Orthodox parish of the Church of St. Nicholas in the city of Slyudyanka. Orthodox parish of the Church of St. Nicholas of Myra in the city of Slyudyanka Third Rome Orthodox

Valery Pavlovich Filimonov is a famous writer-hagiographer, academician of the Petrovsky Academy of Sciences and Arts, specialist in the field of biocybernetics and control systems. For many years he has been active in the public movement “For the right to live without TIN, personal codes and microchips,” writes books and articles, and gives radio broadcasts exposing the great lie of globalism and showing ways to confront this system of world evil. Valery Pavlovich also appeared on television, on Round tables and Parliamentary hearings in State Duma, at many forums and conferences, gave lectures in a variety of audiences. In addition, he is the author of a number of books about the saints of the Russian Land, whose prayers, without a doubt, support him in all good endeavors and help him in difficult public service.

Naturally, workers like Valery Pavlovich and their active work in the field of educating people in the field of globalization processes evoke anger and envy among the enemy of the salvation of the human race and among those who have become a toy in his hands. Slander, slander, lies are their favorite methods. Often slanderers dress themselves in sheep's clothing in order to attract the gullible to their side. It happened this time too: Valery Pavlovich Filimonov is vilified by the authors of the “Orthodox” website “Moscow - the Third Rome”.

Many believers who read publications on this resource are perplexed: it would seem that if Orthodox people (writer V.P. Filimonov, lawyer O.A. Yakovleva and others) on the one hand and the M3R website on the other, do the same thing case, they are fighting against ecumenism and globalization, then why does the second side constantly attack the first, using unscrupulous methods, throwing mud at like-minded people? There are no answers.

And the latest publication seems to have crossed all possible boundaries. Yesterday “M3R” posted another “fried” note discrediting the good name of V.P. Filimonov, with a scandalous title: “BE CAREFUL AND CAREFUL! V.P. FILIMONOV - CRIMINAL STATUS - “THIEF”. After the “oohs” and “aahs” of unknown authors, a whole series of sensational “exposing evidence” was posted - scans from the databases “Anticriminal of the Russian Federation” and the RUOP of St. Petersburg, according to which V.P. Filimonov is identified as a criminal subject, who in the past was part of “a serious structural grouping."

Only in these “material evidence” there is one inconsistency: in the RUOP database, indeed, a criminal appears - Valery Pavlovich Filimonov, born on July 27, 1946, and the Orthodox writer Valery Pavlovich Filimonov was born on Kazanskaya on July 21, 1946.

As the anonymous author of the article states, they “did not make this information public for a long time, because... “We hoped that Valery Pavlovich would stop his destructive activities.” It turns out that during this “long” time the would-be detectives didn’t even bother to compare the dates of birth of the criminal and the writer and laid out the “irrefutable evidence” as is?!! No wonder they say: “A thief’s cap is on fire.” It's a funny parallel...

And here is the “material evidence”:

The Caucasian hermit, monk Constantine, recently expressed his attitude towards the scandalous website “Moscow - the Third Rome” as a yellow press, on behalf of the monastery brethren: “We do not recommend visiting the site “Moscow - the Third Rome”, since it abounds in such materials calculated, looks like people with an unstable psyche” (http://pustynnik.rf/o-prorochestvax/).

As for Valery Pavlovich’s good name, his authority among prudent people will only increase. And, undoubtedly, the Lord will invisibly strengthen this person worthy of respect, according to His word: “Blessed are you, when they revile you, and destroy you, and say all kinds of evil things against you who lie, for My sake: Rejoice and be glad, for your reward is many in heaven.” (Matt. 5:11).

Answers to questions from visitors to the Missionary-Apologetics Project “Towards the Truth”...

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456. Hello Maxim Valerievich. Today I read an article on 3rm.info under the following heading: “Patriarchs Bartholomew, Cyril and Metropolitan Hilarion, the worst heretics in the Universe.” There are also a lot of links, photos and videos about the tender love of our hierarchy with heretics and masons. I would like to know your opinion: about the “Moscow-Third-Rome” website, about the material presented there, about the upcoming Pan-Orthodox Council (8th?!). And also get good advice from you on how to live in our apostasy time? How to not remain silent so as not to betray God? In order not to fall away from the Mother Church? Best regards, Dimitri.

Save us, Lord Jesus Christ!

"Be careful - the temptation of pseudo-Orthodoxy"- a section devoted to the problem of pseudo-Orthodox teachings, superstitions, schism and young age...

08.02.2016.
With hope for our salvation,
Maxim Stepanenko, employee
Missionary Department
Tomsk Diocese of the Russian Orthodox Church

Are the words or thoughts of historical figures often distorted to suit the ruling party or ideology? Take, for example, Nietzsche's harmless doctrine of the superman, the God within us. It led Germany and the whole world to a world war, just as the idea of universal equality led to the War of Independence and gay pride parades. The history of Russia is rich in such concepts: they emerge every time a people stands at a crossroads. One of these theories is the legend of the Third Rome. Why Moscow is the Third Rome, how to understand this today, did the modest monk think that his words would be speculated on for centuries? Let's talk about this in our article.

How it all began: letters from Filofey

A long time ago, in the first decades of the 16th century, the Pskov clergyman Philotheus wrote a series of epistles. The first - about the sign of the cross - he addressed to Grand Duke Vasily, the second - against the astrologers - to the clerk, the prince's confessor. These were letters of warning against the dangers of that time: astrologers, heretics and homosexuals. In his address to the ruler, he calls him “the guardian of the church throne” and “the king of all Christians”; he calls Moscow a “kingdom” in which all Christian lands came together, forming here a spiritual Orthodox center - the “Romean Kingdom”, Rome. And further: “The first Rome and the second fell; the third one is worth it, but the fourth one won’t happen.”

It is not known whether Philotheus was the founder of this concept. According to some sources, Metropolitan Zosima’s letters discussed the theory of the Third Rome 30 years before the Pskov monk. Describing the essence in the same way, Zosima called Moscow “Constantinople’s successor.” To understand what the Russian churchmen had in mind, you need to plunge into the history of that time.

Historical situation

In 1439 he concluded the Union of Florence with Rome, recognizing the primacy of the Pope and retaining only formal rituals from Orthodoxy. It was a difficult period for Byzantium: the Ottoman Turks stood on the threshold, threatening its independence. Constantinople hoped for the support of Western kings in the war against the invaders, but it never received help.

The capital fell, the patriarch and the emperor were killed. This was the end of the Eastern Roman Empire.

Position of the Russian Orthodox Church

Until this moment, the supreme ruler of the Russian local church and the kings could only be anointed by the patriarch - the vicegerent of God on earth - and only in Constantinople, this human embodiment of the kingdom of Christ. In this sense, the Russians were dependent on their eastern neighbor. Grand Duke for a long time lay claim to the royal title. In 1472, Ivan III even married Zoya, the daughter of the last Byzantine emperor. With her, Ivan took the double-headed eagle as a symbol of the new state. Formally, he had the right to a fief - his wife's inheritance.

From the point of view of the Russian clergy, the union was a betrayal towards Orthodox Church, a departure from the true faith. The empire paid for this with the invasion of Muslims. The Roman kingdom - Christ's patrimony, and with it the rights of the patriarch, passed to the only remaining stronghold of Orthodoxy - the Russian local church. And here now stands the Third Rome - this is the earthly kingdom of God on earth.

First and Second Romes

According to Philotheus, First Rome is the ancient Eternal City, which was destroyed in the 9th century. nomads after the division of churches into Western and Eastern. The Latins were mired in the “Apolinarian heresy” and betrayed the ideals of Christ. The Roman kingdom passed to Constantinople.

The Second Rome stood strong until the 16th century, and then was destroyed by the Ottoman Turks as punishment for spiritual betrayal. The conclusion of the Union of Florence was perceived as a heresy, from which the Russian Grand Duke, later the Tsar, had to protect Rus'.

The Third Rome is Moscow

Was there a political calculation in Filofei’s words? Of course, the kingdom of God must have strong central power and influence in the international arena. But the political situation was not the Pskov monk’s concern.

After the Russian Church inherited the rights of the Byzantine patriarchate, it:

It became independent, the metropolitan did not need to bow to Constantinople, he was appointed from the local clergy, and not from the Greeks.
The Russian ruler was able to crown the prince as king and demand his protection.

The idea of the Third Rome was proven by the author from prophetic books - Old Testament tales about the four earthly kingdoms and four beasts. The first - pagan - disappeared during the times of Egypt, Assyria and old Europe. Second kingdom - Latin ( Ancient Rome), actually the first Christian; third - Byzantium. The fourth - earthly - must become the last, since the Antichrist himself will destroy it and thereby herald the end of the world.

The monk's messages contained more fear of the apocalypse than pride in the rise of the Russian Church. If Moscow collapses, not only Christianity will fall - it will be the end of humanity. Therefore, the prince, whom the Russian metropolitan anointed as king, must protect the true faith from infidel Muslims and heresies, including Catholicism.

How were Filofei’s words received in society?

Unlike the pessimistic author, Russian churchmen highlighted the positive side of the concept: pride and greatness. The Third Rome is the pillar of all Christianity. It is not surprising that right up to Nikon’s reform, the monks’ words were retold in every possible way in stories and parables:

The Novgorod “Tale of the White Cowl” (1600) says that in ancient times Constantine the Great gave Metropolitan Sylvester a cap - a symbol of high church rank. The Russian clergyman was embarrassed and did not accept the gift, but the relic returned to Moscow through Novgorod, where the new ruler rightfully accepted it.
The parable of the Crown of Monomakh: about how not church, but secular royal regalia came to Rus', which passed to the rightful anointed of God - the first Tsar Ivan the Terrible.

Despite the fact that it was a difficult time for the unification of Russian lands into a single Russian state, the concept of the Third Rome is not mentioned anywhere in official documents. Based on the above, we can conclude that the idea was fashionable among the clergy, who defended the independence of the church and their privileges. For a very long time it did not have any political significance.

Third Rome and Nikon

In the original sound of Philotheus there was a protest not only against Muslims, but also against heresy. It meant science and any innovations. Nikon's reform to unify church rituals was also a departure from tradition. Supporters of Avvakum perceived Nikon as the Antichrist - the fourth beast who would destroy the last Roman kingdom.

The writings of Philotheus and all legends and parables that directly or indirectly pointed to the theory of the Pskov monk were officially banned, because they proved the legitimacy of the Old Believer rules. The schismatics took this idea with them to Siberia and remote monasteries. Until now, Old Believers believe that the Third Rome is the old Old Testament Moscow church, which exists as long as they, its true and only representatives, are alive.

What happened next?

It seemed that both the church and the political elite had forgotten about the concept of the Third Rome. But in the second half of the 19th century it received a new birth. In connection with the establishment of the Patriarchal Throne in Russia and the fact that the Russian people urgently needed a unifying idea, Filofei’s letters were published. The theory “Moscow is the Third Rome” became publicly available, the essence of which changed slightly: all references to heresy were removed, only words about Muslims remained.

The Russian philosopher V. Ikonnikov proposed an interpretation that strengthens the imperial claims and ideology of Russia: Moscow, after the fall of Byzantium, took its rightful place in international relations, it is the savior of Christianity and humanity, because “there will be no fourth Rome.” This is its historical role, its mission, on this basis it has the right to be a world empire.

Subsequent transformations of the theory

From this moment on, Russia is called the Third Rome as a stronghold of humanity, attributing to it a great mission. Slavophiles and pan-Slavinists especially tried to strengthen this idea. V. Solovyov, for example, believed that Russia has a key role in uniting East and West, all Christians under the auspices of Russian Orthodoxy. The historian I. Kirillov wrote that the theory of Moscow as the Third Rome is the same Russian idea, national self-determination, self-awareness, which the country has so lacked all this time. The Orthodox must not only unite all fraternal peoples around themselves, but also strike at the Muslim Ottoman Empire so that she doesn't attack first. During the liberation wars on the Balkan Peninsula, ideas became extremely popular among the people.

From then on, Philotheus’s words finally became political, and their spiritual and ecclesiastical meaning was crowded out.

The theory was interpreted differently during the formation of the Soviet state, but already with the advent of Stalin, research was carried out, chronicles and legends were studied. It has been proven that the concept of the Roman kingdoms concerned only spiritual matters.

This is understandable. The great Soviet state did not need other theories other than the victory of communism throughout the world in order to rally neighboring peoples around itself. And religion was banned. The tales of the Pskov monk were even removed from textbooks.

Our days

The USSR collapsed, the people turned to God and again began to look for hints of the Russian path in their history. All studies and publications, from Filofey to Berdyaev and Solovyov, were resurrected, explaining why Moscow is the Third Rome. The theory has been included in all history textbooks as a political one, which also points the Russian people in the right direction of development. Nationalists again started talking about Russia's mission in world history.

Religion these days is separated from the people, nevertheless, the top officials of the state often go to church, Orthodoxy classes are introduced in schools and universities, and the Patriarch is listened to when making diplomatic decisions. How can one be surprised that Western political scientists sometimes explain Russia’s place in the international arena using the concept of the Third Rome!

So, Pan-Slavism, Bolshevism, Soviet expansionism, the Russian national idea, the true path, the historical mission - all this was explained by the concept of the Third Rome, described by the monk Philotheus in 1523-1524. Did the clergyman know that his words would find such wide application? If you study the context (the complete record of the messages) and the historical situation, you can see that there is no great political connotation in the theory. Only religious, apocalyptic, church fear for the independence and strength of the Russian Church. However, over the course of several centuries, Philotheus’s words were still mercilessly exploited by those who benefited from a different interpretation, and acquired a different meaning. How should we understand “Moscow - the Third Rome” today? As with all other historical ideas, everyone must decide for themselves whether to consider it a product of that time or to explain the current state of affairs with a theory.

In the first half of the 16th century. It was associated with the philosophical concept of moving the “center of the world” to the capital of the Russian state. Its author is traditionally considered to be the monk of the Pskov Eleazar Monastery Philotheus. In letters of 1523-1524 to the clerk Mikhail Misyur-Munekhin and the Grand Duke of Moscow Vasily III, he spoke about the role of “earthly Rome” that Moscow was supposed to take.

This idea, called in science translation imperii(from Latin “transition of empire”), first appeared in ancient sources and wandered from era to era. The “First” Rome, nicknamed by contemporaries caput mundi(from Latin “capital of the world”), was the center of civilization, the bearer of supreme power on earth. After the collapse of the Western Roman Empire as a result of the barbarian invasion, Constantinople became the new, “second” Rome. In the capital of the Byzantine Empire, which the inhabitants themselves called nothing less than the Eastern Roman Empire, this philosophy was supplemented with Christian meanings. The new center of the universe has become a place of pilgrimage for those eager to atone for their sins and receive forgiveness. But the “second” Rome was not destined to exist for long: in 1453, the Ottoman Turks captured the city, and it ceased to be the center of Christian power. The question arose again - who will become the guardian and support of the Christian faith on earth.

In the intellectual environment of Orthodox peoples, prototypes of a center began to emerge - the keeper of the covenants of Orthodoxy: the Serbs, for example, considered Belgrade to be the future “third Rome”, the Bulgarians - Veliko Tarnovo. However, in the second half of the 15th century, most of these territories were under the rule of the Ottoman Empire. The only independent Orthodox kingdom remained the Russian state. At that time, it threw off the yoke of the Mongol-Tatar yoke and gradually became a powerful centralized state.

According to the version of Philotheus’ message that has reached us, “The first two Romes perished, the third will not perish, and the fourth will not exist”. This thesis verbally cemented his status as the last leader of the Christian world. Despite the seeming absurdity of such self-proclamation, the formula “Moscow is the Third Rome” was accepted by many.

The strengthening Russian state had to gain a political foothold on the world stage. With the religious “transition of the empire” from Constantinople to Moscow, the need arose for political continuity from Byzantium. Legends arose about his descent from the brother of the Roman Caesar Augustus; about the Monomakh cap, supposedly given to the Russian prince by the Byzantine emperor; about the white hood, which traces its history back to Constantine the Great. All this was reinforced by the last Byzantine emperor, Sophia Paleologus, by his adoption of the royal title and Byzantine coat of arms. The autocracy itself was built on the concept of “Moscow - the Third Rome”: the sovereign of all Rus' was not only a political leader, but also guaranteed the preservation of Orthodox church canons and purity of morals.

Also, the status of the Third Rome meant for Moscow a number of “ecumenical” responsibilities, which were also beneficial to the Western Christian world. Rus', as the defender of the Christian faith, became responsible for Christians who were subjects of the Ottoman Empire, and therefore had to actively participate in the fight against the Ottoman Turks, who conquered one after another territory of Europe.

Later, the ideas of the monk Philotheus fell into oblivion and were again in demand only in mid-19th century. Then the concept of “Moscow - the Third Rome” began to be used by Slavophiles. They substantiated with it the historical, “third” path of Russia, which is different from the West and East.