| Prot. Vladimir Vigilyansky |
Vladimir Nikolaevich Vigilyansky
(born 1951), archpriest, rector of the home church of the Holy Martyr Tatiana at Moscow State University and the church of St. Basil the Great under construction in the village of Zaitsevo, Odintsovo district, Moscow region, confessor of the gymnasium of St. Basil the Great in the village of Zaitsevo, publicist and literary critic, member of the Inter-Council Presence Russian Orthodox Church Born on March 6, 1951 in the city of Ternopil, Ukraine.
In 1977 he graduated from the Gorky Literary Institute, department of literary criticism. He has been published as a critic and publicist since 1969.
In 1979-1988, he was a researcher at the Institute of Art Studies of the USSR Ministry of Culture.
In 1982-1985 - freelance employee of the Publishing House of the Moscow Patriarchate.
In 1988-1991 - head of the department of the Ogonyok magazine, member of the editorial board.
Since 1991 - member of the Union of Russian Writers.
In 1991-1995 - editor-in-chief of the Russian Visa magazine, editor-stylist of the Russian edition of the New York Times, staff member of the Moscow News newspaper.
On February 14, 1995, he was ordained a deacon in the Church of the Sign of the Blessed Virgin Mary, near the Rizhskaya metro station in Moscow, by Patriarch Alexy II of Moscow and All Rus', and from that same day he was a deacon-reader in the Sretensky stauropegial monastery in Moscow.
On September 26, 1995, he was ordained a priest by Patriarch Alexy II of Moscow and All Rus' at the Church of the Holy Martyr Tatiana at Moscow State University in Moscow.
In 1996-1998 he taught courses in “Church journalism” and “Radio journalism” at the Institute of Church Journalism under the Publishing Council of the Russian Orthodox Church.
In 1998-2005, he gave lecture courses on “Fundamentals of the Theory of Journalism” and “Church Journalism” at the Russian Orthodox University. John the Theologian.
In 1999-2004 he taught the course “Modern forms of missionary work” at the Higher Pastoral School at the Sretensky Monastery.
In 2001-2005, he was the dean of the Faculty of Orthodox Journalism at the Russian Orthodox University of the Apostle John the Theologian.
In October 2004, he headed the press service of the 2004 Council of Bishops.
In December 2004, he was appointed head of the press service of the Moscow Patriarchate.
Since 2005 - editor of the new official information resource of the Russian Orthodox Church of the Moscow Patriarchate "Patriarchia.ru".
Since 2006 - Corresponding Member of the Russian Academy of Natural Sciences.
Since September 2009, in connection with the transformation of the Press Service of the Moscow Patriarchate into the Press Service of the Patriarch of Moscow and All Rus', he became the head of the latter.
On March 31, 2010, he was elevated to the rank of archpriest by Patriarch Kirill of Moscow and All Rus' in the Cathedral Cathedral of Christ the Savior in Moscow.
In March 2012, he was appointed rector of the St. Basil the Great Church under construction in the village of Zaitsevo, Odintsovo district, Moscow region and confessor of the St. Basil the Great gymnasium there, and therefore in June 2012 he was relieved of his post as head of the press service of the Patriarch of Moscow and All Rus'.
On August 31, 2012, he was appointed rector of the Church of the Holy Martyr Tatiana at Moscow State University. M.V. Lomonosov, maintaining care of the house church of the gymnasium of St. Basil the Great.
On October 3, 2014, he was included in the commission on issues of information activities of the Church and relations with the media, and from October 15, 2018 - on the commission on issues of public life, culture, science and information of the Inter-Council Presence of the Russian Orthodox Church [1].
Married to Olesya (Olga) Aleksandrovna Nikolaeva, poetess, writer and publicist. He has three children, including a son, Nicholas (now a deacon), and seven grandchildren.
Essays
Author of two books and numerous publications (more than 200) in secular and church press.
- "The Last Frontier" Sretensky Monastery Publishing House, 1988.
His articles were published in scientific publications of the publishing house "Art", the almanac "Poetry", the magazines "New World", "Ogonyok", "Literary Review", "Znamya", "Orthodox Conversation", "Journal of the Moscow Patriarchate", in secular and church newspapers - “Literary Gazette”, “Nezavisimaya Gazeta”, “Moscow News”, “Week”, “Radonezh”, “Tatiana’s Day”, etc.
We need to encourage parishioners to ask any questions.
— What books would you advise beginners to start reading patristic literature with? If something is unclear to a parishioner from the Holy Fathers or in Scripture and even raises doubts, should he share it with the priest? Should you be afraid to ask awkward or stupid questions?
— There are no provocative, inconvenient and stupid questions, there are provocative and stupid answers. During the period of my churching, I remember my questions and wise answers from Archimandrite Kirill (Pavlov), Metropolitan Anthony of Sourozh, and other clergy. Priests need to encourage parishioners to ask any questions. This is very important for people. Another thing is that there are almost no universal answers in everyday affairs “for everyone” - each person has his own circumstances, his own context of life. What is useful for one is harmful for another.
I became a church member when church books, typewritten or published in the West and here before the revolution, were passed from hand to hand. There wasn't much choice. But I was lucky - I almost always came across very good ones: scattered volumes of the lives of saints. Demetrius of Rostov and the works of St. John Chrysostom, “Philokalia”, Abba Dorotheus, “Optina Hermitage and Its Time” by I. Kontsevich, “Frank stories of a wanderer to his spiritual father”, “Father Arseny”, Russian religious philosophers of the early 20th century. Now I would recommend, in addition to these books, any books by Metropolitan Anthony of Sourozh and Elder Paisius of the Holy Mountain, the books “Elder Silouan of Athos”, “Invisible Warfare”, “Spiritual Meadow”...
Awards
- Order of St. Innocent of Moscow, III degree (by decree of Patriarch Alexy II, on the fiftieth anniversary for diligent missionary work, 2001)
- kamilavka (from Patriarch Alexy II, for Easter 2002)
- Order of St. Sergius of Radonezh, III degree (in recognition of the works and in connection with the 250th anniversary of M.V. Lomonosov Moscow State University and the 10th anniversary of the resumption of the liturgical life of the Church of St. Tatiana)
- pectoral cross (from Patriarch Alexy II, April 27, 2005)
- Order of St. Seraphim of Sarov, III degree (April 7, 2006)
- medal in the name of Sschmch. John, Archbishop of Riga, 1st degree, (Latvian Orthodox Church of the Moscow Patriarchate, 2006)
- Order of St. equal to book Vladimir III degree (in recognition of his work for the benefit of the Russian Orthodox Church and in connection with the 60th anniversary of his birth, March 6, 2011)
- club (April 6, 2015, for diligent service to the Church of God [2])
Archpriest Vladimir Vigilyansky: “Modern civilization is suicidal”
Constantinople continues a series of conversations with clergy dedicated to the church’s understanding of the situation related to the COVID-19 pandemic. Our interlocutor today is the rector of the Moscow Church of the Martyr Tatiana at Moscow State University, Archpriest Vladimir Vigilyansky.
Church on the “coronavirus” castle
Constantinople : The COVID-19 pandemic has subsided, a number of restrictions have already been lifted, but in Moscow churches are still closed to believers. What is the reason for this “special” attitude of officials towards the Church?
Archpriest Vladimir Vigilyansky : I’m forced to start from afar. The disease we are all facing is not a myth, it is real and very dangerous to people's lives. However, other diseases that affect and kill millions of people on the planet are no less, and perhaps even more dangerous.
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The only difference between COVID-19 and other diseases is that even experts have not come to a consensus about the nature of its occurrence, the mechanism of its spread, its course at different stages, the prevention of the disease, and medications for both the disease itself and its consequences. On the other hand, there is evidence that in many cases this disease is asymptomatic and unnoticeable. And these mysteries give rise to contradictions in the attitude towards it on the part of people who either downplay the dangers of the coronavirus or exaggerate the threats of disaster, indulging in all sorts of anxieties, confusion, fears, and states of panic.
The main panacea for the spread of the disease was the tactic of self-isolation of people and, in some cases, forced isolation (for example, those coming from countries where the pandemic was at its peak). And this - with some reservations - is correct!
However, society and the state cannot isolate absolutely everyone. There are categories that, even if they want to, cannot work “remotely”: doctors, security services, the army, social workers, the economic bloc involved in the continuous production and delivery of products, bank employees and many, many others. Some “superstructural” functions of society: legal and judicial institutions, “ideological” structures, including TV and media, and, of course, religious organizations. Each of these structures and categories developed over three months of quarantine, despite certain risks, their own rules for contact functioning, which generally justified themselves.
Archpriest Vladimir Vigilyansky. Photo: TV channel Tsargrad
Ts .: But the Church found itself in the most difficult situation right here. Despite not just the importance, but the need for the spiritual nourishment of believers in such difficult conditions, despite Holy Week, and then Easter days, our churches turned out to be closed to believers. Even despite the truly unprecedented sanitary and epidemiological measures taken by all parishes.
Father Vladimir : Moreover, in my opinion, the Church falls under several categories of structures and organizations that can be qualified as exceptions to the rules. Since for many of our fellow citizens the Church is the most important hospital for all illnesses, it is, in secular terms, psychological help and ideological motivation in the fight against fears and panic, it is also a model of social service.
And most importantly, the Constitution of the Russian Federation (Article 28) gives every citizen the right to visit churches. Even with the introduction of a state of emergency, according to the Constitution, this article cannot be suspended (see Article 56). However, from the very beginning of the development of the pandemic, Rospotrebnadzor decided not to completely close Orthodox churches (although there were exceptions) for services, although to limit the number of participants in these services to clergy and staff members, completely excluding visits to churches by parish members.
Indeed, the quarantine fell on the period that was associated with the main events of the church year - the services of Great Lent, the Great Feasts: the Entry of the Lord into Jerusalem, the Annunciation of the Blessed Virgin Mary, Easter, the Ascension of the Lord, Trinity. It was during this period, according to a centuries-old tradition, that the largest number of Orthodox people visit churches to participate in church sacraments - confession, communion, unction, and after Easter - weddings.
Many politicians and sociologists believe that church parishioners are a model of civil society. Pastors have influence over parishioners and can organize services in such a way as, on the one hand, to temporarily limit visits to churches or make this visit alternate, and on the other hand, to ensure that the placement of parishioners in the church space occurs in full compliance with sanitary standards. On March 17, the bishops sent detailed instructions to churches on how to conduct confession, communion, and unction at home and in churches in order to prevent the spread of the viral disease.
Ts .: It turns out that we are faced with demonstrative distrust on the part of the authorities towards the institution of the Church? Including now, when shopping centers and other boutiques are already opening.
“They can ban whatever you want”: Father Andrei Tkachev on the main conclusions in connection with COVID-19
Father Vladimir : I think that in June the Moscow authorities, at the instigation of Rospotrebnadzor, will nevertheless begin to introduce a phased unlocking of the capital’s churches and monasteries. But if we compare this process with other service sectors: long-distance trains, civil air transportation, sports and cultural facilities, the same shops, and so on, then we will see a clear discriminatory, and most importantly, anti-constitutional attitude of the authorities towards the Church.
I am sure that after the end of quarantine, this situation will be comprehended and some conclusions will be drawn. Which are unlikely to contribute to the further strengthening of ties between the Church and the state.
Ts .: It is known that you personally have encountered a number of, to put it mildly, bureaucratic absurdities these days. What is it like for the Moscow abbot in these conditions?
Father Vladimir : As the leader of two churches, I was faced with an obstacle to my performing services in churches. I and eight other employees were not extended passes to travel to the Church of the Martyr Tatiana at Moscow State University. After my personal and patriarchal complaints, fortunately, the pass was restored.
Then there was an attempt to send me to home confinement and prohibit me from leaving the house by issuing a sick leave for me as a pensioner, although no one asked me if I wanted this or if I was sick. And this despite the fact that my pass continued to be valid. Frankly, I partially violated the ban and went to services twice. How could I have done otherwise? After all, I took the priestly oath of protege!
Are we facing an “electronic concentration camp”?
Ts .: But temporary “quarantine” restrictions, which have happened before, are one thing, and another thing is the system of constant electronic control over citizens, the problem of which was raised by Nikita Sergeevich Mikhalkov and the Synod of the Moldavian Church. What is your attitude to this problem?
Father Vladimir : I would not exaggerate the danger of the “electronic concentration camp,” but I would not minimize it either. This is a multi-layered problem. The whole world is already living in a situation with monitoring of personal data, which makes it possible to collect and analyze information and manipulate entire masses of people through this information. It would be wild to deny that such information is not collected and that, along with the positive effects of control, people with ill will can use it for their political, ideological, material and other benefits. We see that the concentration of evil in this world is only increasing, and do we have a guarantee that the information will be used only for good?
A small example. We are aware of the existence of an international community bound together by humanistic liberal ideals, which have been reflected in published documents. These are the “Humanistic Manifestos” of 1933, 1973, 2000, and the “Declaration of Secular Humanism” of 1980, and the “Cairo Program of Action” of 1994, and the “Declaration of Neo-Humanism” of 2010, and many other globalist documents signed by Nobel laureates and scientists from many universities around the world.
These are not just abstract ideas of secular humanism, but concrete programs of action regarding the world population. One of the main tasks that humanists set for themselves is birth control in “developing” countries. Behind the beautiful words about “the fight against poverty,” “family planning,” and “individual freedom,” humanists intend to sharply reduce the birth rate. After all, the rich don’t want to feed the poor at all. To do this, it is necessary to put a barrier to emigration from poor countries to rich countries.
The documents openly speak of complete freedom for the development of contraceptive medicine, abortion, euthanasia, suicide, the legalization of same-sex marriage and incestuous marriages. This global task requires control mechanisms from international institutions and a supranational World Parliament, “representing the interests of the people, but not their governments,” which requires effective supranational police forces. On the way to this management of the world there are obstacles associated with the national cultural characteristics of nations, religions and institutions of state sovereignty. Humanists propose to neutralize or completely destroy these concepts.
To achieve these results, don't we need mechanisms to collect, store and manipulate this information? Can't these trends be called a new segregation?
Photo: agsandrew/shutterstock.com
Ts .: And that is why all these technical innovations concerning the “digitalization” of all processes of private and public life can be used against those very human rights and freedoms that our liberals love to talk about?
Father Vladimir : In the face of our technological civilization, the individual appears in his naked shell, which has digital individual parameters. Age, height, weight, hair color, fingerprints, eye shape, chronic diseases, address, profession, bank account, number of children, registered real estate, purchases, and so on. By navigation and accounts on social networks, you can find out the patterns of a person’s movement, his professional interests, hobbies, circle of acquaintances, religious views, cultural and political preferences.
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Should this be a person's secret? Would we like someone (or some organization) to collate all this information and be able to predict any of your actions? After all, if you are clear before your conscience (before society, before the state), then you have nothing to fear. What if this information falls into the hands of malicious people who will use it to harm you, your family, and your like-minded people?
But besides the “shell”, there is also a secret of personality - your thoughts, desires, instincts, thoughts, sins, virtues. What to do with them? Would you like strangers with an evil will to know about this and be able to use this information for blackmail?
Fine! We will assume that we trust some organization that stores this data. But what if they fall into the wrong, hostile hands? What if the hackers who opened the database decide to make money by selling this information? Don't we know such cases?
These questions have no answers yet. But don't we have the right to ask them?
Is the End of the World Near?
Ts .: And it is no coincidence that many people add eschatological sentiments to such questions: expectations of the approaching reign of the Antichrist and, accordingly, the End of Times. Many people are now writing and talking about this, but how can we, Orthodox Christians, more correctly approach eschatological issues?
Father Vladimir : Theologians have long said everything about eschatology. I will not repeat the known facts and thoughts generated by this question. I'll tell you one story.
She is connected with a doctor - Academician of the Russian Academy of Sciences Dmitry Pushkar, a world-famous scientist, with whom I once had an appointment. By the way, he and his colleagues are now testing a cure for coronavirus, which may appear in 6-8 weeks.
But then, about 15 years ago, his first question to me was this:
- Father, are we living in the last times?
– ?
– I don’t know how it is in other areas of life, but in medicine this is clearly visible.
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Further, Dmitry Yuryevich (author of 1000 scientific papers, 50 monographs) said that medicine is ruled by pharmacologists who slow down or even block discoveries, that money is the measure of everything, that all ethical standards of medicine are rapidly becoming a thing of the past.
I began to tell him that professionals in various fields say that over the past 50 years there have been no decisive discoveries in the natural and even formal sciences. Scientists have received all the Nobel Prizes in recent decades for improving discoveries of the distant past.
– This question constantly torments me, and I often discuss it with my scientist friends - everyone agrees with this opinion.
And then I asked him:
– Do you think that current civilization is suicidal in nature? She has stopped fighting for survival, she is not afraid of self-destruction, she has stopped thinking about the future and lives for today. All its values are not related to the reproduction of life, but on the contrary – the cult of death is everywhere.
- Exactly. Why did this happen so quickly, do you think?
– The answer is very simple: man’s distance from God.
- I completely agree.
Used materials
- Biography on the official website of the Moscow Patriarchate
- “LiveJournal is a field for preaching the Good News” (biographical information for the interview)
- Biography on the Russian Orthodoxy website
[1] How has the composition of the Inter-Council Presence of the Russian Orthodox Church changed? Included in the new composition of the Inter-Council Presence // Pravmir website,
[2] “On Holy Monday, His Holiness Patriarch Kirill celebrated the Liturgy at the Vysoko-Petrovsky Stavropegic Monastery,” official website of the Moscow Patriarchate, April 6, 2015 -
“I have become very weak, and I physically cannot bear this penance”
— Today, strict penances are not practiced. Even for sins for which, according to the canons, excommunication from communion is expected for years, today people are excommunicated for several weeks, or at most several months. Is only oikonomia really appropriate in our time? Or are there cases when acrivia is needed?
— In my opinion, strictness must be observed when it comes to church dogmas, deliberate deviations from the fundamental norms of church life: witchcraft, blasphemy against the Holy Spirit, deliberate rejection of the foundations of faith. Condescension towards human weaknesses can be used when a sinner sincerely laments his sins and has a firm intention to improve. In some cases, I allow a person not to be allowed to take communion for a year or more (when he sincerely repents, but due to human weakness cannot promise to part with sin forever), except for Holy Easter and the Nativity of Christ. This does not apply to a person living in fornication.
I remember how they asked the elder Archimandrite Seraphim (Tyapochkin) to give penance for some sin, and he gave three prostrations within a week. Then they asked him why the penance was so short and simple. He replied: “I have become very weak and I physically cannot bear this penance.”
