Military clergy in the Russian army. Prospects for the Institute of Military Priests in the Russian Army

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

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

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

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

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

Combat Unction

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

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

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

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

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

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

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

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

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

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

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

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

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

“The abbot such and such will speak before you”

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

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

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

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

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

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

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

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

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

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

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

Who are military priests? In what "hot spots" do they serve and how do they live? Archpriest Sergiy Privalov, chairman of the Synodal Department for Cooperation with the Armed Forces, spoke about the role military clergy play in conflict points and how they help soldiers in the "Image" program in Tsargrad.

What is the peculiarity of military priests

Veronika Ivashchenko: To begin with, let me ask you: what is the role of the clergy today in the Russian armed forces?

Sergiy Privalov: The role has always been high. This role is to bring a spiritual component to the service to the Fatherland.

At present, a military priest - he, on the one hand, is the same priest as in the parish. But it has one, perhaps the most fundamental difference. He is ready to be with the military. He is ready to be with those who defend our Fatherland, our Motherland, our original traditions, our spiritual life. And in this case, the clergyman becomes not only among those who defend with weapons. But he brings a spiritual meaning to this armed defense.

Extra strength.

Not only additional spiritual strength, but, on the other hand, a moral component. Because a clergyman is a person who has a calling from God. He brings into the military formation the humanization and understanding of the service to which the servicemen are called. People with weapons - for them it is a responsible obedience. And the use of this most perfect weapon today should be in clean hands, with a moral tuning fork in the soul of every person. And this, first of all, is characteristic of what the clergyman brings to the troops.

Orthodox priests in Syria

Father Sergiy, now our servicemen are participating in the fighting in Syria. Tell me, in some way, in these difficult conditions, they are spiritually nourished by Orthodox priests?

Yes. Services are held almost daily. At the air base in Khmeimim, a full-time military chaplain is present along with military personnel. Moreover, on major holidays, great holidays, the Russian Orthodox Church sends additional clergy and choristers to participate in divine services not only at the Khmeimim air base, but also at the Tartus naval base.

Just recently, in Khmeimim, an Orthodox chapel was consecrated in honor of the Holy Great Martyr George the Victorious. And the temple in Tartus, in honor of the holy righteous warrior Fyodor Ushakov, should soon be consecrated. Here are the Bishops, both from Tartu and the Bishop who covers the Patriarchate of Antioch with an omophorion and, in particular, the air base in Khmeimim, blessed the construction of Orthodox church clergy. And just recently, they took part with Bishop Anthony Akhtubinsky and Enotaevsky in the consecration of this chapel. The entire staff was present at the consecration.

Therefore, the priests are nearby. Priests are inside military formations, they are together with military personnel, even in these so-called "hot spots".

Our main weapon is prayer

Father Sergius, recently His Holiness Patriarch Kirill spoke about the ideal of a Christ-loving army, citing the war in the Middle East as an example. Is it really impossible to fight against that most terrible enemy only with the help of weapons?

Certainly. Therefore, the Russian Orthodox Church also prays. Our most important weapon is prayer. And the more followers of the Christian faith there are in the world, the purer, the more spiritual, the more peaceful humanity will become.

Therefore, the religion of love, Christianity is such a potential that people should resort to. They should also compare other religions, and, first of all, those people who reject religion altogether and want to be so-called. atheists. Or those who choose the path of pseudo-religion, terrorism. In this case, Christianity reveals the meaning and the basis to which one must resort in order to win in the spiritual battle. In this case, prayer should be the natural state of the soul of an Orthodox warrior.

And, perhaps, that is why the demand for military priests is growing so much?

Certainly, and especially in "hot spots". When people feel that not only the force of arms is needed. You need confidence in your actions. You need confidence in the rightness of your ministry. Inside the military unit, formations. And most importantly, when people turn to Christ, they receive this help. Many people put on Orthodox crosses for the first time. Many are baptized. Many come to confession and Holy Communion for the first time. This is, in fact, a joyful event for the clergy.

Now there are about 170 full-time military chaplains

And tell me, how many military priests are there now?

There are about 170 military clergy today. These are the ones that are assigned. And more than 500 in various capacities, we call them freelance military clergy, serve in military units. Periodically coming, performing divine services, nourishing the flock.

And tell me, can they be called chaplains, is that right?

Well, in the Russian Orthodox Church, the word "chaplain" is more associated with Catholicism or Protestantism. And in our everyday life they are sometimes called chaplains. Which, perhaps, is not entirely correct, but there is such a tendency to call military clergy the same as they are called in a unified way in the West. But I think that every military clergyman, of course, does not change his spiritual inner content from this.

Please tell us what are the requirements for their selection? Do they participate in military exercises together with ordinary military personnel?

First, the selection is quite tough. First of all, it concerns spiritual education. That is, we select those clergy who have a sufficiently high level of both spiritual and secular education. The second criterion is the skills of working in a military environment. That is, they must have experience in pastoral service, in the care of military formations. And third, of course, health. That is, a person must be ready for this service, he himself must express a desire to pass the appropriate selection through the Ministry of Defense, in personnel bodies. And only after that, and on the recommendation of the ruling bishop of his diocese, is he considered by the Synodal Department for Cooperation with the Armed Forces. And this decision is approved by the Minister of Defense of the Russian Federation.

By the way, what are the most pressing issues in your department right now?

I would not say that some issues are especially acute and we are not able to solve them. That is, everything that is happening today is a solvable problem.

Of course, one of these problems is the staffing of military clergy. We have 268 full-time posts, but so far 170 have been appointed. Therefore, in the far regions, in the north, the Far East, full-time positions of military clergymen are not yet fully staffed. And then an appropriate basis for spiritual enlightenment should be formed. That is, we really want the priest to be heard, that the appropriate time and place be allocated where the priest would talk about Christ, about the spiritual foundations of military service to the Fatherland. For this, we still need to go through a lot in the military environment, to ensure that we are understood, heard and given us such an opportunity. Not only, as some say, with each soldier individually, but also with large units at the same time.

From officers to military priests

Father Sergius, many military priests were officers in the past, including you, right?

Right.

Tell me, please, how often does it happen that it is the military who become priests?

Well, firstly, a person who himself has known Christ, he can no longer stop talking about him. If a person was previously in an officer's position, then he understands that the next stage of his service is to carry the word of God already in the holy dignity. But, again, among those whom he knows best and is best oriented in a particular situation within military units.

And therefore, the percentage of those who were previously officers, or have completed military service, perhaps as contract soldiers, is quite high. But this is not the only and correct criterion for the selection of military priests. Because there are military clergy who have never even served in the army.

But at the same time, they are so close in spirit and love to the military units and to those guys who serve in the troops that they have gained such authority. They really became fathers for these military guys. Therefore, here you need to look at the spiritual calling. And the Lord calls. And if so, then a person cannot but serve his neighbor. And who needs it the most? Of course, the military. Because for them Christ is protection. For them, Christ is their support. For them, the Savior is the goal of life. Because it is precisely when they are inside in such difficult conditions that they turn to God sincerely. And in this case, the priest should be nearby. He must support the guys with his prayer, and, first of all, spiritually instruct.

There are more and more believers among the military

And how do priests influence the relationship between military personnel? Maybe the situation with hazing has changed, do they affect moral development?

Probably, after all, the most important thing is that the attitude of a person to society, to the world, to himself and to religion, in principle, has changed. That is, the number of believers who consciously say that they are Orthodox, you said about 78%, now the percentage is even higher, more than 79%.

And most importantly, the guys, the military, are not afraid to confess their faith. They are consciously baptized, go to churches, participate in divine services. This is probably the most important thing that happened with the arrival or participation of clergy in military units.

The second is the change in the internal climate within the military units. Military discipline has changed, or even improved. I think that in many ways these questions, of course, are not only for priests, and it is their merit that hazing is coming to naught. Firstly, these are very correct and competent decisions of the Minister of Defense of the Russian Federation, Sergei Kuzhegetovich Shoigu. And hazing itself, which involves a two-year conscription, when one in relation to the other military personnel are older and younger - this artificial division led to conflicts.

Now this is not. All serve only one year. This time. And secondly, the tasks that the armed forces solve have become, first of all, combat. People are preparing for war. And as a poet, they try to treat their service accordingly. Teachings, transfers, regroupings.

All this suggests that there is no time to engage in some kind of hazing relationship. It is clear that anything can happen. But the attitude of man to man within the military collective is changing for the better. Because they are doing their duty now. Sometimes in isolation from their native land. And very often with the participation of the most serious events that require concentration, the brotherly shoulder of his colleague. All this, well, in combination, of course, improves the situation inside the military units. And the priests are always near.+

That is, during field exercises, they go out together with the military, put up their tents, temples, tents, and try to pray with them. That is, this is, in fact, the real combat work of a military clergyman.

”, published by the Moscow printing house in the reign of Alexei Mikhailovich, in the chapter determining salaries to military ranks, a regimental priest is already listed.

Regimental priests represented the most numerous detachment of the military clergy, they were equated with officers in the rank of captain and received almost the full captain's ration: a salary of 366 rubles a year, the same number of canteens, not counting other types of allowances. For length of service, salary increases were established: for 10 years of service in the military department - 25% of the salary, for 20 years - half of the salary.

By the end of the 19th century, there were about 5,000 members of the military clergy in the Russian army and navy. The number of priests in the Russian army was determined by the states approved by the Minister of War.

The main task of the priest in wartime, in addition to performing divine services, was to influence his flock by personal example, firmness of spirit in the most difficult situations, steadfastness in the performance of military duty. They also participated in taking the oath of recruits.

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

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

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

Modernity

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

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

The position of the Church in relation to military service is based on the fact that military service is saving for a Christian, provided that the commandments of love for God and neighbor are observed, up to the readiness to lay down one’s life “for one’s friends”, which, according to the word of Christ the Savior, is the highest manifestation of sacrificial Christian love (John 15:13).

The Russian Orthodox Church sees an urgent need for the revival of the spiritual foundations of military service, calling on servicemen to deeds and prayer.

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

In preaching about Christ the Savior, the pastor is called upon to inspire military personnel for military service. Preservation of peace in the soul is a very difficult matter, especially in the context of the performance of military duty, which requires from the soldier deep inner work on himself and special pastoral counseling. The purpose of a military priest is to become the spiritual father of military personnel, civilian personnel of military formations and members of their families, to help them comprehend their duty from a Christian point of view.

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

Military chaplains are called upon to instill in the military a spirit of mutual aid and fraternal support. At the same time, military priests should not take on functions that go beyond their status.

I. General provisions

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

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

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

1.3. Diocesan Bishops:

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

1.4. The military clergy of the Russian Orthodox Church are full-time and freelance military clergy.

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

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

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

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

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

II. Requirements for military chaplains

2.1. Military chaplains must meet the following mandatory requirements:

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

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

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

III. Tasks of the military clergy

3.1. The main tasks of the military clergy are:

• performing worship and religious rites;
• spiritual and educational work;
• participation in events held by the command for the patriotic and moral education of military personnel (employees) and members of their families;
• assisting the command in carrying out preventive work to strengthen law and order and discipline, prevent offenses, hazing and suicidal incidents;
• advising the command on religious matters;
• participation in the formation of relations in collectives based on the norms of Christian morality;
• promoting the formation of a healthy moral climate in the families of servicemen (employees).

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

IV. Organization of the activities of the military clergy

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

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

In the absence of obstacles, candidates undergo appropriate training according to the programs developed by the Synodal Department and the Directorate for Work with Believer Servicemen of the Armed Forces of the Russian Federation (hereinafter referred to as the Armed Forces of the Russian Federation).

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

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

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

4.3. Full-time and non-staff military chaplains remain clerics of the dioceses in whose canonical jurisdiction they are.

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

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

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

4.5. In case of relocation of a military or law enforcement formation outside the diocese, the secondment of full-time military priests to the place of new deployment is carried out in the manner provided for in clause 4.4 of this Regulation.

With the reduction of the regular position occupied by a military priest, the seconded clergyman returns to serve in his diocese.

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

4.7. Disputable issues that arise in the course of the work of military priests are subject to settlement by the diocesan bishop of the diocese on whose territory the military or law enforcement formation is located, together with representatives of the Synodal Department for Cooperation with the Armed Forces and Law Enforcement Agencies and the relevant bodies of the military or law enforcement formation.

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

With regard to seconded clergy, decisions on promotion are made by the diocesan bishop of the diocese in whose canonical jurisdiction the seconded clergyman is located, on the proposal of the diocesan bishop of the diocese on whose territory the corresponding military or law enforcement formation is located, as well as the Synodal Department for Cooperation with the Armed Forces and law enforcement agencies or the commander (head) of a military or law enforcement formation.

4.9. Decisions on the imposition of canonical bans on clerics from among military priests are made by the diocesan bishop (church court) of the diocese on whose territory the corresponding military or law enforcement formation is located on the proposal of the Synodal Department for Cooperation with the Armed Forces and Law Enforcement Agencies or the commander (chief) of the military or law enforcement formation .

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

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

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

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

4.12. The military priest, in the manner prescribed by the regulations of the relevant military or law enforcement formation, is provided with a room that allows, according to church canons, to perform divine services, as well as a room for non-liturgical work with military personnel.

4.13. For the organization of daily activities in a military or law enforcement formation, the command may provide the military priest with the means of communication necessary for his service, transport, and other necessary practical assistance.

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

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

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

V. Duties of the full-time military chaplain

5.1. The military priest must:

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

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

- Under the military and law enforcement formations in this Regulation, we mean a subdivision, military unit, formation, association, educational institution, any other formation of the federal government body in which military positions and law enforcement service positions are established.

Press Service of the Patriarch of Moscow and All Russia

You won’t surprise anyone with military priests in the Russian army - “priests in uniform” organically fit into the modern Russian army. Before carrying the word of God into the ranks, army priests must undergo a month-long course of combat training. The other day, such training began at the Military University of the Ministry of Defense. The “cadets in cassocks”, who was there, told the “Culture” special correspondent, as if in spirit, why they needed the army.

Shooting is canceled

Officially, according to the staff list, their position is called "assistant commander for work with religious servicemen." The rank is high: one military priest ministers to a large formation - a division, a brigade, a military university, this is several thousand people. Despite the fact that they themselves are not military personnel, they do not wear epaulettes, and by virtue of their spiritual dignity they are generally forbidden to take up arms, military priests undergo a military training course every three years.

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

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

Surovtsev himself is from the regular military. But for the sake of his current position, he had to remove his shoulder straps - a civilian should manage the priests. “It is the chaplains who have military ranks, while our priests have no shoulder straps,” Alexander Ivanovich smiles. Back in the early 1990s, he was seconded to the Synodal Department of the Moscow Patriarchate for interaction with the Armed Forces and law enforcement agencies, and in fact stood at the origins of the institution of the military clergy in the army.

As Surovtsev said, within a month, cadets-priests will have to master the basics of tactics and other sciences. From the further list of topics - spiritual and educational, moral and psychological, philosophical and political science, socio-economic - my head went around. I think I don’t have one, so the military priests are looking forward to leaving “in the field” with special impatience - to training grounds and shooting ranges. This year, they will not be given weapons in their hands - there were too many rumors about the participation of their predecessors in the shooting. The media were full of photos of priests with Kalashnikovs, the signatures were not very benevolent. Therefore, this time the Ministry of Defense decided not to set themselves up, and not to set up the priests. True, some grumble.

So what? - said Archpriest Oleg Khatsko, he came from Kaliningrad. - In the Scriptures it is written "thou shalt not kill." And about the fact that a clergyman cannot take up arms, there is not a word.

If you can’t shoot, then what will the priests do at the shooting range? Watch how military personnel make holes in the targets and bless them for a well-aimed shot. Among the practical exercises for priests, it is planned to get acquainted with the field station for working with religious servicemen, which will be deployed at one of the training grounds in the Moscow region. Such a tent type is also available at the Military University - in case of departure of cadets and students permanently studying here for field classes. Archpriest Dmitry Solonin, assistant to the head of the university, will tell and show everything to his fellow priests who arrived for advanced training - many of them brought camping sets of church utensils with them. By the way, there is also a permanent camp temple in the Russian army - so far there is only one, in Abkhazia, on the territory of the 7th Russian military base in the city of Gudauta. The local archpriest Vasily Alesenko believes that soon they will build a stationary temple. “All the will of God,” he told me. “Well, a bit of help from the Ministry of Defense.”

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

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

Orthodox Shepherd

I have always wondered - how do they turn to military priests in the army? Do they have military uniforms or camouflage cassocks? Are soldiers supposed to salute the priests, after all, after all, the assistant (consider deputy) of the commander?

I overheard how our priests decipher the word "priest" - the shepherd of the Orthodox sheep, - Alexander Surovtsev smiles. - In general, it is true ... There are no special recommendations for addressing priests in the army. Honor is definitely not required to be given - their rank is not military, but spiritual. Most often, the priest is addressed: "father."

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

I heard everything - both the holy father, and even “Your Eminence” sounded from the lips of the authorities, many generally hesitated, not knowing what to call it, - Archpriest Oleg Khatsko laughs. - But it is better to let the commander choose the appeal himself.

Priest Dionysius Grishin from the airborne training center (himself a former paratrooper) also recalls, not without a smile, how he experimented with greetings.

I approach the line of soldiers, and as I roar in a bass voice: “I wish you good health, comrade soldiers!” Father Dionysius naturally shows. - Well, in response, as expected, they answer: “We wish you good health ...” - and further confusion. Someone fell silent, someone out of order - "comrade priest", "comrade father." And somehow a mischief-maker came across, who also played bass, while his comrades thought about how he would give out: “We wish you good health, comrade pop!” I just laughed, but in the future I just said hello, not in a military way.

With the form, too, everything is simple - the priests serve in church clothes, as it should be. But field camouflage is given to them - at will. In it and during exercises it is more convenient to move through the forest-fields, and it doesn’t get as dirty as a cassock.

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

The military priests are not particularly obsessed with fasting either.

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

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

In Chechnya, during the war, the soldiers were drawn to the priest, hoping to find moral support from him, the opportunity to strengthen their spirit by hearing a wise and calm word, - recalls reserve colonel Nikolai Nikulnikov in an interview with Kultura. - As a commander, I did not interfere and I myself always treated the priests with respect - after all, they went with the fighters under the same bullets. And in civilian life, while serving in the Ulyanovsk landing brigade, I was convinced that the word of a priest disciplines. Here the fighters visited the confession of a good priest or just served in the temple - certainly do not expect drinks or other violations from them. We can say: what is the pop - such is the regiment. They know how to set up people to complete the task without any commands.

Junker gentlemen

In the Russian army, according to statistics, 78% of believers, but few have knowledge that extends beyond the prayer "Our Father". “There are many believers - few enlightened ones,” Father Vasily complains. “But that’s what our mission is to strengthen the spirit and mind of our flock.”

The guys now join the army with faith in their hearts, we only help them, - says Archpriest Oleg Novikov from the Kostroma Academy of RKhBZ (radiation, chemical and biological protection). - This year, immediately after entering the academy, forty young men came to the temple. And no one forced them to do so.

Father Oleg recalls an episode 17 years ago, when the film "The Barber of Siberia" was filmed in Kostroma - 300 cadets of the school were involved. They were given a cadet uniform, with which they did not part either in the classroom or even during dismissals to the city. To get used to the image. Grandmothers on the streets cried, recognizing the cadet uniform on the cadets - the same as in the surviving photographs of their fathers.

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

When on New Year's Eve Nikita Mikhalkov left for Moscow with the actors, the Junkers got a vacation from working in the cinema. They seemed to be able to relax. But no! They got so used to their new essence that when they entered the temple, they sang “Our Father” and other prayers even better and more conscientiously than in the presence of their film mentors.

They did it absolutely sincerely, that's the main thing, - says Father Oleg. - Not under compulsion, but only of their own free will.

Oleg Novikov himself also graduated from the Kostroma Military School.

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

Friends, especially those who still serve in Kaliningrad, joke: they say, was it worth it to leave the school in order to return here again, even as a military priest.

When we were already saying goodbye to the heroes of this essay, a chant was heard within the walls of the Military University. The priests unanimously deduced: “It is worthy to eat as if it were truly blessed Theotokos, Blessed and Immaculate and the Mother of our God-oh-oh ...”

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

Salary for a priest

The decision to create an institution of military clergy in the Russian army and navy was made on July 21, 2009. The first in 2011 was Father Anatoly Shcherbatyuk, who was ordained a priest at the church of St. Sergius of Radonezh in the city of Sertolovo, Leningrad Region (Western Military District). Now there are more than 140 military priests in the army. Their composition is proportional to the ratio of believing military personnel. Orthodox make up 88%, Muslims - 9%. There is only one Buddhist military priest so far - in a separate motorized rifle brigade in the Buryat city of Kyakhta. This is the lama of the Murochinsky datsan monastery, reserve sergeant Bair Batomunkuev, he does not pretend to have a separate temple in a military unit - he performs rituals in a yurt.

In 1914, about 5,000 regimental and ship priests and several hundred chaplains served in the Russian army. Mullahs also served in national formations, for example, in the "Wild Division", staffed by people from the Caucasus.

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

The church "table of ranks" influenced the monetary allowance paid from the treasury of the military department, and other privileges. For example, each ship priest was entitled to a separate cabin and a boat, he had the right to moor the ship from the starboard side, which, apart from him, was allowed only to flagships, ship commanders and officers who had St. George awards. The sailors were obliged to salute him.

In the Russian army, Orthodox priests resumed their activities almost immediately after the collapse of the Soviet Union. However, this happened on a voluntary basis and their activities depended heavily on the will of a particular unit commander - somewhere they didn’t let priests on the threshold, but somewhere they threw open the doors wide, and even senior officers pulled themselves to attention in front of the clergy.

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

The priests are paid by the Ministry of Defense. Recently, they were given a 10% bonus for the difficult nature of the service and irregular working hours. 30-40 thousand rubles began to come out per month. As it became known to Kultura, now the defense department is considering the possibility of equating their salaries with those received by the military in a similar position of assistant commander of a formation - it will turn out to be about 60,000. With God's help, you can live.