Filaret (Drozdov)

Vasily Drozdov was born on December 26 (the second day of the Nativity of Christ ) in 1782 in the family of the deacon of the Assumption Cathedral in Kolomna . All his ancestors by father and mother had a spiritual rank. The maternal grandfather was the archpriest of the Epiphany Church .

The father of the future metropolitan, Mikhail Fedorovich, married on January 10, 1782, Evdokia Nikitichna, who was not yet full 16 years old; On February 6 of that year, he was appointed deacon of the Assumption Cathedral, but at first he lived at his father-in-law, at the Epiphany Church, where the baby was born. Vasily Drozdov, named in honor of St. Basil the Great , was born 2 weeks earlier; baptized in the Epiphany Church on January 1, 1783 , on the day of remembrance of the designated saint. In February, the family moved to a house (now Tolstikova Street, 52) at the Trinity Church in the Yamskaya Sloboda , to which Father Michael was identified as a priest.

Father Michael taught at the Kolomenskoy Theological Seminary and put together a rich home library. When the time came to teach the young man Basil to read and write, he moved to his parents' house.

December 20, 1791, nine years old, was sent to study at Kolomenskoy Seminary, where Vasily Protopopov was one of his mentors ^[1] . In 1799 , at the same time with the abolition of the Kolomna diocese , the Kolomenskaya seminary was closed. Her former students were allowed to enter the theological educational institutions of the Moscow diocese . On the advice of his father, Vasily Drozdov passed the test exam and in March 1800 he was enrolled in the philosophical class of the Trinity Lavra Seminary in Sergiev Posad .

Soon, having shown considerable ability in the study of languages ​​and rhetoric , he attracted the attention of the organizer and patron of the seminary, Metropolitan Plato (Levshin) , who showed obvious favor and patronage to Drozdov. He graduated from the seminary in November 1803 and was appointed teacher of Greek and Jewish languages. In 1806, Drozdov became a poetry teacher; since 1808 - the highest eloquence and rhetoric .

In August 1804, Vasily had the opportunity to visit his hometown. In Kolomna Assumption Cathedral, painting ended, and there they expected to renew the church of Metropolitan Plato.

It would seem that the more the adult’s self-consciousness grew in him, the stronger the sense of independence should increase, but the opposite is observed ... and whenever he faces some kind of material or moral difficulties, he immediately turns to his parent for advice .

- One of the compilers of the biography of St. Filaret.

In August 1806, Vasily Drozdov was appointed preacher .

In 1806, Metropolitan Plato, faithful to his habit of persuading students and tutors to become a monk, advised Drozdov to accept tonsure . Vasily Mikhailovich hesitated for a long time, consulted with his parent, who replied: “... It all depends on the abilities and inclinations of everyone. You can know them yourself ... "

Father! Vasily will be gone soon; but you will not lose your son: a son who understands that he owes you more than his life, feels the importance of education, knows the value of your heart.

- Letter to the parent 100th

On November 16, 1808, in the Refectory Church of the Trinity-Sergius Lavra, the governor of the Lavra, Archimandrite Simeon, was tonsured a monk with the name Filaret , in honor of the righteous Philaret the Merciful .

On November 21, 1808, Metropolitan Plato was ordained a hierodeacon .

In 1809 , already in the rank of hierodeacon, he was transferred to Petersburg ; On March 28 of the same year he was ordained a hieromonk .

On June 30, 1811, “He was mercifully granted, for the difference in the preaching of the Word of God,” with a pectoral cross with precious stones ^[2] .

July 8, 1811 elevated to the rank of archimandrite .

March 11, 1812 determined by the rector of the St. Petersburg Theological Academy and professor of theological sciences; remained in office until 1819 ; radically modernized the program of taught disciplines.

He was a close assistant and ally of the metropolitan of Novgorod and St. Petersburg Ambrose (Podobedov) , which caused the hostility of another hierarch of the time, influential at the royal court - the ambitious and secularly educated archbishop of Kaluga (later Ryazan) Feofilakt (Rusanov) , who harassed the former capital's pulpit November 29, 1807, a member of the Committee on the Improvement of Theological Schools, newly established at the Holy Synod (since June 26, 1808, the "Commission of Theological Schools"), which was actually under the jurisdiction of deciduous reformer M. M. Speransky .

March 27, 1812 was determined by the head priest of the Novgorod St. George Monastery ; in March 1816 - the Moscow Novospassky Monastery - with abandonment at the Academy. On June 29, 1813 he was awarded the Order of St. Vladimir - immediately of the 2nd degree, bypassing the lowest steps.

In 1816, he wrote, "Notes on the Book of Genesis" (1200 copies) and "Inscriptions of Church Biblical History . "

In the winter of 1815 his father fell ill. Filaret prayed fervently for him; as Filaret himself said, “something unknown” gave him news of the death of his father. Soon, confirmation came from Kolomna: Archpriest Mikhail Drozdov died on January 18, 1816.

His will be done in everything! It should be prepared for everyone after that, about whom we are now shedding tears. Our Lord, who is the resurrection and the Life, grant him and us the grace to behold one another in the resurrection of life!

- A letter from Filaret to her mother.

The saint's father was buried at the Peter and Paul Cemetery in Kolomna .

On July 23, 1817 , at the suggestion of Metropolitan Ambrose (Podobedov), he was ordered to be Bishop of Revel , Vicar of the St. Petersburg Diocese, leaving him the post of rector of the Academy and the manager of the Novospassky Monastery.

On August 5, 1817, in the Trinity Cathedral of the Alexander Nevsky Lavra, Metropolitan Ambrose (Podobedov) was ordained bishop; On August 26, 1818 he was awarded the Order of St. Anne of the 1st degree.

In March 1819 he was appointed to the Tver department in the rank of archbishop; at the same time he became a member of the Holy Synod (from 1842 until his death, remaining a synodal member, due to his disagreement with Ober-Prosecutor N. A. Protasov , he was not called for a meeting in the Synod, as well as another prominent hierarch of the time, Metropolitan of Kiev Filaret (Amphitheater) ^[3] ).

By the registered highest decree of September 26, 1820, "Archbishop Filaret was ordered to be Archbishop of Yaroslavl."

At the Moscow Chair

Filaret’s appointment to the Moscow department on July 3, 1821 was enthusiastically received by the residents of the city. “The people love Filaret very much, especially for serving wherever there is a celebration, a holiday, or where they invite. The late Seraphim could not do this because of his weak health, and Augustine was very rude and proud, ”wrote Alexander Bulgakov in December this year ^[4] .

June 2, 1823 "for his instructive service to the Church and spiritual enlightenment ..., for instructive works in teaching the flock and writing in the spirit of the Orthodox Eastern Church and in the mind of the Gospel truth of the Catechism , approved by the Holy Synod, was awarded the Order of St. Alexander Nevsky ."

However, in March 1824, Bishop Gregory (Postnikov) wrote to Archbishop Filaret: “Many in Moscow are dissatisfied with you, precisely because you are too learned, for the most part incomprehensible (excuse me, I told you long ago that preaching should be easier to write), speak sermons only from the mind, without the participation of the heart, and that in some cases you are already too strict; but, incidentally, they respect you for justice there ” ^[5] .

Filaret played a key role in the act of succession from Alexander I to Nicholas I. Back in July 1823, on behalf of Alexander I, Archbishop Filaret, in the deepest secrecy, drew up a manifesto on the transfer of rights to the Russian throne from Tsarevich Konstantin Pavlovich to Grand Duke Nikolai Pavlovich; On August 16 ( 28 ), 1823 , the manifesto was approved and received 11 days later by Filaret in an envelope with the emperor’s own handwritten inscription: “Keep in the Assumption Cathedral with state acts on demand of mine, and in case of my death, open the Moscow diocesan bishop and the Moscow governor-general in Assumption Cathedral before any other action. "

Filaret’s track record indicated:

On the occasion of the ascension <...> of Emperor Nikolai Pavlovich to the ancestral throne, due to the submission to His Majesty of a description of the opening of the Act <...> of the Emperor Alexander Pavlovich stored in the Assumption Cathedral, he was graciously granted a diamond cross for wearing on a hood ^[6] .

He participated in the wedding ceremony for the kingdom of Emperor Nicholas I on August 22, 1826 ^{[7] [8]} ; on the same day he was elevated to the rank of Metropolitan . He had a difficult relationship with this monarch ^[a] , which was mainly due to numerous reports to the emperor, in which the Moscow saint was accused of political unreliability. The reason for such opinions was given by two of his words that he said in September and early October 1830 in Moscow in the context of the cholera epidemic ^{[11] [12]} ; The sermons spoke of the sins of the Old Testament King David , for which trials and punishments were sent to Israel , which many then saw as criticism of the new emperor. Nevertheless, on April 19, 1831, "for his zealous and long-serving ministry in the Archpastoral dignity, worthy of being worn, and besides, many laudable deeds and labors in favor of the Church and the State, constantly rendered, are mercifully assigned to the Order of St. Ap. St. Andrew the First-Called ” ^[13] .

He consecrated dozens of Moscow churches built and reconstructed with his blessing, including the Church of the Epiphany in Yelokhov on October 18, 1853 . In August 1837, on the day of the 25th anniversary of the Battle of Borodino, he participated in the laying of the Cathedral of Christ the Savior , and later contributed to its construction. March 26, 1839 was added to the order of the Holy Equal-to-the-Apostles Prince Vladimir of the first degree of the Great Cross ^[13] .

April 3, 1849 "for the vigilant care of the entrusted Diocese, with many years of experience and instructive preaching of the word of truth, which are the enlightened and zealous Shepherd of the flock of Christ, and respecting these excellent virtues and the tireless accomplishments in favor of the Orthodox Church and the Fatherland, the Mercifully granted diamond signs Order of St. Andrew the First-Called ” ^[14] .

August 26, 1856 made the sacred coronation of Alexander II . In the late 1850s, when the question of peasant reform was put on the agenda of state affairs, he was against the abolition of serfdom ^[15] ; Emperor Alexander, however, insisted that the final version of the Manifesto be worked out on February 19, 1861 ^[16] , which he was forced to obey, significantly reducing the previous version of the text and removing a number of emotionally-joyful turns from it ^[17] .

On August 5, 1867, on the day of the fiftieth anniversary of the service in the episcopate , the highest rescript for many years of enlightening, charity and pastoral activities, Metropolitan Filaret was given the right, according to Kiev custom, to offer the cross in the clergy, to carry the cross on the miter and two panagias on Persians. Herewith, a panagia decorated with precious stones was presented on a diamond chain with an image on the back of the monograms of the emperor and his two predecessors, during which he served, and with an inscription around it: “His Grace Metropolitan Filaret, in memory of the fifty-year service of the Church and the Fatherland, 5th August 1817 - August 5, 1867, during the reign of Alexander I, Nicholas I and Alexander II ”; and in return for the merits of the state proper, portraits of Alexander II and his two predecessors were presented, joined together, showered with diamonds and decorated with a large imperial crown.

Monasteries founded with the blessing of Metropolitan

Metropolitan Filaret loved the monastic way of life and strict statutory worship. During the administration of the Moscow diocese with his blessing and with tireless care, several new monasteries were founded:

1. Borisoglebsky Anosin Convent - in 1823 ;
2. Trinity-Odigitrieva Zosimova women's deserts - in 1826 ;
3. Novo-Alekseevsky Convent - in 1837 ;
4. Spaso-Borodino Convent - in 1839 ;
5. Spaso-Preobrazhensky Guslitsky Monastery - in 1858 ^[18] ;
6. Spaso-Vlaherna Nunnery - in 1861 ;
7. All-Holy Women's Single Believer Monastery - in 1862 ;
8. St. Nicholas Monastery of the Creed - in 1866 .

And a few new monastery monasteries:

1. Gethsemane male monastery of the Trinity-Sergius Lavra - in 1844 ;
2. Chernihiv male monastery of the Trinity-Sergius Lavra - in 1851 ;
3. The sociable desert of the Holy Spirit Comforter (Paraclite) , the monastery of the Trinity-Sergius Lavra - in 1858 ;
4. Bogolyubsky male cinema of the Trinity-Sergius Lavra - in 1859 .

The last, with the blessing and at the request of St. Filaret to the emperor, was organized and opened the Moscow Nikolsky male-believing monastery - the first male-believing monastery in the Moscow diocese. The grand opening took place on May 16, 1866 , but the saint himself was unable to attend the opening due to illness and sent his vicar Leonid , Bishop of Dmitrov. The saint dedicated the last months of his life to the care of the construction of this monastery. The saint made considerable efforts to convert the Old Believers from schism to Orthodoxy. In Moscow with him on July 7, 1856, the altars of the Old Believer Pokrovsky Cathedral were sealed. С благословения святителя Филарета в Московской епархии открыты три православных монастыря в местах расселения старообрядцев — это упомянутый Никольский мужской единоверческий монастырь , Всехсвятский женский единоверческий монастырь , и ещё ранее Спасо-Преображенский Гуслицкий мужской монастырь , но в последнем, несмотря на желание святителя, так и не удалось ввести единоверческое правило и устав ^[19] .

Russian translation of scripture

While working at the St. Petersburg Theological Academy, he began the work of his whole life, related to the translation into Russian of the Holy Scriptures of the Old and New Testaments.

Filaret joined the Russian Bible Society immediately upon its foundation and remained a member until the end, that is, until the society was officially banned in 1826 . Since 1814 - Director of the Company; since 1816 - vice president. For Bible society, he translated the Gospel of John into Russian. He was entrusted with the supervision of the publication of the first Slavic-Russian bilingual of the Four Gospels (St. Petersburg, 1817). He also wrote the preface to the Russian translation of the Psalms , published in January 1822, made by Archpriest Gerasim Pavsky in collaboration with Filaret. In 1822, the "publication of the New Testament in Slavic language with a translation into the common Russian dialect" was published; in May 1822, he informed the Holy Synod: “There are so many demands for these soul-saving books that in three days, after printing the New Testament, up to 350 copies and 300 Psalms were sold. Companions and correspondents demand them in great numbers. ” In 1823, the Russian edition of the New Testament was published, with a preface by Philaret, under which Metropolitan Seraphim (Glagolevsky) and the Archbishop of Tver Iona also signed. He also owns the tables of readings from the Holy. The scriptures, church and civil press (St. Petersburg, 1819), intended for educational purposes, as well as the "Christian Catholics of the Orthodox Catholic Church of Russia and the Church", printed in the St. Petersburg Synodal Printing House in May 1823.

Such an active participation of Filaret in the works of the Society armed against him opponents of the Russian translation of the Bible, in particular Archimandrite Photius (Spassky) and Metropolitan Seraphim (Glagolevsky) . At the 9th general meeting of the Moscow branch of the society, held on February 26, 1822 (in the hall of the university noble boarding house ), Filaret pointed out:

There are people who look at the Bible society, which is unfamiliar to them, with bewilderment and care, because the Bible is precious to them, Christianity is kind, and therefore they fear that this treasure should not be squandered by misuse, so that this shrine is not broken with unworthy hands ... Why is this a new institution ?, you ask. But what's new here? Dogmas? Rules of life? But Bible society does not preach any, but gives a book to those who wish ... The only difference is that society, with an abundance of funds, can do this more successfully than before. Is new success in ordinary business is news worthy of condemnation?

- Korsunsky I.N. Filaret, Metropolitan of Moscow, in his relations and activities on the issue of translating the Bible into Russian. - M., 1886. - S. 37

In May 1824, Metropolitan Seraphim (Glagolevsky) was appointed chairman of the Bible Society, and in December of the same year he presented to Alexander I a report on the connection of the Bible Society with mystical false teachings and the need to close it. At the reign of Nicholas I, the Bible Society was closed; Scripture translation business - suspended.

Only in 1856 Filaret was able to raise again the question of the Russian translation of the Bible in the Holy Synod. Metropolitan of Kiev Filaret (Amphitheaters) , although he was a friend of the Moscow hierarch, openly opposed the “Russian Bible”. Alexander II ordered to acquaint Filaret of Moscow with the arguments of the Kiev Metropolitan. In response to them, Filaret drew up a note in defense of the Russian translation. Synodal reasoning was organized. Filaret (Drozdov) pointed out that the Russian language was not inferior to the Slavic in expressiveness, that the Fathers of the Church and the entire early Church held to the Septuagint , because at that time Greek was the most widely spoken language in the Empire . Further, Filaret noted that the Church Slavonic text of the Bible contains a lot of incomprehensible not only for ordinary people, but also for ordinary clergy. Filaret rejected the proposal of the Metropolitan of Kiev to partially Russify the Church Slavonic text, believing that such a half measure would only cause confusion. Summing up, the metropolitan wrote that "the Orthodox Russian Church should not deprive the Orthodox people of reading the Word of God in a modern, intelligible language, for such deprivation would be inconsistent with the teachings of the saints, the father and the spirit of the Eastern Catholic Church, with the spiritual good of the Orthodox people." He expressed regret that he was forced to “enter into a contest” on a matter so obvious and to polemicize with a “venerable husband,” that is, Filaret of Kiev.

The opinion of the Moscow hierarch turned out to be decisive, and the work of the Russian translation of the Holy Scriptures got the course.

Great is the contribution of Metropolitan Filaret to the elaboration of the principles of translation. As early as 1845, he substantiated the need to use the Masoretic text in translation. However, his article on this issue ( On the dogmatic dignity and protective use of the Greek Seventy Explanators and Slavic translations of the Holy Scriptures ) was published only under Alexander II (M., 1858). In it, Filaret, pointing to the Roman tendency to follow only the Vulgate and the Protestant, which, when translating the Old Testament, was guided only by the Jewish text, suggested taking into account both the Septuagint and the Masoretic text . The Greek translation is important, because "you can see in it a mirror of the Hebrew text: what was it two hundred or more years before the birth of Christ." Along with that, according to Filaret, the Church Slavonic translation is of high value, since it is one of the oldest in Europe .

The full Russian Bible went out of print after his death in 1876.

According to legend, shortly before his death, Filaret appeared in a dream father who told him: take care of the 19th. Since then, Metropolitan Filaret, on the 19th day of every month, tried to serve the liturgy .

On November 19, 1867, after the liturgy performed by him with a special feeling and tears, Filaret received the new Moscow governor in his chambers and talked with him for quite some time. Before lunch, I sat down to do writing. After 10 minutes, they came to remind him of dinner and found him kneeling with his hands resting on the floor. He could no longer speak and died at the end of the second hour. His death was announced by twelve beats of the large bell of the John's bell tower .

He was buried in the Trinity Lavra of St. Sergius , dear to his heart, in the chapel of St. Filaret the Merciful , which was added to the temple of the Descent of the Holy Spirit with his blessing.

In the last years of the hierarchy, Metropolitan Filaret enjoyed great authority in the Church; his memory was revered by death. In 1883, Moscow celebrated the centenary of the birth of the Moscow ruler. The main celebrations took place in the Miracle Monastery in the Kremlin .

The restoration of the Trinity-Sergius Lavra in the late 1930s began with the dismantling of the later buildings of the Church of the Descent of the Holy Spirit, including the Filaret chapel.

After the transfer of the Trinity-Sergius Lavra to the Moscow Patriarchate in the Patriarchal chambers, a house church was consecrated in the name of St. Filaret the Merciful. On the day of the angel of the metropolitan, December 1 (14), the Moscow Theological Academy began to organize Philaret's evenings.

In 1994, Bishop Cathedral of the Russian Orthodox Church, Saint Filaret was canonized; memory - November 19 according to the Julian calendar .

Since 1994, the name of St. Filaret has been the Moscow Higher Orthodox Christian School (now the St. Philaret Orthodox Christian Institute ).

June 9, 2004 - in direct violation of the will of the saint - the relics of Metropolitan Filaret were transferred from the Trinity-Sergius Lavra to the Cathedral of Christ the Savior in Moscow, where they now rest in a crab south of the Tsar's Gate of the upper church .

In honor of St. Filaret, the throne of the lower church of the house church of the Holy Martyr Tatiana at the Moscow State University was consecrated.

On May 27, 1998, the first Orthodox school in the name of St. Filaret of Moscow was opened in the city of Zelenograd .

In 2017, the asteroid of the main belt , discovered by Lyudmila Karachkina in 1982 at the Crimean Astrophysical Observatory , acquired the name Filaret ^[20] .

In Kolomna

At the end of the 19th century, a brotherhood operated in Kolomna in the name of St. Philaret the Merciful, the namesake saint to the Metropolitan of Moscow.

In 1996, near the Church of the Holy Apostles Peter and Paul in the Kolomna Memorial Park , a memorial cross was erected for the relatives of St. Filaret buried here.

It is considered the patron saint of Kolomna .

As an outstanding person, Filaret evoked different feelings and judgments about himself among his contemporaries. Conservatives considered Filaret to be a Freemason and a secret Protestant , calling them “ Jacobin in theology” and “ carbonarius ”; liberals , on the contrary, saw him as a obscurant .

The party of Alexander Shishkov and Alexei Arakcheev considered the “ Catechism ” of Filaret as a harmful book, in particular, because in its original version quotes from the Holy Scriptures were given in Russian (for example, Shishkov believed that the commandments of God, the Lord ’s prayer “were disfigured by arrangement into the common language ”). As a result, the release of the Katihizisa was temporarily suspended. On the other hand, the reformers saw in the Catechism a deadening scholasticism .

Filaret called the Bible “a single pure and sufficient source of the teaching of faith,” which gave critics an opportunity to see the Protestant tendency in this approach. Characteristically, the original edition of the Catechismus did not contain a section on Holy Tradition . Filaret did not consider it right to equate the Bible with the Church Fathers .

Filaret drew attention to the poem of Alexander Pushkin, “A gift in vain, a gift of chance, ” writing a poetic answer-instruction on it ^[21] . Pushkin, in turn, responded in 1830 with the poem " During the hours of amusement or idle boredom, " where he publicly acknowledged the priest’s right and his wrong ^[21] .

Like a number of other saints and ascetics ( Theophan the Recluse , John of Kronstadt , Joasaph of Belgorod ), Filaret of Moscow used the author’s prayer for his ascetic purposes, the text of this prayer was put to music by the Lavra hieromonk Nathanael (N. Ya. Bachkalo) to music ^[22]

The personality of Metropolitan Filaret (Drozdov) attracts the attention of modern scholars. So, in the Scientific Center for the History of Theology and Theological Education ^[23] (Theological Faculty of PSTGU ), the “Filaret Project” ^{[24] [25]} is operating, within the framework of which the biography and works of Metropolitan Filaret are studied. Since 2004, the annual scientific journal Filaret Almanac has been published ^[26] , and an annual scientific conference has been held on the day of his memory on December 2. In 2005, a bibliographic index of the writings of Metropolitan Filaret and his literature was published ^[27] .

1. Prayer singing for the deliverance of the Church and the Russian state from the invasion of the Gauls and with them twenty languages, 1814.
2. A conversation between the test and confident about the Orthodoxy of the Eastern Greek-Russian Church with the addition of extracts from the district epistle of Photius, Patriarch of Tsaregradsky, to the Eastern patriarchal thrones. St. Petersburg, 1815 (at the request of Prince Golitsyn).
3. The outline of church biblical history , 1816.
4. Akathist to the Blessed Virgin Mary (App. To the creation of the Holy Fathers, 1855, part XIV).
5. The daily prayer of St. Filaret of Moscow (Drozdov). (unspecified) . Archived on November 28, 2012.
6. An explanation of the curse imposed from the cathedral in 1667 (App. To the creation of the Holy Fathers, 1855, part XIV). RSL
7. On the dogmatic dignity and protective use of Greek. 70 interpreters and Slavic translations of the Holy Scriptures, comp. in 1845 (app. to the creation of the holy fathers, 1858, part XVII, art. in 1845 (app. to the creation of the holy fathers, 1858, part XVII. M., 1858).
8. Translation of the Gospel of John into Russian. tongue. St. Petersburg, 1819.
9. Reading table from Holy Scripture, church and civic press (ed. Glavn. Reign. Schools. St. Petersburg, 1819).
10. Interpretation of 11 psalms (written in 1820 - Read. In the general. Lub. Spirit. Enlightenment., 1873).
11. Sermon metr. Mosk. Filaret, first ed. St. Petersburg, 1820, the following: St. Petersburg, 1821, 1822, 1835, 1844, 1845 (3 volumes); 1847-1848 (I and II volumes); 1861 (III volume); 1873-1885 (posthumous edition) in five volumes; ed. Under the title: Works of Filaret, Met. Mosk. and Kolomensky.
12. Historical readings from Old Testament books. St. Petersburg, 1822.
13. Life of St. and our God-bearing father Sergius, drawn from reliable sources, read (for the first time) in his Lavra at the All-night Vigil on July 4 in 1822, Moscow, 1822.
14. Christian catechism Orthodox catholic eastern Greek-Russian church. SPb, 1823 and add. ed. 1828, 1839.
15. Brief catechism of the Orthodox Catholic Greek-Russian Church. St. Petersburg, 1824.
16. Pushkin turned from dreaming to reflection (a poem written in response to Pushkin’s poems “A gift in vain ...” in the journal Zvezdochka, 1848, No. 10).
17. Complete collection of resolutions of Filaret, Metropolitan of Moscow, with a portrait attached / preface. and note. prof. I.N. Korsunsky and Protopresbyter of the Moscow Great Assumption Cathedral V.S. Markov. 1903, 1914 Volume 1 RSL , Volume 2 Issue 1 RSL , Volume 2 Issue 2 RSL , Volume 2 Issue 3 RSL , Volume 3 Issue 1 RSL , Volume 4 RSL , Volume 5 Issue 1 RSL , Volume 5 Issue 2 RSL Volume 5 Issue 3 RSL
18. Before the highest entry into the Assumption Cathedral for the sacred coronation and anointing, his imperial majesty Emperor Nikolai Pavlovich, autocrat of the All-Russian speech delivered by the Synod member, Filaret, archbishop of Moscow on August 22 days, 1826 RSL
19. Proposals from the speech of His Grace Metropolitan Filaret, on the day of the solemn coronation of his Imperial Majesty, in French, English [!], Italian, German and Spanish, serving at the Ministry of Foreign Affairs, titular adviser Golenishchev-Kutuzov, 1826 RSL
20. Speech to the pious sovereign Emperor Nikolai Pavlovich, autocrat of all Russia, during the meeting of his imperial majesty, in the Holy Trinity Sergius Lavra, spoken by the Most Holy Governing Synod as a member of Filaret, Metropolitan of Moscow, September 25, 1826 RSL
21. The word, in the presence of Her Imperial Majesty the Empress Empress Maria Feodorovna, at the grave of the blessed memory of Empress Empress Elizaveta Alekseevna, in Mozhaisk Mykolaiv Cathedral, spoken by the synodal member Filaret, Archbishop of Moscow, May 26, 1826 RSL
22. The word on the occasion of the transfer through Moscow of the body in the Bose of the deceased Emperor Alexander Pavlovich of all Russia, spoken in the Cathedral Archangel Cathedral by the Synodal Member Filaret, Archbishop of Moscow, February 4 days, 1826 RSL
23. A word on the occasion of the laying on the cancer of relics of the saints of our father Alexy, Metropolitan of Moscow, from the pious sovereign Emperor Nikolai Pavlovich brought cover and a medal for the Persian War, spoken in the Cathedral Church of the Chudov Monastery by the Synodal Member Filaret, Metropolitan of Moscow, May 27, 1828 years of the RSL
24. The word on the day of the accession to the all-Russian throne of the pious sovereign Emperor Nikolai Pavlovich, spoken in the Cathedral Church of the Chudov Monastery on November 20, 1830, by the synodal member Filaret, Metropolitan of Moscow RSL
25. Conversation on the folding of fingers for the sign of the Cross and for blessing, St. Petersburg, 1836
26. Notes that guide the thorough understanding of the Book of Genesis, including the translation of this book into the Russian dialect . M., 1867. RSL
27. Rules for the improvement of monastic fraternities in Moscow / [Comp. His Eminence Filaret, Met. Mosk. in 1852 and from 1853, approved. The Holy Synod, put into action in Moscow. diocese. Monasteries], Moscow, 1868 RSL
28. Several resolutions of the Moscow Metropolitan Filaret on diocesan and school affairs, Moscow, 1877 RSL
29. Letters from Filaret, Metropolitan of Moscow and Kolomensky to the highest persons and various other persons, Tver, 1888 RSL
30. The Christian doctrine of tsarist authority and the obligations of loyal subjects: thoughts briefly extracted from the sermons of Filaret, Metropolitan of Moscow / collected by Porfiry Kremenetsky, Tver, 1888 RSL
31. Interpretation of Church Prayer “On the Unification of All”

1. ↑ The opinion of Alexander Herzen is curious: “Filaret represented some opposition hierarch, for the sake of which he made the opposition, I could never understand. Is it in the name of his personality. <...> The clergy subordinate to him trembled at his despotism; maybe it was because of rivalry that they hated each other with Nikolai. Filaret was able to cunningly and deftly humiliate temporary power; in his sermons, the Christian, vague socialism shone through which Lacorder and other far-sighted Catholics shone. <...> ” ^[9] . Archpriest George Florovsky, a researcher of the history of Russian theological thought and culture: “<...> Filaret had his own state theory, the theory of the holy kingdom. But it did not at all coincide with the official and official doctrine of state sovereignty . <...> Filaret’s way of thinking was quite far and alien to statesmen of the Nikolaev time. Filaret seemed to them a dangerous liberal ” ^[10]

• Prot. Alexander Smirnov . Childhood, adolescence, youth, years of study and teaching at the Trinity Lavra Seminary, Metropolitan Filaret. - M., 1893.
• Belyaev S. In memory of the eternal will be the righteous ...: Acquisition of the relics of st. Moscow Filaret, St. Moscow Innocent and Archim. Anthony. // Journal of the Moscow Patriarchate . - 1996. - No. 12. - S. 57–67.
• Prot. George Florovsky . Saint Filaret, Metropolitan of Moscow (and beyond) / Ways of Russian Theology . - Paris, 1937.
• Zubov V.P. Russian Preachers: Essays on the History of Russian Sermon. - Editorial URSS, 2001 .-- 232 p. - ISBN 5-8360-0292-4 . .
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• Filaret (Drozdov), St. (unspecified) . Archived on November 28, 2012.
• Profile of Metropolitan Filaret (Vasily Mikhailovich Drozdov) on the official website of the RAS
• Legacy of St. Filaret, bibliography of published works, life and other materials. (unspecified) . Archived on November 28, 2012.
• Vladislav Tsypin. Metropolitan Filaret and Moscow Theological Schools . (unspecified) . Archived on November 28, 2012.
• Рыбаков Д. Митрополит Московский Филарет (Дроздов) как учёный-библеист, иерарх и пророведник . ЧАСТЬ 1 (неопр.) . Архивировано 28 ноября 2012 года. , ЧАСТЬ 2 (неопр.) . Архивировано 28 ноября 2012 года.
• Доклады, прочитанные в день памяти свт. Филарета в г. Коломна (неопр.) . Архивировано 28 ноября 2012 года.
• Пространный Катихизис (позднейшая редакция) (неопр.) . Архивировано 28 ноября 2012 года.
• Протоиерей Александр Горский . Разные случаи, бывшие по молитвам В. Митрополита Филарета // «Азбука веры», интернет-портал.
• Константин Гаврилкин. Митрополит Филарет (Дроздов) и евреи (неопр.) (2006).
• Воспоминание о митрополите Филарете. / Сообщ. Д. И. Завалишиным // Русский архив, 1869. — Вып. 7. — Стб. 1177—1184. (unspecified) . Архивировано 28 ноября 2012 года.
• Е.Б. Добровольская. «Божественный глагол…» (неопр.) . Свято-Троицкая Сергиева Лавра (8 августа 2016). Дата обращения 1 ноября 2016.
• Труды митрополита Филарета (Дроздова) на сайте Тверской епархии