Archpriest Maxim Kozlov: biography and family of his father, books and creativity

Archpriest Maxim Kozlov

Maxim Evgenievich Kozlov
(born 1963), mitred archpriest, rector of the Moscow Church of St. Seraphim of Sarov on Krasnopresnenskaya embankment in Moscow City, chairman of the Educational Committee of the Russian Orthodox Church, professor and teacher of the Moscow Theological Academy, member of the Supreme Church Council, Inter-Council Presence and Synodal Biblical Library -Theological Commission of the Russian Orthodox Church Born on July 25, 1963 in Moscow.

He came to the Church in his youth.

In 1978, he was baptized secretly from his family.

From 1980 to 1985 he studied at the Faculty of Philology of Moscow State University. M.V. Lomonosov, where he specialized in the department of classical philology (ancient Greek and Latin languages). During his senior years at the university, he worked freelance in the Publishing Department of the Moscow Patriarchate, prepared translations from Greek, reviewed the Greek church press, and worked with manuscripts from Archimandrite Innocent (Prosvirnin).

In 1985 he entered the Moscow Theological Seminary, from which he graduated as an external student in 1988; entered the Moscow Theological Academy, from which he also graduated as an external student in 1990. By the Decree of the Academic Council of the MDA dated December 28, 1990, the academic degree of Candidate of Theology was awarded for a dissertation on the topic “Sermons of St. John of Damascus on the Feasts of the Virgin Mary.”

In September 1985, he joined the teaching corporation of the Moscow Theological Academy and Seminary as a teacher of new and ancient languages. Since 1989, he has also been assigned to teach a course on the history of Western confessions (section - Catholicism) at the Moscow Theological Academy, and since 1991 - a course on comparative theology at the Moscow Theological Seminary.

Since January 1991 - Chairman of the Philological Commission of the Moscow Theological Academy and Seminary. On December 14, 1991, he was awarded the academic title of Associate Professor of the Moscow Theological Academy. He took part in the activities of the working group to develop a new concept of spiritual education.

On February 25, 1992, he was ordained to the rank of deacon by the rector of MDAiS, Archbishop Alexander (Timofeev) of Dmitrov.

On July 21, 1992, he was ordained to the priesthood by Patriarch Alexy II (Ridiger) of Moscow and All Rus' and appointed full-time cleric of the Church of the Life-Giving Trinity in Trinity-Golenishchevo, Moscow.

On January 4, 1994, he was appointed acting rector of the house church of the Holy Martyr Tatiana at Moscow State University in Moscow. Until January 1995, while the process of preparing the necessary documents, registering the parish, and liberating the temple from the previous tenants was underway, parish service was held in the Kazan Cathedral on Red Square in Moscow. Subsequently, he was confirmed as rector of the Tatiana Church at Moscow State University.

In January-April 1996, with the blessing of Patriarch of Moscow and All Rus' Alexy II (Ridiger), he was on a business trip to the USA, where he taught the course “Theology and History of the Russian Orthodox Church in the 20th Century” at the Episcopal Church Seminary in New York.

Since 1996 - member of the Synodal Theological Commission (since July 27, 2009 - Synodal Biblical and Theological Commission).

Since 1997, he has also taught the newly introduced course in the fundamentals of rhetoric at the Moscow Theological Academy.

In February-March 1999, he completed a scientific and theological internship at the Institute of Eastern Christian Studies at the University of Nijmegen (Netherlands). Over the years, he gave lecture courses at the Orthodox St. Tikhon's Humanitarian University and the St. Demetrius School of Sisters of Mercy.

By Easter 2000, he was elevated to the rank of archpriest by the rector of MDAiS, Bishop Evgeniy (Reshetnikov) of Vereisky.

Since 2001, he has been a member of the editorial board of the collection “Theological Works,” published by the Moscow Patriarchate Publishing House. In February 2002, he was appointed a member of the board of directors of the All-Russian Orthodox Youth Movement, responsible for working with student youth. Since March 2002 - Deputy Chairman of the Educational Committee of the Russian Orthodox Church, Chief Inspector of the Educational Committee.

On June 7, 2005, he was awarded the title of professor of the Moscow Theological Academy by the Academic Council of the MDA [1].

On July 27, 2009, it became part of the Inter-Council Presence of the Russian Orthodox Church [2].

On December 16, 2010, he became a member of the commissions of the Inter-Council Presence, as secretary of the commission on issues of attitude towards heterodoxy and other religions, and a member of the commission on issues of information activities of the Church and relations with the media [3].

On March 15, 2012, he was appointed to the position of first deputy chairman of the Educational Committee of the Russian Orthodox Church.

On June 6, 2012, he was relieved of his duties as secretary of the Inter-Council Presence commission on issues of attitude towards heterodoxy and was appointed, together with the vice-rector of the Kyiv Theological Academy Vladimir Viktorovich Burega, secretary of the Inter-Council Presence commission on issues of spiritual education and religious upbringing [4].

On August 31, 2012, he was relieved of his post as rector of the house church of the Martyr Tatiana at Moscow State University and appointed rector of the Church of St. Seraphim of Sarov on Krasnopresnenskaya Embankment in Moscow City, which had previously been assigned to the Tatiana Church at Moscow State University and on the same day was allocated to an independent parish [5].

On July 14, 2021, he was appointed chairman of the Educational Committee of the Russian Orthodox Church [6].

Since July 25, 2021 - ex-officio member of the Supreme Church Council [7].

He was also a teacher at Sretensky Theological Seminary and a member of the editorial board of the Orthodox Conversation magazine, and taught a special course on the current state of the Roman Catholic Church at the Moscow Theological Academy.

From August 25, 2021 [8] to June 17, 2021 [9] he served as rector of the Sretensky Theological Seminary (from April 13, 2021 - the academy).

Repeatedly took part in various scientific and theological conferences and interviews.

Married. Father of four daughters.

Biography

Father Maxim Kozlov is a representative of that generation of Soviet people who were deprived of the free opportunity to learn about faith, at least some truthful information. These youth, who came of age in the 1970s and 1980s, a period commonly called “stagnation,” learned by inspiration and the providence of God the basic religious truths.

Archpriest Maxim Kozlov

Maxim Kozlov was the flesh and blood of Soviet society. He was born in 1963 into a family of ordinary Moscow employees who did not preserve any religious traditions at all, but were not sharply opposed to religion. Faith was simply not in their circle of interests. Outwardly, the social life of the future Archpriest Maxim Kozlov was developing quite well.

After graduating from high school in 1980, he entered the philological faculty of Moscow State University.
Maxim had a talent for languages from an early age, so the choice of faculty was not accidental. Here he mastered Greek and Latin, and also improved his knowledge of two more Western European languages.

The future head of the Educational Committee graduated from the university in 1985. But even before admission, his spiritual search led to a deep religious experience and forced him to take decisive steps to radically change his life.

Teaching activities

Father Maxim’s teaching activities at the seminary and academy were also quite successful:

first he taught German, then ancient languages;
in 1989 he was appointed teacher of the history of Western confessions; this appointment was very significant, since later the priest Maxim Kozlov became one of the leading specialists in this field;
Since 1997, he has been teaching rhetoric at Moscow University.

Father Maxim heads the Synodal Library of the Moscow Patriarchate

Father Maxim has the title of associate professor and has published more than 100 scientific articles and books. He is a member of the philological commission. He gave his lectures more than once in Western Europe and the USA. In 2006, Father Maxim was awarded the title of professor.

Publications

He is the author of several books, the most famous of which are:

Sermons of St. John of Damascus on the Feasts of the Virgin Mary (PhD thesis),
Orthodoxy and Western Christianity,
"Children's Catechism"
“400 questions and answers about faith, church and Christian life”,
“200 children’s questions and non-childish answers about faith, church and Christian life”,
"The Last Fortress: Conversations about Family Life"
“Clear and Peace. A book about the life of a modern parish."

Prepared an article for the introductory volume of the Orthodox Encyclopedia “History of Spiritual Education in the Russian Orthodox Church.” Over the years of teaching, he published more than 100 articles and translations (patrology, biblical studies, church history, journalism) in the church and secular press. Regularly speaks in the media and on the Internet on current issues of modern social and church life. K: Wikipedia: Articles without sources (type: not specified)[ source not specified 2214 days

Member of the editorial board of the scientific and theological almanac “Theological Works”.

Church service

An important factor in the life of Father Maxim Kozlov, which opened up for him after his ordination, was service in the Church as a clergyman. His ordination took place in 1992, first to the rank of deacon (February 25), then Patriarch Alexy II himself ordained him to the rank of priest on July 21. After this, priest Maxim’s church service went like this:

since 1992, cleric of the Church of the Holy Trinity in Troitsky-Golenischev, Moscow;
in 1994 he was appointed rector of the house church in honor of St. martyr Tatiana at Moscow State University, he was responsible for the arrangement of this student temple and the revival of spiritual life in it;
in 2000 he was elevated to the rank of archpriest;
since 2012, rector at the Church of St. St. Seraphim of Sarov on Krasnopresnenskaya embankment in Moscow, which is the Patriarchal courtyard.

Since 2002, the priest has been a member of the council of the All-Russian Youth Movement, and in 2012 he was appointed secretary of the Inter-Council Presence commission on issues of attitude towards heterodoxy.

Excerpt characterizing Kozlov, Maxim Evgenievich

- That’s how I judge, Yakov Alpatych. I say there is an order that they won’t let him in, which means it’s true. And the men are asking for three rubles per cart - there is no cross on them! Yakov Alpatych listened inattentively. He demanded a samovar and hay for the horses and, having drunk tea, went to bed. All night long, troops moved past the inn on the street. The next day Alpatych put on a camisole, which he wore only in the city, and went about his business. The morning was sunny, and from eight o'clock it was already hot. An expensive day for harvesting grain, as Alpatych thought. Shots were heard outside the city from early morning. From eight o'clock the rifle shots were joined by cannon fire. There were a lot of people on the streets, hurrying somewhere, a lot of soldiers, but just as always, cab drivers were driving, merchants were standing at the shops and services were going on in the churches. Alpatych went to the shops, to public places, to the post office and to the governor. In public places, in shops, at the post office, everyone was talking about the army, about the enemy who had already attacked the city; everyone asked each other what to do, and everyone tried to calm each other down. At the governor's house, Alpatych found a large number of people, Cossacks and a road carriage that belonged to the governor. On the porch, Yakov Alpatych met two noblemen, one of whom he knew. A nobleman he knew, a former police officer, spoke heatedly. “It’s not a joke,” he said. - Okay, who is alone? One head and poor - so alone, otherwise there are thirteen people in the family, and all the property... They brought everyone to disappear, what kind of bosses are they after that? . - What do I care, let him hear! Well, we are not dogs,” said the former police officer and, looking back, he saw Alpatych. - And, Yakov Alpatych, why are you there? “By order of his Excellency, to Mr. Governor,” answered Alpatych, proudly raising his head and putting his hand in his bosom, which he always did when he mentioned the prince... “They deigned to order to inquire about the state of affairs,” he said. “Well, just find out,” shouted the landowner, “they brought it to me, no cart, no nothing!.. Here she is, do you hear? - he said, pointing to the side where the shots were heard. - They brought everyone to perish... robbers! - he said again and walked off the porch. Alpatych shook his head and went up the stairs. In the reception room there were merchants, women, and officials, silently exchanging glances among themselves. The office door opened, everyone stood up and moved forward. An official ran out of the door, talked something with the merchant, called behind him a fat official with a cross on his neck and disappeared again through the door, apparently avoiding all the looks and questions addressed to him. Alpatych moved forward and the next time the official exited, putting his hand in his buttoned coat, he turned to the official, handing him two letters. “To Mr. Baron Asch from General Chief Prince Bolkonsky,” he proclaimed so solemnly and significantly that the official turned to him and took his letter. A few minutes later, the governor received Alpatych and hastily told him: “Report to the prince and princess that I didn’t know anything: I acted according to the highest orders - so... He gave the paper to Alpatych.” - However, since the prince is unwell, my advice to them is to go to Moscow. I'm on my way now. Report... - But the governor didn’t finish: a dusty and sweaty officer ran through the door and began to say something in French. The governor's face showed horror. “Go,” he said, nodding his head to Alpatych, and began asking the officer something. Greedy, frightened, helpless glances turned to Alpatych as he left the governor’s office. Unwittingly now listening to the nearby and increasingly intensifying shots, Alpatych hurried to the inn. The paper that the governor gave to Alpatych was as follows: “I assure you that the city of Smolensk does not yet face the slightest danger, and it is incredible that it will be threatened with it. I am on one side, and Prince Bagration on the other side, we are going to unite in front of Smolensk, which will take place on the 22nd, and both armies with their combined forces will defend their compatriots in the province entrusted to you, until their efforts remove the enemies of the fatherland from them or until they are exterminated in their brave ranks to the last warrior. You see from this that you have every right to reassure the inhabitants of Smolensk, for whoever is protected by two such brave troops can be confident of their victory.” (Instruction from Barclay de Tolly to the Smolensk civil governor, Baron Asch, 1812.) People scurried restlessly through the streets. Carts loaded with household utensils, chairs, and cabinets continually drove out of the gates of houses and drove through the streets. In the neighboring house of Ferapontov there were carts and, saying goodbye, the women howled and said sentences. The mongrel dog was barking and spinning around in front of the stalled horses. Alpatych, with a more hasty step than he usually walked, entered the yard and went straight under the barn to his horses and cart. The coachman was sleeping; he woke him up, ordered him to lay him to bed and entered the hallway. In the master's room one could hear the crying of a child, the wracking sobs of a woman, and the angry, hoarse cry of Ferapontov. The cook, like a frightened chicken, fluttered in the hallway as soon as Alpatych entered. - He killed her to death - he beat the owner!.. He beat her like that, she dragged her like that!.. - For what? – asked Alpatych. - I asked to go. It's a woman's business! Take me away, he says, don’t destroy me and my little children; the people, he says, have all left, what, he says, are we? How he started beating. He hit me like that, he dragged me like that! Alpatych seemed to nod his head approvingly at these words and, not wanting to know anything more, went to the opposite door - the master's door of the room in which his purchases remained. “You are a villain, a destroyer,” shouted at that time a thin, pale woman with a child in her arms and a scarf torn from her head, bursting out of the door and running down the stairs to the courtyard. Ferapontov followed her and, seeing Alpatych, straightened his vest and hair, yawned and entered the room behind Alpatych. - Do you really want to go? - he asked. Without answering the question and without looking back at the owner, looking through his purchases, Alpatych asked how long the owner was supposed to stay. - We'll count! Well, did the governor have one? – Ferapontov asked. – What was the solution? Alpatych replied that the governor did not tell him anything decisive. - Are we going to leave on our business? - said Ferapontov. - Give me seven rubles per cart to Dorogobuzh. And I say: there is no cross on them! - he said. “Selivanov, he got in on Thursday and sold flour to the army for nine rubles a sack.” Well, will you drink tea? - he added. While the horses were being pawned, Alpatych and Ferapontov drank tea and talked about the price of grain, the harvest and favorable weather for harvesting. “However, it began to calm down,” said Ferapontov, drinking three cups of tea and getting up, “ours must have taken over.” They said they won't let me in. This means strength... And after all, they said, Matvey Ivanovich Platov drove them into the Marina River, drowned eighteen thousand, or something, in one day. Alpatych collected his purchases, handed them over to the coachman who came in, and settled accounts with the owner. At the gate there was the sound of wheels, hooves and bells of a car leaving. It was already well after noon; half the street was in the shade, the other was brightly lit by the sun. Alpatych looked out the window and went to the door. Suddenly a strange sound of a distant whistle and blow was heard, and after that there was a merging roar of cannon fire, which made the windows tremble. Alpatych went out into the street; two people ran down the street towards the bridge. From different sides we heard whistles, impacts of cannonballs and the bursting of grenades falling in the city. But these sounds were almost inaudible and did not attract the attention of residents in comparison with the sounds of gunfire heard outside the city. It was a bombardment, which at five o'clock Napoleon ordered to open on the city, from one hundred and thirty guns. At first the people did not understand the significance of this bombing. The sounds of falling grenades and cannonballs aroused at first only curiosity. Ferapontov’s wife, who had never stopped howling under the barn, fell silent and, with the child in her arms, went out to the gate, silently looking at the people and listening to the sounds. The cook and the shopkeeper came out to the gate. Everyone with cheerful curiosity tried to see the shells flying over their heads. Several people came out from around the corner, talking animatedly. - That’s power! - said one. “Both the lid and the ceiling were smashed into splinters.” “It tore up the earth like a pig,” said another. - That’s so important, that’s how I encouraged you! – he said laughing. “Thank you, I jumped back, otherwise she would have smeared you.” The people turned to these people. They paused and told how they got into the house near their core. Meanwhile, other shells, now with a quick, gloomy whistle - cannonballs, now with a pleasant whistling - grenades, did not stop flying over the heads of the people; but not a single shell fell close, everything was carried over. Alpatych sat down in the tent. The owner stood at the gate. - What haven’t you seen! - he shouted at the cook, who, with her sleeves rolled up, in a red skirt, swaying with her bare elbows, came to the corner to listen to what was being said. “What a miracle,” she said, but, hearing the owner’s voice, she returned, tugging at her tucked skirt. Again, but very close this time, something whistled, like a bird flying from top to bottom, a fire flashed in the middle of the street, something fired and covered the street with smoke. - Villain, why are you doing this? – the owner shouted, running up to the cook. At the same moment, women howled pitifully from different sides, a child began to cry in fear, and people with pale faces silently crowded around the cook. From this crowd, the most audible were the moans and sentences of the cook: “Oh, oh, my darlings!” My little darlings are white! Don't let me die! My white darlings!.. Five minutes later there was no one left on the street. The cook, with her thigh broken by a grenade fragment, was carried into the kitchen. Alpatych, his coachman, Ferapontov’s wife and children, and the janitor sat in the basement, listening. The roar of guns, the whistle of shells and the pitiful moan of the cook, which dominated all sounds, did not cease for a moment. The hostess either rocked and coaxed the child, or in a pitiful whisper asked everyone who entered the basement where her owner, who remained on the street, was. The shopkeeper who entered the basement told her that the owner had gone with the people to the cathedral, where they were raising the Smolensk miraculous icon. By dusk the cannonade began to subside. Alpatych came out of the basement and stopped at the door. The previously clear evening sky was completely covered with smoke. And through this smoke the young, high-standing crescent of the month strangely shone. After the previous terrible roar of guns had ceased, there seemed silence over the city, interrupted only by the rustling of footsteps, groans, distant screams and the crackle of fires that seemed to be widespread throughout the city. The cook's moans had now died down. Black clouds of smoke from the fires rose and dispersed from both sides. On the street, not in rows, but like ants from a ruined hummock, in different uniforms and in different directions, soldiers passed and ran. In Alpatych’s eyes, several of them ran into Ferapontov’s yard. Alpatych went to the gate. Some regiment, crowded and in a hurry, blocked the street, walking back. “They are surrendering the city, leave, leave,” the officer who noticed his figure told him and immediately shouted to the soldiers: “I’ll let you run around the courtyards!” - he shouted. Alpatych returned to the hut and, calling the coachman, ordered him to leave. Following Alpatych and the coachman, all of Ferapontov’s household came out. Seeing the smoke and even the fires of the fires, now visible in the beginning twilight, the women, who had been silent until then, suddenly began to cry out, looking at the fires. As if echoing them, the same cries were heard at other ends of the street. Alpatych and his coachman, with shaking hands, straightened the tangled reins and lines of the horses under the canopy. When Alpatych was leaving the gate, he saw about ten soldiers in Ferapontov’s open shop, talking loudly, filling bags and backpacks with wheat flour and sunflowers. At the same time, Ferapontov entered the shop, returning from the street. Seeing the soldiers, he wanted to shout something, but suddenly stopped and, clutching his hair, laughed a sobbing laugh. - Get everything, guys! Don't let the devils get you! - he shouted, grabbing the bags himself and throwing them into the street. Some soldiers, frightened, ran out, some continued to pour in. Seeing Alpatych, Ferapontov turned to him. – I’ve made up my mind! Race! - he shouted. - Alpatych! I've decided! I'll light it myself. I decided... - Ferapontov ran into the yard. Soldiers were constantly walking along the street, blocking it all, so that Alpatych could not pass and had to wait. The owner Ferapontova and her children were also sitting on the cart, waiting to be able to leave. It was already quite night. There were stars in the sky and the young moon, occasionally obscured by smoke, shone. On the descent to the Dnieper, Alpatych's carts and their mistresses, moving slowly in the ranks of soldiers and other crews, had to stop. Not far from the intersection where the carts stopped, in an alley, a house and shops were burning. The fire had already burned out. The flame either died down and was lost in the black smoke, then suddenly flared up brightly, strangely clearly illuminating the faces of the crowded people standing at the crossroads. Black figures of people flashed in front of the fire, and from behind the incessant crackling of the fire, talking and screams were heard. Alpatych, who got off the cart, seeing that the cart would not let him through soon, turned into the alley to look at the fire. The soldiers were constantly snooping back and forth past the fire, and Alpatych saw how two soldiers and with them some man in a frieze overcoat were dragging burning logs from the fire across the street into the neighboring yard; others carried armfuls of hay.

Educational work

Priest Maxim is known, first of all, for his work in the field of improving our theological schools, and also as a good lecturer, whose words are intelligible and understandable.

In 2002, he was appointed deputy chairman of the Educational Committee.
In 2021, he was appointed chairman of this committee, and it is under his leadership that the transformation of theological and educational institutions of the Russian Church is now in full swing.

Maxim Kozlov was awarded the Order of St. Seraphim of Sarov III degree

Also in 2021, Father Maxim headed the Synodal Library of the Moscow Patriarchate. That is, now all the main educational projects of the Russian Church are concentrated in his hands. Archpriest Maxim Kozlov personally visits seminaries in order to inspect them and put the educational process in order, and he himself devotes a lot of time to giving lectures and conversations with ordinary laity.

events

organizer

Doublespeak / Dialogue (exhibition) (May 31, 2010)

participant

Accept One Another (Ecumenical Forum) (June 14, 1993)
25th Kirchentag (9 July 1993)
Eschatological teaching of the Church (conference) (November 14, 2005)
Meeting of Metropolitan Kirill (Gundyaeva) with K. Kinchev and Yu. Shevchuk (April 15, 2006)
Doublespeak / Dialogue (exhibition) (May 31, 2010)
Life in Christ: Christian morality, the ascetic tradition of the Church and the challenges of the modern era (conference) (November 15, 2010)

sources

Pravoslavie.Ru (2005): The youth subculture has become the subject of active discussion among clergy. Available online at https://www.pravoslavie.ru/news/print12536.htm, updated on 4/14/2011, checked on 4/22/2013.
Pravoslavie.Ru (2005): The program “ITD...” of the TV channel “Spas” is being closed. Available online at https://www.pravoslavie.ru/news/15078.htm, updated on 4/14/2011, checked on 2/2/2015.
Patriarchia.ru (2006): There are discussions in the church environment about the possibility of using rock music for missionary purposes. Available online at https://www.patriarchia.ru/db/print/81296.html, updated on 2/6/2006, checked on 4/27/2013.
Patriarchia.ru (2006): Metropolitan Kirill met with rock musicians K. Kinchev and Yu. Shevchuk. Available online at https://www.patriarchia.ru/db/text/105287.html, updated on 4/15/2006, checked on 4/27/2013.
Stupnikov, Denis (2006): Lazareva Saturday of Russian rock. Right.ru. Available online at https://www.pravaya.ru/dailynews/7420?print=1, checked on 4/27/2013.
Vershillo, Roman Alekseevich (2010): Exhibition of achievements of “theological” atheism. Antimodernism.ru. Available online at https://antimodern.ru/bipolar/, checked on 5/20/2015.
Patriarchia.ru (2010): A public Orthodox youth lecture will be held at the Central House of Journalists. Available online at https://www.patriarchia.ru/db/text/1286906.html, updated on 9/30/2010, checked on 3/24/2014.
Antimodernism.ru (2011): The delegation of the ecumenical community of Taizé visiting their Moscow like-minded people. Available online at https://antimodern.ru/taize-3/, checked on 5/7/2014.
Antimodernism.ru (2012): Grebenshchikov spoke at the MDA. Available online at https://antimodern.wordpress.com/2012/02/04/bg-2/, checked on 9/18/2013.
Bogdanova, Olga (2012): Boris Grebenshchikov at the Moscow Theological Academy. Tatyana's Day. Available online at https://www.taday.ru/text/1458424.html, updated on 2/6/2012, checked on 3/30/2013.
Antimodernism.ru (2012): Seven songs about Boris Grebenshchikov. Available online at https://antimodern.wordpress.com/2012/11/14/7/, checked on 4/23/2013.

Footnotes

Journals of the meeting of the Holy Synod of July 14, 2021 // Patriarchy.ru. – 2021. – July 14. – Date of access: 15.7.2018.
[JOURNALS of the meeting of the Holy Synod of July 14, 2021 / Official documents / Patriarchy.ru]
On Palm Sunday, His Holiness Patriarch Alexy celebrated the Divine Liturgy in the Cathedral of Christ the Savior // Patriarchy.ru
Archpriest Maxim Kozlov Archived copy dated November 2, 2013 on the Wayback Machine
The Primate of the Russian Church awarded the clergy of Moscow celebrating memorable dates this year // Patriarchy.ru
Archpriest Maxim Kozlov was awarded a medal of the Publishing Council of the Russian Orthodox Church
↑ 7,07,17,2 Kozlov, Maxim o.
Children's Catechism. 200 children's questions and non-childish answers about faith, church and Christian life / Preface. archbishop Alexandra (Mogileva). Ed.-comp. M. P. Martynova. — Ed. 2nd, revised and expanded. - M.: Temple of the Holy Martyr Tatiana at Moscow State University, 2001. - 128 p. — 10,000 copies. — ISBN 5-901836-02-4.
Alexander (Mogilev), archbishop.
Welcome speech // Children's catechism. 200 children's questions and non-childish answers about faith, church and Christian life. — Ed. 2nd, revised and expanded. - M.: Temple of the Holy Martyr Tatiana at Moscow State University, 2001. - P. 3. - 128 p. — 10,000 copies. — ISBN 5-901836-02-4.
↑ 9.09.1 Church and state: historical retrospective and modern situation. Report of Archpriest Maxim Kozlov at the solemn act of the MDA // Patriarchy.ru. — 2013. — October 17. — Date of access: November 8, 2017.
↑ 10,010,110,210,310,4 Kozlov, Maxim o.
Echo of the Church Year / Preface. archbishop Alexandra (Mogileva). Ed.-comp. M. P. Martynova. — Ed. 2nd, revised and expanded. - M.: Temple of the Holy Martyr Tatiana at Moscow State University, 2012. - 104 p. — 5,000 copies. — ISBN 978-5-901836-48-4.
Archpriest Maxim Kozlov: Discussions are ongoing, and that’s good // Patriarchia.ru. — 2012. — August 6. — Date of access: 31.3.2018.
Loneliness in the temple? (+ Video) // Orthodoxy and the world. — 2011. — November 15. — Date of access: 13.5.2018.
Archpriest Maxim Kozlov: “The main problem of youth Orthodox media is that we don’t know how and what to talk about with modern youth” // Patriarchy.ru. - 2006. - February 21. — Date of access: 6.5.2018.
Archpriest Maxim Kozlov. Why is the experience of reforms of the Catholic Church valuable to us? // Patriarchia.ru. - 2009. - May 7. — Date of access: 29.5.2018.
Archpriest Maxim Kozlov: Is it necessary to fight with non-Orthodox people? // Patriarchia.ru. — 2011. — November 24. — Date of access: 20.2.2018.

pathological speech

Sergian language

The Church can exist under any government, and by and large it is insurmountable by the gates of hell, as the Lord Himself speaks of this in the Gospel... And what kind of it it will be - a presidential republic, or a parliamentary one, or not a republic at all, or something else - this is not important[7]:94.

genres of pathological speech
Radio sermon, profanation.

Author of the modernist catechism “Children's Catechism. 200 children’s questions and non-childish answers about faith, church and Christian life” (2001)[7]. The book is supposedly written “in a simple and accessible form”[8].

language policy

O. Maxim Kozlov proposes measures to combat the term “Sergianism”:

I would also like to respond to those who want to revive the term “ Sergianism”
"
First of all... in the mouth of a church person, it is absolutely incorrect to talk about “ Sergianism
”, because in this case a negative connotation is acquired in the name of the Primate of our Church, which may be ambiguous[9].

Topics

Thomas the Apostle

We see here two ways of knowing God, neither of them is closed to us by God. One way is intellectual search. The Lord, without pushing Thomas away, without rebuking him for refusing to believe the words of other people, his fellow apostles, says: yes, you can look for Me like this, you have the right to honest doubt, you are not called to simply submit to external authority. You are not obliged to say: “Since tradition dictates this, since there is centuries-old practice, I will do as everyone else does.” No.
This is God’s justification of all those endless searches, daring thoughts, doubts and errors through which all humanity and a specific person went through in the search for God[10]:21.

thought forms

The worse the better

Times today for Christians are outwardly easy, but because of this they are quite miserable. It is known that it is better for the Church when it is somewhat oppressed[10]:4.

Hell is not a place, but a state of mind

In hell you will no longer see anything good or bright, you will not recognize or feel in your heart that you can be saved and change, and this is very scary. This terrible state is hell[7]:100.

imaginary definition

This is the amazing nature of the Church, that it is not just a human organization, not a gardeners’ association, not a philatelists’ club, much less, God forbid, a political party or even a philosophical system. The Church is an organism[10]:33.
Holiness is not about fitting into one category. The church is not uniformly combed guys in ties (or hoodies, or frock coats) and girls in neat long skirts and white blouses. Saints are different[10]:40.

stamps

Vision

It is important that (the seminarians - Ed.) form a certain unified vision that would correspond to the official position of the Russian Orthodox Church and would be scientifically reliable and theologically adequate[11].

Openness to the world

The responsibility of the priest is very great here. He must constantly overcome this tendency at the level of preaching, recalling the need for goodwill, real openness to the outside world
, and not just nominal smiles and polite, not rude answers[12].

Positive

Positive trends are now being observed, with more and more positive information appearing on national television channels over the past few years, at least in news programs. The question is whether it will be positive
or ideological.
There is a subtle point here: as if, under the guise of positivity
, some new ideology began to form, that “everything is fine with us”[13].

Non-fusion and inseparability

The antinomy of the combination of the “Kingdom of this world”, the state with the Kingdom of God “not of this world” is experienced in the religious experience of Orthodoxy not as an absurdity and paradox, but as a consistent postulate of faith in the Incarnation: “ unfused and inseparable
”, that is, irrational, but in a highly real combination of the poles of being... This formula resolves for us the norm of relationships between the Church and the state, the Church and social structures[9].

ambiguous

The methods for implementing these essentially correct reforms (liturgical reforms in Catholicism - Ed.) were very ambiguous
[14].

meanings

We will read passages from the Gospel, which are supposed to be read in the Orthodox Church on one Sunday or another, and together reflect on the meanings
embedded in this text[10]:101.

swear words

When I said that anti-ecumenists are carriers of a non-peaceful consciousness, I meant that they use the ecumenical theme to criticize the hierarchy. The consciousness of this kind of people is characterized by various kinds of phobias, for example in relation to electronic media, an apocalyptic perception of a possible Pan-Orthodox Council and religious isolationism. They can put forward slogans that only Orthodox Christians can be saved, and this is an absolutely Calvinist conclusion, which implies that nothing depends on man and that God initially destined most of the human race for destruction[15].