Mitred Archpriest Nikolai Balashov - biography, creativity and interesting facts

Balashov Nikolay Vladimirovich

1956

Russian Orthodox Church

Third generation of modernists

San: archpriest

Graduated: Faculty of Chemistry, Moscow State University, MDS, SPbDA

Organizations: Publishing Council of the Russian Orthodox Church, DECR, Church and Perestroika (movement), Moscow Patriarchate Commission for Dialogue with the Russian Church Abroad, Synodal Liturgical Commission, Inter-Council Presence of the Russian Orthodox Church, Commission for Negotiations with Ukrainian schismatics, Patriarchal Center of Old Russian Liturgical Tradition

Press: Resurrection (radio program), Spiritual Library (cultural center), Cephas (newspaper), Russian Way (publishing house), Christian Russia (association), Danilov Monastery (publishing house)

Influenced by: Vitaly Mikhailovich Borovoy

,
Mikhail (Mudyugin)
,
Fudel Sergey Iosifovich
Direction: Church reform

,
ecumenism
,
liturgical renewal movement
Modernism

(1956) - Archpriest of the Moscow Patriarchate. One of the main figures in church reform in the Russian Orthodox Church. An extreme modernist, an immoralist, an active participant in ecumenical contacts. Participant in the preparation of the Eighth Ecumenical Council.

Content

• 1 influences
• 2 education
• 3 hierarchy
• 4 ecclesiastical positions
• 5 organizations
• 6 press
• 7 liturgical renewal movement
• 8 ecumenism
• 9 Eighth Ecumenical Council
• 10 views 10.1 translator of the book by the Anglican atheist J. Robinson
• 10.2 immoralism

church positions

From 1985 to 1989, he collaborated freelance with the Publishing Department of the Moscow Patriarchate.

From 1998 to 2000 – employee of the secretariat of the Synodal Department for External Church Relations for relations between the Church and society. In 2001 – 2002 – and. O. DECR Secretary for Inter-Orthodox Relations and Foreign Institutions. Since 2002 – DECR Secretary for Inter-Orthodox Relations.

Since December 2003 - Secretary of the Moscow Patriarchate Commission for Dialogue with the Russian Church Abroad. Since April 2005 - member of the Commission for the Affairs of Old Believer Parishes and for Interaction with the Old Believers. In 2009, he was appointed deputy. Chairman of the DECR.

He took part in the development of the “Fundamentals of the Social Concept of the Russian Orthodox Church.” Coordinator and scientific editor of the research project “Church reforms. Discussions in the Russian Orthodox Church at the beginning of the twentieth century. Local Council of 1917–1918 and the pre-conciliar period”, carried out by the Round Table on Religious Education and Diacony at the DECR with the assistance of the Catholic Foundation “Russia Cristiana” (Italy).

Participant of the conference “The Sacred Gift of Life” (Moscow, 2000).

Member of the Synodal Liturgical Commission. Member of the Inter-Council Presence (since 2009). member of the Presidium of the Inter-Council Presence (since 2014).

Eighth Ecumenical Council

Father Nikolai Balashov is a participant in the preparation of the Eighth Ecumenical (Great and Holy) Council.

Participant of the Fourth Pre-Conciliar Meeting June 6 - 13, 2009 in Chambesy.

Participant in the meetings of the Inter-Orthodox Commission for the preparation of the Holy and Great Council (Chambesy, December 10 - 16, 2009 and February 22 - 26, 2011).

On March 6 - 9, 2014, he takes part in the Meeting of Primates of the Orthodox Churches, at which a decision is made to convene the Ecumenical (Pan-Orthodox) Council in 2021.

Participant of the First, Second, Third and Fourth meetings of the Special Inter-Orthodox Commission for the preparation of the Pan-Orthodox Council.

Participant of the Fifth Pre-Conciliar Meeting (Chambesy, October 11 - 16, 2015).

Participant of the Meeting of Primates of Local Orthodox Churches (Chambesy, 2021).

Beginning of the biography

The hero of this article, Balashov Nikolai Vladimirovich, was born in the fifties of the twentieth century. He did not set out on the path of serving the church in his youth, but went to this decision for quite a long time.

Nikolai Balashov received one of his several higher educations at Moscow State University, where he graduated from the Faculty of Chemistry. In the eighties he had to work in construction. At this time, he already felt that his true calling was not this at all, so he studied the Holy Scriptures and the heritage of the holy fathers.

views

translator of the book by the Anglican atheist J. Robinson

Translator of the book by the Anglican atheist “bishop” John Robinson “Being Honest to God.” In 1993, Fr. Nikolai Balashov introduced Orthodox Christians to the views of this, as he puts it, “an outstanding apologist for the Church before the world and, no less important, for the world before the Church.”

According to J. Robinson, who was influenced by the atheistic ideas of Dietrich Bonhoeffer, the Christian doctrine of God, the Supernatural, the Invisible, the Omnipresent and the Omnipotent should be rejected. He denies everything supernatural and otherworldly in God, in the life of the God-man Christ - His existence before the Incarnation, His sinlessness, and considers it sufficient to accept Christ as a true man. With these anti-Christian views, as Fr. Nikolai Balashov, J. Robinson “wholly accepted the doctrine of God expressed in the New Testament and embodied in the Creeds.” Indeed, J. Robinson argued that he “believed” in the Incarnation of the Son of God in the atheistic sense that “Christ - fully and completely man, and no more than a man - so completely embodied the idea of ​​\u200b\u200bthe self-expression of God that In Christ one can say that He is “God’s man,” that “God was in Christ,” and even that He was “God for us.”

The Christian teaching about the end of the world “has become not only implausible, it has ceased to be relevant to life,” assures J. Robinson in a retelling by Fr. Nikolai Balashov.

J. Robinson vividly provides a religious justification for everyday earthly life in a community: “It can be said without exaggeration that the concept of the body forms the cornerstone of Paul’s theology.”

J. Robinson distinguished himself as a defender of pornography. In 1960, he testified for the defense in the trial of pornography in David Lawrence's novel Lady Chatterley's Lover. O. Nikolai Balashov quotes the words of J. Robinson: “Lawrence tried to portray sexual relations as something sacred in its essence... For him, the flesh is a sacrament of the spirit... The positive significance of the book from an ethical point of view is that it emphasizes: sex is not just using another person, but also an expression of respect for his dignity.”

amoralism

In line with the views of J. Robinson and Archbishop. Mikhail (Mudyugin) Fr. Nikolai Balashov categorically does not accept “the inability to creatively respond to the challenge of modernity and, as a result, a cowardly flight from reality into a parallel, ghostly world of pseudo-spiritual dreams” [2], which he considers everything otherworldly and supernatural to be a ghostly world. Therefore, in the writings of Fr. Nikolai Balashov does not speak about God Almighty, about God the Judge, about Christ the Redeemer. “Christianity” in the views of Fr. Nikolai Balashov is everyday life - food, sleep, marital relationships - contained within the framework of a religious community. But since Christians have some incomprehensible Fr. Nikolai Balashov and other immoralists have ethical problems, then it is necessary to justify atheism and immoralism in this way in order to calm the conscience of the church masses.

O. Nikolai Balashov is a supporter of the most radical “reforms” in the field of morality.

He is a supporter of “non-abortive” contraceptives and artificial insemination. In particular, Fr. Nikolai Balashov considers the use of contraceptives ethically neutral, “if postponing the birth of a spouse’s children is prompted by the need to provide appropriate upbringing for those already born, or by the health status of one of the parents, or by caring for seriously ill family members, and similar compelling reasons.”

On the other hand, artificial insemination, according to the new commandment of Fr. Nikolai Balashov is also “a completely appropriate way of using medical knowledge, allowing Christian marriage to realize one of the main goals: procreation.”

Thus, Fr. Nikolai Balashov draws conclusions that are directly opposite to morality: he approves of contraception because the essence of marriage, supposedly, is not childbearing, but a comfortable earthly life in all respects. On the contrary, artificial insemination is approved by Fr. Nikolai Balashov, because procreation is one of the main goals of marriage. With amazing ingenuity, Fr. Nikolai Balashov draws equally immoral conclusions from contradictory premises.

Overall, Fr. Nikolai Balashov advocates the destruction of the foundations of traditional society and the family, which he condemns for “the absolutization of the ancient patriarchal society, the tendency to underestimate the talents of women.” In the name of the political slogan of equality, Fr. Nikolai Balashov calls for expanding the rights of women in the Church: “Why do they always say during divine services: “Through the prayers of the saints our fathers...” - after all, there were also holy mothers and wives equal to the apostles? And really, why?.. our long-term insensitivity to these issues - doesn’t it still indicate a certain bias towards masculinism in the Orthodox church consciousness?”

O. Nikolai Balashov defends the idea of ​​“Orthodox” sex education: “A certain distant echo of the Manichaean oppression of the flesh was also manifested in the nature that the church-public campaign against sex education took on in Russia. If we do not learn to carefully and chastely, but at the same time clearly and truthfully tell our children about the positive value of sexual relations, we will inevitably give this important matter into the hands of people who are far from Christian moral standards.”

Like the Manichaean Fr. Nikolai Balashov also condemns the Church’s recognition of the superiority of monasticism over married life.

O. Nikolai Balashov, on the one hand, does not distinguish between the sinful and the immaculate on the basis that in the fallen world everything is vicious: “Why should we assume that everything “natural” is permissible and innocent, and everything “artificial” is certainly reprehensible in its own right? essence? We live in a fallen world where nature itself is corrupted by the consequences of sin.” On the other hand, he recognizes this depravity as a moral norm that has a religious sanction behind it, albeit of a new modernist religion. Therefore Fr. Nikolai Balashov believes that “a person’s attitude not only to God, but also to man can be heretical.” This is possible only by professing the pagan faith in man and the worship of man by man.

Marital relations, according to Fr. Nikolai Balashov, should have existed in paradise if the Fall had not occurred: “Orthodox” – apparently modernist, theology “does not consider sexual intimacy as such a consequence of the Fall... but perceives it as part of God’s original plan for man, although darkened in fallen humanity through sinful selfishness." In this sense, Fr. Nikolai Balashov professes faith in the religious significance of marital relations, approving them even during pregnancy: “As for absolute abstinence during pregnancy and breastfeeding... In total, the period will be about two years, and if you feed for a long time, then even more... Of course, in the late stages of pregnancy and in the first period after childbirth, abstinence is necessary, and doctors talk about this.”

Headdress

Priests and archpriests may also be awarded the right to wear the church's distinctive headdress, the miter. This piece of vestment also symbolizes the royal crown, since the clergyman during the liturgy is a symbol of Jesus Christ - the king of the world.

On the other hand, this is a semblance of the crown of thorns with which the Savior’s head was crowned during the crucifixion. A priest who has received the right to wear it is called a mitered priest. An archpriest is usually the rector of a church. If the right to wear a miter is given to the abbot of a monastery, who is a monk, then such a person usually receives the rank of archimandrite. And the monastery that he leads is in such cases called archimandry.

quotes

Both the bishop and every Christian not only can, but must constantly question the image of God that they have developed, their idea of ​​Him - in the name of a deeper, more true, “more divine” image and idea.

Ascetic ideology, which has overshadowed the Gospel too much, does not give a person real support for resistance to the totalitarian regime... A return to Orthodoxy as a national, state religion would promise ascetic ideology a vacant place as a “guiding and directing force”, freed up with the fall of the CPSU.

In the sacrament of Marriage, we ask the newlyweds for “the fruit of the womb for the benefit.” What do these words actually mean? Can the birth of a child be detrimental to a particular couple? I think yes.

We need a more thoughtful and attentive attitude to the performance of worship, which is the true core of all church life. For example, without any reformations, the natural process of adapting the language of liturgical texts should simply continue.

Well, about the VIII Ecumenical Council. I would like to share with you a story that happened at a recent meeting of representatives of Local Churches in Constantinople, Istanbul. One of the respected bishops of the Serbian Orthodox Church stated that he would generally consider it necessary for the future Pan-Orthodox Council to proclaim as an Ecumenical Council the one that took place under Patriarch Photius, who had a fairly high authority in the Orthodox world. And also the Palamite Council confirmed the teaching of St. Gregory Palamas, who was remembered a week ago, on the 2nd Sunday of Great Lent, proclaiming, respectively, the VIII and IX Ecumenical Councils.

And then, he said, none of the zealots will say that we have gathered for the Eighth Council, it will already be the Xth.

Senior Priest

First of all, it is worth saying a few words about who the archpriest is and what the concept of “mitred” means.

In the Orthodox Christian tradition, it is customary to reward some priests who have particularly distinguished themselves in their church activities with special titles and awards. One of these rewards for exemplary service is the rank of archpriest. Translated from Greek, this word means “senior priest.”

This rank is usually given to a person who has been in church service for more than ten years. In former times, such priests were called “archpriests.” One of the most famous persons in the history of Russia who bore such a rank is Avvakum. Sometimes a person who has been awarded the right to wear a special cross becomes an archpriest. At least five years must pass from this moment. Ordination to the priesthood is called ordination, and it is carried out by the bishop.

pathological speech

stamps

call

The fathers, in the spirit of fiery love for God and daring freedom, sought and found their own unique path - each has their own! - and we, out of spiritual laziness, were engaged in slavish copying of their actions instead of being kindled by their spirit. What is the result of this monkeying? The inability to creatively respond to the challenge of modernity and, as a result, a cowardly flight from reality into a parallel, illusory world of pseudo-spiritual dreams[3].

essays

• Nikolay Balashov, Fr.
  New Spiritual Center of Adventist Christians // Journal of the Moscow Patriarchate. - 1989. - No. 5. - P. 53–55.
• Nikolay Balashov, Fr.
  What is hidden under the “sacred robes”? // Moscow Church Bulletin. - 1991. - No. 19. - P. 10-11.
• J. Robinson, "Bp." Nikolay Balashov, Fr.
  Follow the truth wherever it leads. The theological path of Bishop Robinson (preface to the book) // To be honest before God / preface by Nikolai Balashov, Fr.. - M.: Higher School, 1993.
• Balashov, Nikolai o.
  Letter to the editor // Continent. - 1994. - No. 81. - P. 382-386.
• Nikolay Balashov, Fr.
  Artificial insemination: what do Orthodox Christians think? // Human. - 1995. - No. 3.
• Nikolay Balashov, Fr.
  Artificial insemination: what do Orthodox Christians think? // Bioethics: principles, rules, problems. - M.: Editorial URSS, 1998. - P. 147-153.
• Nikolay Balashov, Fr.
  Development of liturgical culture: theological and pastoral aspects // Theological Conference of the Russian Orthodox Church. Orthodox theology on the threshold of the third millennium. Moscow, February 7–9, 2000. Materials. - M.: Synodal Theological Commission, 2005.
• Nikolay Balashov, Fr.
  On the history of the convening of the All-Russian Church Council // Church and Time. - 2000. - No. 3(12). — pp. 133–154.
• Nikolay Balashov, Fr.
  All-Russian Church Council of 1917-1918. Some details of the background: V.K. Sabler and K.P. Pobedonostsev in 1905 // Church and Time. - 2000. - No. 3(12). — pp. 155–178.
• Nikolay Balashov, Fr.
  Toward a Liturgical Revival (2000) Publisher: Round Table on Religious Education and Diacony
• Nikolay Balashov, Fr.
  Reproductive technologies: gift or temptation? // Orthodoxy and problems of bioethics. - M. - 2001.
• Nikolay Balashov, Fr.
  Who will patent our genes? // Orthodox conversation. - 2001. - No. 6.
• Nikolay Balashov, Fr.
  The human genome, “therapeutic cloning” and the status of the embryo (the Orthodox point of view) // Church and Time. - 2001. - No. 2. - P. 58-76.
• Nikolay Balashov, Fr.
  Current issues of gender ethics in the light of the Fundamentals of the social concept of the Russian Orthodox Church // Orthodox teaching about man. Selected articles. Proceedings of the conference “The Church's Teaching about Man” November 5-8, 2001 - M. - Klin: Synodal Theological Commission; Christian Life; Antal-Estate LLC, 2004.
• Nikolay Balashov, Fr. And God created man and woman: Commentary on the Social Concept of the Russian Orthodox Church. — Danilovsky Blagovestnik, 2001.
• Nikolay Balashov, o., Saraskina L. I.
  Messaggi dal km 101 (2007)
• Nikolai Balashov, Fr., Kostryukov A. A.
  History of Russian church division // Journal of the Moscow Patriarchate. - 2007. - No. 7. - P. 82–95.
• Nikolay Balashov, Fr., Saraskina L.I.
  Sergey Fudel.
  - M.: Knizhnitsa, 2010.; Nikolay Balashov, Fr., Saraskina L.I.
  Sergey Fudel. - 2nd. - M.: Russian way, 2011.

in collections

• About delusion and fanaticism in spiritual life. Advice to Orthodox Christians on how to avoid this condition / Comp. Alexander Baranov. - M.: Image, 2006. About delusion and fanaticism in spiritual life. Advice to Orthodox Christians on how to avoid this condition / Comp. Alexander Baranov. — Ed. 2nd. - M.: Obraz, 2009.
• About delusion and fanaticism in spiritual life. Advice to Orthodox Christians on how to avoid this condition / Comp. Alexander Baranov. — Ed. 3rd. - M.: Obraz, 2010.

translator

• Robinson John.
  To be honest before God / translation by N. V. Balashov. - M.: Higher School, 1993.
• Dunn, J. D.
  Kerygma or kerygmas? Chapter from the book “Unity and Diversity in the New Testament.” Translation by N. V. Balashov // Pages. - 1997. T. 2. - No. 1. - P. 3-21.

editor

• On the history of the convening of the All-Russian Church Council // Church and Time. - 2000. - No. 3 (12). — pp. 133-154.
• Fudel S.I.
  Collected works in 3 volumes / ed. N.V. Balashova. - M.: Russian way, 2001-2005.
• Vukashinovich V.
  Liturgical revival in the 20th century / ed. N.V. Balashova. - M.: Christian Russia, 2005.
• Fudel S.I.
  Memoirs / ed.
  N.V. Balashova. - M.: Russian Way, 2009. Fudel S.I.
  Memoirs / ed. N.V. Balashova. - M.: Russian way, 2012.

About family life

Mitred Bishop Nikolai Balashov also repeatedly touched upon questions about the family life of believers. For example, correspondents often asked about the church's attitude to contraception. Nikolai Balashov admits the possibility of using non-abortive contraception in some situations. When spouses do not want to have children due to selfish reasons, this is one thing, but when, for example, a woman’s health does not allow her to give birth to a child at the moment, this is completely different.

One of the most important points regarding this topic is the following problem: is it possible for marriage between people professing different religions?

On this occasion, Nikolai Balashov, referring to the words of the holy fathers, says that if the husband is a believer and the wife is not, then the woman in this case has a chance to come to the Orthodox faith through the religious beliefs of her husband. Therefore, the church in no way protests against such marriages.