All Rus' ALEXIY II and the Minister of Defense of the Russian Federation. In accordance with this agreement and on the basis of the federal law of the Russian Federation "On freedom of conscience and on religious associations" in units and formations of the Russian Army, interaction was organized with representatives of the Russian Orthodox Church in such areas as: patriotic education of military personnel, moral and spiritual education of military personnel, social protection of military personnel and members of their families, implementation of the religious needs of military personnel and restoration of religious buildings. Orthodox care of the army returned to normal. The craving for religious roots becomes more palpable. This is manifested in the desire of many military personnel to participate in the sacraments of baptism, marriage, the birth of children... Through a spiritual impulse to follow the commandments of moral purification, patriotism and honor. The Holy Faith, figuratively speaking, as flesh of the flesh, is again entering the army collectives. More and more temples and churches are being built in military garrisons and towns of military families. And this is not a tribute to fashion, but an internal need. In Bosnia, where our peacekeepers serve, paratroopers with their own hands built a temple in honor of Alexander Nevsky. Now in Kosovo, soldiers are participating in worship in a special tent. In Tajikistan, in the 201st division, there is also a temple of God, where a priest is constantly located. Over the past five years alone, the Ministry of Defense has built and operates 117 churches in almost all regions of the Russian Federation. Here it is necessary to say something about the relationship between clergy and officer-educators. Many may have the impression that a clergyman, appearing in a military team, replaces the bodies of educational work, and in the future, following this path, it will be possible to simplify educational structures by replacing them with military priests. I’ll say right away that anyone who thinks so is deeply mistaken. At the present stage of development of the Russian army, with the variety of tasks facing officer-educators in military collectives, we can only talk about providing specific assistance in resolving issues of moral education of military personnel, in the spiritual evolution of the Russian army, its worldview, which is what is happening today in fact. The Church, with thousands of years of experience in its land, can do a good job in educating soldiers based on the history of our Fatherland and the heroic traditions of our ancestors. The sublime syllable sounds more confidential, more soulful from the lips of the priest. Life today is full of stress, extreme situations. When a young man's mind is captivated by them, a reassessment of values occurs. What are the values? The whole world is perceived differently. Because not moments, as in famous song, and deadly bullets fly at the soldier’s temple. It’s Chechnya or Bosnia, Tajikistan or Kosovo... And such, figuratively speaking, “tension points” are much easier for officer-educators to “discharge” with the help of priests, then, as they say, “soul speaks to soul.” It is appropriate to repeat here the apostolic words: in the unity of the Spirit, in the union of peace, we are called to do common good our army. On the basis of the Agreement between the Minister of Defense of Russia and His Holiness the Patriarch of Moscow and All Rus' and in accordance with the federal law of the Russian Federation "On freedom of conscience and on religious associations" with the blessing of His Eminence, Metropolitan of Voronezh and Lipetsk, His Eminence Methodius, work began on interaction between the Military Institute of Radio Electronics and Voronezh-Lipetsk diocese with the aim of increasing the spiritual and moral level of education of all categories of military personnel and employees of the institute, improving the moral psychological climate in military groups, the development of mercy and religious tolerance. Despite the loudness of the phrases, the impetus for such interaction was essentially given from below, from the servicemen themselves, who began to gravitate towards a previously distant religion, and the command of the institute could only support them in this desire and put it into more concrete forms. Over the past time our mutual cooperation significantly strengthened and turned into many tangible and very concrete actions. The clergy became full participants in the celebration significant dates in the history of Russia, the Armed Forces and our educational institution, almost all military rituals performed by military personnel of the institute. Spiritual instructions to graduates of the institute and cadets taking the oath have an invaluable impact on military personnel, inspiring them to military service. The consecration of weapons and military equipment, barracks, dormitories, educational buildings, and the holding of joint activities and informing military personnel on the role of Orthodoxy in history Russian state and the Armed Forces, speeches by clergy summarizing historical experience activities of the Russian Orthodox Church in providing assistance to the army during wars and armed conflicts. One of the facets of cooperation between the army and the church was the rather close interaction of the Voronezh Theological Seminary with cadets. It began with individual speeches by clergy before military personnel of the institute, and then grew into a permanent elective for 1st- and 2nd-year cadets, “The History of Orthodoxy in Rus'. The role and place of Orthodox clergy in Russian army"In these classes, cadets receive the necessary knowledge on the history of Orthodoxy, the Russian Orthodox Church, the Voronezh-Lipetsk diocese. In a simple and accessible form, seminary teachers reveal to military personnel the meaning of Christian holidays, sacraments and rituals. The sacrament of baptism of many officers and cadets was performed in the Assumption Church Institute. We have also developed close and friendly relations with the clergy of the temple in the name of Saints Cyril and Methodius. With great desire and love, the cadets provided all possible assistance in the restoration and improvement of this church. Using the rather extensive video library of the temple, the institute organized a weekly screening of video films for personal members of the institute about the history of Orthodoxy, biblical stories, traditions, rites and sacraments of sacred worship as part of the educational television program "Orthodox Hour". In addition, thanks to the clergy of the temple, we show the cadets weekly best samples domestic cinematography. Conducted in 1999 sociological research showed that thanks to close interaction with representatives of the Russian Orthodox Church, the number of military personnel who called following the laws of Orthodoxy as their way of life increased more than 10 times, the number of cadets who consider themselves believers increased by 20%, and the category of people who consider religion a historical prejudice increased significantly. In general, about 51% of the cadets surveyed consider themselves believers, and 60% consider themselves Orthodox. But this figure may be inaccurate, since many cadets do not consider it necessary to identify their belonging to Orthodoxy directly with faith in God. In addition, the survey showed that cadets' interest in religious literature has increased slightly compared to a similar study conducted in 1998. At that time, 13% of respondents read such literature, and in 1999, 20.5% felt the need to read such literature. Events held jointly with representatives of the Voronezh-Lipetsk diocese significantly increased the level of military-patriotic and moral education of military personnel and employees of the institute, and made a significant contribution to expanding the spiritual worldview of military personnel and civilian personnel of the institute. Thanks to joint work, the number of violations of military discipline has significantly decreased, and the cultural level of the institute’s students has noticeably increased. Thanks to the fact that the command of the institute and the clergy are conducting joint events on a voluntary basis, every year the number of cadets wishing to participate in church ceremonies increases significantly. In the first years of cooperation, only 50-60% of the institute’s graduates wanted to receive spiritual guidance upon graduation. In 2000, almost all graduates of the university wished to receive spiritual guidance, and all cadets of this year's intake, during the survey, expressed a desire to participate in the ceremony of consecrating weapons and receive guidance for military service. Only 6 people out of 183 respondents asked for the spiritual meaning of this ritual to be explained to them, and after clarification they agreed to participate in it. This again and again proves the need to continue the ongoing cooperation and the willingness of the institute’s cadets to participate in it. The ongoing work on interaction and cooperation with the Voronezh-Lipetsk diocese would probably be of lower quality if it were not for the clergy, thanks to whose efforts and mutual understanding the events are deservedly successful and popular among the staff of the institute. Today I would like to express special words of gratitude, first of all, to His Eminence, Metropolitan of Voronezh and Lipetsk, Most Reverend Methodius for his tireless concern for the spiritual and moral education of military personnel and civilian personnel of our institute. I would also like to note the leading role of Father Sergiy Shalotonov, head of the department of the Voronezh-Lipetsk diocese for interaction with the Armed Forces, and Father Andrei Izakar, head of the education department of the Voronezh-Lipetsk diocese, thanks to whose energy and enterprise joint events take place at a sufficiently high level. I would also like to say words of deep gratitude to the rector of the Voronezh Theological Seminary, Archpriest Vasily Popov, and the seminary teacher, head of the missionary department of the Voronezh-Lipetsk diocese, Nikolai Makeev, for their significant contribution to the close and multifaceted cooperation between our universities. Today, on the threshold of the third millennium, the command of the institute and representatives of the Voronezh-Lipetsk diocese have a lot of joint plans and projects to expand joint activities. Among such projects, I would like to note, first of all, the creation of a prayer room at the institute, and in the future, perhaps, a church. 45.5% of the believers of our institute also expressed a desire to create such a temple. Thanks to the implementation of this project, religious believers in our institute will have the opportunity to regularly and fully observe religious rituals, constant communication with clergy, reading religious literature. We are at the beginning of our cooperation, for the continuation of which all conditions have been created, and most importantly, there is a desire to continue and increase it. After all, as the great Russian commander Alexander Vasilyevich Suvorov rightly said in his teaching to Christ-loving soldiers: “Pray to God: victory comes from Him. Start everything with the blessing of God and be faithful to the Sovereign and the Fatherland until your death.”
Within social structure There is a constant movement of both individuals and groups - from one stratum to another, as well as within the same execution. Social mobility manifests itself when individuals and groups move from one social status to another. In sociology we distinguish:
vertical social mobility - moving from one stratum to another. There is a distinction between upward social mobility (for example, an associate professor became a professor or head of a department) and downward social mobility (an associate professor became a xist or a scavenger);
horizontal social mobility - a transition from one social group to another, but within the same stratum (for example, a transition from one family to another, of the same social status, or relocation from one place of residence to another without changing one’s social status , as: associate professor of Lvov University becomes associate professor of Dnepropetrovsk University.
They also distinguish between individual and group social mobility (group mobility is usually a consequence of serious social changes, such as revolutions or economic transformations, foreign interventions or changes political regimes and etc.). An example of a group social mobility there may be a decline in the social status of the professional group of teachers who at one time
occupied very high positions in our society, or decline in status political party, which, due to defeat in elections or as a result of a revolution, lost real power. According to figuratively. S. Sorokin, the case of downward individual social mobility is reminiscent of a person falling from a ship, and a group case is reminiscent of a ship that sank with all the people on board.
In a society that develops stably, without shocks, it is not group movements that predominate, but individual vertical movements, that is, the steps of the social hierarchy that rise and fall are not political, professional, class, or ethnic groups, A individuals. IN modern society individual mobility is very high. Industrialization processes, then - a reduction in the share of unskilled workers, an increase in the need for white-collar managers, businessmen, who encouraged people to change their social status. However, even in the most traditional society there were no insurmountable barriers between countries.
Pitirim. Sorokin described the unique channels of vertical mobility that function in every society, no matter how closed it may be. He believed that between strata there are always peculiar “elevators”, in which individuals travel up and down, such as, for example, a cyclade, a yak:
Army.
Pitirim. Sorokin researched that out of 92 Roman emperors, 36 achieved this, starting from the lowest ranks, from 66 Byzantine emperors - 12. Cromwell,. Washington,. The Budyonnies are examples of outstanding social advances through military careers.
Church
Pitirim. Sorokin, having studied the biographies of 144 popes, discovered that 28 of them came from the lower strata, and 27 from the middle strata. Dad. Gregory VII was the son of a carpenter, a. Gebbon, Archbishop. Rhine, was a former slave. At the same time, the church was a serious channel of downward mobility: heretics, pagans, enemies of the church, among whom were owners and nobles, became bankrupt and were exterminated.
School, education.
Biographies are a well-known example here. Taras. Shevchenko. Mikhail. Lomonosov.
Own.
Sorokin established that not all, but only some professions contribute to the accumulation of wealth. In 29% of cases, this allows the manufacturer to do the job, for 21% - for bankers and stockbrokers, for 12% - for merchants, which is right, at the right time. Sorokin, many new professions and activities characteristic of modern post-industrial society did not yet exist.
The religious beliefs of military personnel, pastoral and educational work carried out with them by clergy can play an important role positive role in the formation of the ideological, psychological basis for the consolidation of military personnel, ideological justification for the need to fulfill military duty. Most of the traditional confessions in Russia consider military service as one of the varieties of conscientious service to the needs of others - society, the people, the Motherland. It is known, for example, that many military personnel performing combat missions in “hot spots” receive great spiritual support from Orthodox clergy. The positive ideological potential of interaction between the Armed Forces and religious organizations must be realized by the state in the interests of society, effectively and sensitively, taking into account the multi-confessional nature of Russia, with care for ensuring the constitutional rights of all military personnel who have different attitudes towards religion.
Legal relations in the field of the exercise by military personnel of the rights to freedom of conscience and freedom of religion, the actions of the command of military units and religious associations are regulated by federal legislation, including the Federal Laws “On Freedom of Conscience and on Religious Associations”, “On the Status of Military Personnel”.
Military personnel have the right, during their free time from performing their duties, to participate in worship services and religious ceremonies as private individuals. According to Art. 16 clause 4 of the Federal Law “On Freedom of Conscience and Religious Associations”, the command of military units, taking into account the requirements military regulations does not interfere with the participation of military personnel in worship services, other religious rites and ceremonies. The Federal Law “On the Status of Military Personnel” also stipulates that religious ceremonies on the territory of a military unit can be performed at the request of military personnel at their expense. own funds with the permission of the commander (Article 8, paragraph 5).
The legislation prohibits the creation of religious associations in military units (Article 6, paragraph 3 of the Federal Law “On Freedom of Conscience and Religious Associations”, Article 8, paragraph 5 of the Federal Law “On the Status of Military Personnel”), but not the presence of religious buildings on the territory of a military unit. parts. Activities on the territory of a military unit of a religious organization that has an official location outside the military unit are also not prohibited. (In practice, this is expressed in visits to military units by clergy from such religious organizations to perform divine services, religious rituals, and spiritual work with believing military personnel). There has already been a practice (mainly in the Russian Orthodox Church) when the founders of a religious organization are persons who do not serve in a military unit, but the church belonging to such a parish is located on the territory of the unit or next to it and is visited by military personnel. In addition, the Law does not prevent military personnel from being members of a religious organization.
Obviously, such a strict interpretation of these legal norms would lead to a complete ban on collective worship and joint prayers in military units. This would mean a significant reduction in the freedom of religion of military personnel, contrary to the course of modern state religious policy. Meanwhile, the now officially introduced institution of officials for working with religious military personnel (see below) presupposes the regular performance of divine services and religious ceremonies in military units. Therefore, it seems necessary to edit the legislation so that the ban applies only to the creation in military units religious organizations.
Thus, the only thing that is clearly contrary to the constitutional principles of secularism and separation of religious associations from the state is the creation of religious organizations, the charter of which directly indicates their connection with a military unit. At the same time, military personnel have the right to be members (participants) of religious organizations, hold positions in them, and also act as founders of religious organizations (subject to the location of the religious organization outside the military unit). Art. 9 Federal Law
“On the status of military personnel” establishes that “military personnel can be members of public, including religious associations that do not pursue political goals, and participate in their activities without being on military service duties.”
According to Art. 8 clause 3 of the Federal Law “On the Status of Military Personnel”, religious symbols, religious literature and religious objects are used individually by military personnel. Of course, this norm should not be interpreted as a ban on the collective use of an icon, Bible, etc. by military personnel or on visiting a church together. This provision should be interpreted in semantic unity with paragraph 4 of the same article, which establishes that the state is not responsible for meeting the needs of military personnel related to their religious beliefs and the need to perform religious rites. Therefore, they must individually, independently, on their own, provide themselves with literature, symbols, and objects of worship.
Military personnel do not have the right to use their official powers to form one or another attitude towards religion (Article 4, Part 4 of the Federal Law “On Freedom of Conscience and Religious Associations”). A similar rule is present in Art. 8 part 4 of the Federal Law “On the Status of Military Personnel”. This places great responsibility on commanders who have significant powers over their subordinates and, as the entire world experience of army life shows, wide range opportunities to influence the nature of the service of any of them. A commander's public display of favor or hostility toward any religion can undoubtedly have an impact strong influence for military personnel. On the other hand, the law cannot prohibit the commander from any public manifestation of his religious beliefs, denying him the right to freedom of conscience. In such situations, the correct choice of course of action largely depends on the level of experience and culture of the commander.
The European Court of Human Rights considered the issue of the use of official positions by military officers belonging to Pentecostal Protestants to promote religious views among subordinates in the case Larissis and others v. Greece. The court emphasized that
“...hierarchical structures, which are one of the characteristics of the Armed Forces, give a special flavor to all aspects of relations between military personnel, making it difficult for a subordinate to rebuff a senior in rank or avoid a conversation initiated by the latter. So, what's in civil world could be considered a harmless exchange of views, which the interlocutor is free to accept or reject, may, within the framework of military life, be considered a form of harassment or the application of unacceptable pressure in the abuse of power. It must be emphasized that not every discussion on religious or other sensitive topics between persons of different ranks falls into this category. However, when circumstances so require, States may be justified in taking measures to protect the rights and freedoms of subordinates in the Armed Forces."
In addition, part 4 of Art. 8 of the Federal Law “On the Status of Military Personnel” established that “military personnel do not have the right to refuse to perform the duties of military service based on their attitude to religion.” This requirement is understandable, since any army will lose its combat effectiveness if military personnel have the opportunity, at any unpredictable moment, not to carry out orders and other duties of military service, citing religious prohibitions. If a citizen assumes that during military service he may find himself in a situation where fulfilling the duties of military service will be incompatible with his convictions, he should declare in advance his desire to exercise his right to perform alternative civilian service.
The main areas of interaction between army formations and religious organizations are:
- pastoral meetings and conversations of clergy with military personnel - their fellow believers in the location military units, their performance of collective worship and some rituals;
- participation of representatives of religious organizations in events aimed at instilling in military personnel moral motivation to fulfill their civic duty, the formation of moral and psychological stability in a combat situation and emergency situations;
- charity events in hospitals carried out by religious organizations in agreement with the command, assistance in psychological rehabilitation to soldiers who were wounded and injured;
- cooperation in the implementation of measures for the social protection of military personnel and members of their families, war veterans.
The ability of religious military personnel to satisfy their religious needs, including performing religious rituals, observing religious prohibitions and regulations in everyday life, is determined by the special conditions and nature of military service and depends on the performance of official duties. They cannot always comply with the instructions of their religion about the time of prayer, about food restrictions and prohibitions, about especially revered days of the holiday calendar, etc. In this regard, the interaction of army formations and religious organizations should be aimed at preventing or mitigating the negative experiences of religious military personnel on this occasion.
Ensuring freedom of conscience and freedom of religion for military personnel requires taking into account the diversity of their ideological orientations and religious affiliations. This means the need to create equal opportunities for all military personnel to satisfy religious needs or to be protected from the imposition of a particular religion or non-religious worldview on them. This also involves ensuring equal access for clergy of various faiths to military groups where their co-religionists are present. Underestimating the seriousness of these requirements can lead to the emergence of inter-ideological or inter-religious hostility and intolerance, which, sometimes superimposed on national differences between military personnel, can be a catalyst for conflicts in units.
The optimal solution to this problem involves a comprehensive study of both domestic - historical and modern - and foreign experience and its in-depth scientific study.
Many military units and units are located in places where there are no religious institutions. However, the construction of religious buildings of various religious affiliations on their territories is practically impossible. The formation of military units along religious and national lines would have negative consequences. political consequences, would lead to disintegration Russian society. If in a military unit the majority of servicemen belong to the same religion, this should not affect the position of the minority. At the same time, protecting the interests of the minority should not lead to limiting the scope of implementation of the rights of the majority. If, for example, in a remote garrison there is objectively no opportunity to provide a religious minority of military personnel with visiting a church of their denomination due to the lack of one, this does not mean that “for equality” it is necessary to deprive the majority of the opportunity to visit a church operating in the area or the right to build on their own in free time from official duties, church or chapel. The majority should not suppress the minority; the minority should not, under the pretext of protecting its rights, block the exercise of the rights of the majority. This principle is fully applicable to the problems of freedom of conscience in the Armed Forces.
The interaction of religious organizations with army groups can enrich the practice of patriotic and moral education of military personnel and members of their families. However, it must be carried out on a voluntary basis, without interference in the area of competence of the command. The artificial, mechanical inculcation of religious beliefs, the organization of “voluntary-obligatory” services in military units, etc. are not only illegal. Official propaganda of any beliefs always and inevitably turns into their profanation and discreditation. Therefore, the zeal is beyond reason, sometimes shown in the cooperation of military units with the Russian Orthodox Church, no less dangerous for sincere believers than zealous anticlericalism (which has practically lost its position in modern Russia).
The largest Russian religious organizations outlined their attitude towards military service and interaction with the Armed Forces in the social concepts and programs they adopted:
Russian Orthodox Church."Basics social concept Russian Orthodox Church", section VIII, "War and Peace".
“Recognizing war as evil, the Church still does not prohibit its children from participating in hostilities if we're talking about about protecting neighbors and restoring violated justice. Then war is considered, although undesirable, but a necessary means. Orthodoxy at all times has had the deepest respect for soldiers who, at the cost of their own lives, preserved the life and safety of their neighbors. The Holy Church canonized many warriors as saints, taking into account their Christian virtues and referring to them the words of Christ: Greater love has no one than this, that someone lay down his life for his friends (John 15:13). (...)
The Church has special care for the military, educating them in the spirit of fidelity to high moral ideals. Agreements on cooperation with the Armed Forces and law enforcement agencies, prisoners of the Russian Orthodox Church, open great opportunities to overcome the artificially created mediastinum, to return the army to the centuries-old Orthodox traditions of serving the Fatherland. Orthodox pastors... are called upon to strictly care for military personnel, taking care of their moral condition.”
"Basic provisions social program Russian Muslims", published by the Council of Muftis of Russia.
“Defending the Fatherland, the interests of the state, taking care of its security is one of the most important duties of a person before Allah, a noble cause and worthy of a real man. (...) The religion of Islam has always fostered a strong personality, fostered in a man the spirit of a fighter, a warrior, and a defender of those who are weaker. Therefore, in his sermons, fatwas Islamic leaders pay great attention to the patriotic education of believers. (...)
The state symbols of Russia (coat of arms, anthem) and state awards must correspond to the multinational and multi-religious character of our country. If a Russian citizen cannot receive the award he deserves, as well as any obligatory state document, only because they contain religious symbols that are unacceptable to his faith, then this will become a factor in the destruction of the unity of the nation. (...)
Muslim organizations ready to assist government agencies in preparing young people for service in the Armed Forces, considering it the duty and responsibility of a citizen of the Russian Federation. (...) Muslims count on the fact that the leadership of the Armed Forces, the Ministry of Internal Affairs, the FSB, the Federal Border Guard Service, the Ministry of Emergency Situations and other law enforcement agencies of the Russian Federation will take into account the secular nature of the state itself, its multi-confessional nature both in military activities and in conducting various events of an educational and patriotic nature. (...)
In accordance with the Constitution of the Russian Federation, ideological work in law enforcement agencies must remain non-religious, however, educational work in army groups may take into account some of the characteristics of Muslims. That part of the military personnel that needs spiritual nourishment should have the opportunity to visit the mosque and perform the necessary religious rituals during off-duty hours.”
“The social position of Protestant churches in Russia”(The document was jointly developed and adopted by Evangelical Christians-Baptists, Seventh-day Adventists, Christians of the Evangelical Faith, Christians of the Evangelical Faith-Pentecostal Faith, the Union of Christian Presbyterian Churches).
“Not wanting war and striving for peace, we nevertheless recognize the need for the Armed Forces to ensure the security of the state and its citizens. We believe that service in the Armed Forces of Christians (as conscript service, and professional officers) is a factor that positively influences indoor climate in the troops. At the same time, we treat with respect and understanding those who, based on Christian and other beliefs, prefer to serve without weapons. It is important, however, that alternative civilian service is not perceived by relevant officials as some form of “punishment” for conscientious objection to serving in the army. Giving priority to spiritual and moral education, we believe that the legal, financial and social security of military personnel will help improve moral climate in the troops and their combat effectiveness. We consider the transition to a professional army justified and correct.
We strive to develop cooperation with the Armed Forces of the Russian Federation in the following main areas: spiritual mentoring of military members Christian Churches, promoting educational work among military personnel. Possible in military units various shapes cooperation, which must comply with biblical principles, the Constitution and legislation of the Russian Federation."
Until recently, the activities of clergy in military units were carried out without official state support and funding, “on a voluntary basis.” The clergy who visited military units and cared for religious servicemen did not receive any money from the state; their activities were supported by religious organizations. Meanwhile, even in secular France, which strictly adheres to the principle of separation of religious associations from the state, the institution of military clergy (chaplains), maintained at the expense of budgetary funds, continuously functions. This is explained by the need to accept at the expense of the state the costs of ensuring freedom of religion for military personnel, who are limited in their rights and freedoms by the conditions of military service.
Since 2009, the Russian Federation has begun efforts to create an institute in military units, which, although not formally called “military clergy,” actually represents the introduction of full-time positions for clergy. In April 2010, a department for working with religious military personnel was created within the Ministry of Defense.
The regulation on organizing work with religious military personnel of the Armed Forces of the Russian Federation was approved by the Minister of Defense of the Russian Federation on January 24, 2010. The regulation determined that officials for working with religious military personnel are appointed to positions in the prescribed manner based on a decision of the Minister of Defense of the Russian Federation on the proposals of the relevant religious associations (Clause 5 of the Regulations). The number of officials for work with religious military personnel is determined by the Minister of Defense of the Russian Federation (clause 8).
The provision establishes:
"9. Officials working with religious military personnel must be professionally trained specialists and have the necessary knowledge and skills to effectively plan, organize and carry out work to strengthen the spiritual and moral foundations of military personnel.
10. The following requirements are imposed on officials working with religious military personnel:
- must be a citizen of the Russian Federation;
- do not have dual citizenship;
- have no criminal record;
- have a level public education not below average (full) general education;
- have a recommendation from the relevant religious association;
- have a positive conclusion from a medical commission about your state of health.
11. When appointed to a leadership position, officials for working with religious military personnel must have experience in serving in the relevant religious association at least five years.
12. Persons appointed to the relevant positions must undergo special training on military service issues in the manner and under the conditions established by the Ministry of Defense of the Russian Federation.
13. The main tasks of officials for working with religious military personnel are:
- organizing and conducting religious rites, ceremonies and meeting the religious needs of personnel of the Armed Forces of the Russian Federation;
- organization and conduct of spiritual and educational work;
- participation in events conducted by military authorities on patriotic and spiritual and moral education;
- participation in work to strengthen law and order and military discipline, prevent crime and suicide incidents.
14. Officials responsible for working with religious military personnel cannot be assigned to perform tasks that contradict the status of the clergy.
15. The main functions of officials for working with religious military personnel are:
- holding religious rites and ceremonies with the participation of military personnel, while respecting their rights to freedom of conscience and freedom of religion;
- participation in planning, organizing and conducting spiritual and educational work with military personnel;
- assistance to commanders (superiors) in conducting spiritual and educational activities, preventing crime and suicidal incidents;
- participation in strengthening the spiritual and moral foundations of military service, a healthy climate in military teams and military families;
- providing spiritual support to military personnel undergoing treatment.
16. Access to information constituting state secrets for officials working with religious military personnel is carried out in accordance with the legislation of the Russian Federation on state secrets.
17. Officials for working with religious military personnel perform their work on the basis employment contract(contract) concluded in the manner established by law Russian Federation.
18. The commander (chief) of a military unit (institution), in the course of daily activities, provides a separate room equipped with communications equipment to organize work with religious military personnel.
19. Officials responsible for working with religious military personnel must take part in exercises (campaigns) and other combat training events for troops (forces). The participation of officials working with religious military personnel in these events is formalized by the appropriate decision of the commander (chief).
20. The provision of living quarters, medical care, payment of wages, and other social payments to officials working with religious military personnel are carried out in accordance with the legislation of the Russian Federation, regulatory legal acts of the Ministry of Defense of the Russian Federation and individual decisions of the Minister of Defense of the Russian Federation.
21. Providing religious utensils and other religious objects for the activities of officials working with religious military personnel is not the responsibility of the commander (chief) of a military unit (institution).”
Until 2006, paragraph 4 of Art. 3 of the Federal Law “On Freedom of Conscience...” contained a provision according to which, by decision of the President of the Russian Federation, clergy were granted a deferment from conscription for military service. Decree of the President of the Russian Federation of January 14, 2002 No. 24 “On granting clergy a deferment from conscription for military service” and Decree of the Government of the Russian Federation of January 23, 2003 No. 51 “On approval of the Regulations on granting clergy a deferment from conscription for military service” the issues of granting clergy a deferment from conscription for military service were regulated.
The provision on deferment from conscription for military service for clergy was excluded from the Federal Law “On Freedom of Conscience...” by Federal Law No. 104-FZ of July 6, 2006.
However, in accordance with paragraph 2 of Article 24 of the Federal Law of March 28, 1998 No. 53-F3 “On military duty and military service”, “the right to a deferment from conscription for military service has citizens... c) to whom this right is given on the basis of decrees of the President of the Russian Federation.” Thus, the President has the right to grant a deferment from conscription for military service to those categories of citizens that he independently determines.
"1. Grant, at the request of religious organizations, the right to receive a deferment from conscription for military service to clergy (up to 150 people per year) who have received clergy (title) and occupy:
a) position in religious organizations;
b) the position of assistant commander (chief) for work with religious military personnel - for the duration of the performance of duties in the specified position.
2. Establish that the right to receive a deferment from conscription for military service to the clergy named in paragraph 1 of this Decree is granted from October 1, 2012, provided that the clergy have undergone (are undergoing) the special training necessary to perform the duties of an assistant commander (chief) for work with religious military personnel” (...).
It should be noted that due to the imperfect wording of the first paragraph of the Decree, it contains ambiguity - whether a deferment is granted to clergy who satisfy at least one of the two conditions a) and b) or only two conditions at a time. In semantic unity with paragraph 2 of the Decree, paragraph 1 should be interpreted so that we are talking exclusively about a deferment for clergy appointed or undergoing training for appointment to the position of assistant commander (chief) for working with religious military personnel.
Citizens under 27 years of age are subject to conscription for military service (in accordance with paragraph 1 of Article 22 F3 “On military duty and military service”). The author of this book doubts that young clergy who have not reached 27 years of age and have received a deferment from conscription will be able to become authoritative spiritual mentors for military personnel.
To ensure the implementation process provided for in Art. 59 Part 3 of the Constitution, the right of a citizen whose beliefs or religion is contrary to military service, to replace it with alternative civil service, Federal Law No. 113-FZ of July 25, 2002 “On Alternative Civil Service” was adopted, regulating its performance by citizens liable for military service.
Alternative civil service is special kind labor activity in the interests of society and the state, carried out by citizens in exchange for military service under conscription.
In accordance with Art. 2 of the Federal Law “On Alternative Civil Service”, a citizen has the right to replace military conscription service with alternative civil service in cases where:
performing military service is contrary to his beliefs or religion;
- he belongs to a small indigenous people, leads a traditional way of life, carries out traditional farming and is engaged in traditional crafts.
- Citizens undergo alternative civil service individually, as well as as part of groups or formations:
- in organizations subordinate to federal executive authorities;
- in organizations subordinate to the executive authorities of the constituent entities of the Russian Federation;
- in organizations of the Armed Forces of the Russian Federation, other troops, military formations and bodies as civilian personnel. Completion of alternative civil service in organizations subordinate to local governments is determined by Federal Law. Citizens perform alternative civil service, as a rule, outside the territories of the constituent entities of the Russian Federation in which they permanently reside.
As established by Art. 5 of the Federal Law “On Alternative Civil Service”, its period is 1.75 times greater than the period of conscription military service established by the Federal Law “On Military Duty and Military Service” and is 21 months.
The term of alternative civil service for citizens serving in organizations of the Armed Forces of the Russian Federation, other troops, military formations and bodies is 1.5 times longer than fixed time military service on conscription and is 18 months.
Applications to replace military conscription service with an alternative civilian service are submitted by a citizen to the military commissariat and are considered at a meeting of the conscription commission in the presence of the applicant. The law establishes a list of grounds on which a citizen may be refused to replace military conscription service with alternative civilian service.
Order of the Ministry of Health and Social Development dated February 15, 2010 No. 84n approved the List of types of work, professions, positions in which citizens performing alternative civil service can be employed, and organizations where alternative civil service is provided. These are, as a rule, medical and correctional institutions, various unitary enterprises, etc.
Deputy Head of the Federal Service for Labor and Employment (Rostrud) Alexey Vovchenko reported that as of May 20, 2012, 971 citizens are undergoing AGS. During the spring conscription of 2012, it is planned to send 400 citizens to alternative military service.
The list of jobs, professions and positions in which citizens undergoing the ACS can be employed today contains 130 positions. Of the citizens referred to the ACS, about 80% received this right due to religion, 17% due to personal beliefs and 3% due to their belonging to the indigenous people. small peoples. Of the citizens sent to ACS, almost 40% have no specialty at all, and 21% have specialties that are not in demand by the employer.
The vast majority of citizens (more than 60%) undergo AHS in social institutions: hospitals, homes for the elderly and disabled people in the positions of orderlies, auxiliary workers, and cleaners. Largest quantity citizens undergo AGS in the Krasnodar and Stavropol territories, Moscow and Smolensk regions, as well as in Moscow and St. Petersburg.