Coursework Topic: History of the emergence and activities of monastic orders

Roman Catholic Church

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Introduction

Relevance of the research topic.

Since the time of the ecumenical councils, the first disagreements have already appeared between the bishops of Rome and the see of Constantinople. So at the Second Ecumenical Council in Constantinople, with the participation of 150 bishops, chaired by Meletius of Antioch and then Gregory the Theologian, an Epistle was published, the third rule of which reads: “Let the Bishop of Constantinople have the advantage of honor over the Bishop of Rome, because that city is the new Rome.”

Recognizing this event, the Roman Church builds its position of communion of churches on its Apostolic succession from the Supreme Apostle Peter, and for several centuries stubbornly resists the rise of the capital see of Constantinople. The consequence of this confrontation is the emergence of disagreements of theological, historical, and cultural content, which led to a breakdown in relations, sometimes lasting for decades, and to the division of churches.

The degree of scientific development of the problem.

Naturally, the above events are reflected in many works of researchers from different times. The reasons for the disagreements between the two churches are revealed quite well in the collection of articles by Protopresbyter John Meyendorff, “Rome-Constantinople”, dedicated to historical and theological issues of the relationship between the Eastern and Western branches of Christianity. The articles discuss important aspects differences that arose between the two parts of the Christian world. The research of another author, M.A. Novoselov, is very interesting. “Dogma and Mysticism”, which, on an almost psychological level, characterizing the individual-personal relationship of a person to God, finds the reasons for the disagreements that have arisen.

Among the most extensive work historical research, we can highlight the work of Karsavin L.P., “Monasticism in the Middle Ages”, Kaverin N. “Secret Uniateism”, from the works of narrowly focused research - “History of the Order of Malta” Andreev A., “The Life of St. Dominic” Lacorder A., "The History of the Knights Templar" by Merville M.

The sufficient development of the topic does not reduce the interest of researchers in it today. The existence of unresolved questions of a dogmatic and theological nature reinforces the relevance of this topic for contemporary researchers.

Object of study– activities of monastic orders in the Roman Catholic Church.

Subject of study– Roman Catholic Church.

Research methodology. When performing the work were used methods analysis and synthesis (comparative historical, specific historical), which made it possible to form a general idea of ​​monastic orders from the moment of their emergence, and to identify their role and place in specific historical periods.

Scientific novelty of the research.

1. The work analyzes the influence of the Roman Catholic Church on Russia through monastic orders.

2. Examples of proselytizing activities of the Roman Catholic Church in the period up to our time are systematized.

Practical significance of the study is to use this work when teaching courses, History of Religion; History of Western Christianity.

Work structure. The work consists of an introduction, two chapters, a conclusion and a list of references.

Chapter 1. History of the emergence of monastic orders,

features of their development and doctrine

Monasticism originated in the East. Along with a separate monastic life - anchorage, there also arose a community of residence - kenovia.

Western monasticism owes its emergence to Eastern monasticism. Not only anchorites and ascetics of Egypt and Syria come directly to the West, but also such “ardent defenders and preachers of desert living as Jerome, Rufimus and later Sulpicius Severus.” The West owes its acquaintance with the exploits of Basil the Great and the charter of Pachomius the Great to Athanasius of Alexandria. A little later, the charter of Basil the Great penetrates here, spreading mainly in Southern Italy. Thus, in the IV - VI centuries. in the West there were many monastic rules.

The first step towards creating a unified charter in the West was taken by Saint Benedict of Nursia (VI century), who is considered the father of Western monasticism. He assigns a significant place to physical labor and reading the Holy Scriptures in the daily life of a monk. Gradually, Benedictine monasteries spread to Italy, Spain, Germany and England.

Donations flow into Benedictine monasteries, and over time, enormous wealth begins to accumulate in the hands of the monks. The thirst for profit leads to people with selfish goals joining the monastic ranks. Against this background, reforms were born to correct monastic life. In the 8th century Benedict of Anyan realized his intention to establish a stricter life in the monastery in Anyan. In the 11th century The Abbey of Cluny came up with reform ideas, separated from the Benedictines and became a separate order. Similar movements are observed in Lorraine, Germany, and Italy. In the 11th century Romuld founded a number of monasteries in Central Italy, with administration in Camaldoli. The Vallombrosans joined this same movement in 1057, and from the 12th century. the Carthusians, who spread to Germany, France and Italy, from 1174 the Grammotenians and the Cistercians.

In contrast to the Benedictine monasteries, which were strictly tied to the local political and social environment, the orders were pan-European supranational structures that served as a more effective support for the papacy. In this regard, the Cluny association can be considered the predecessor of the order. With the emergence of the Cistercians, the concept of a monastic order began to include a closed and centralized association of monasteries headed by a common control body that explained the monastic rules. All these orders were distinguished by the peculiarities of their charters and the organization of management. Some orders began to devote themselves exclusively to prayer and isolate themselves from society (contemplative orders), others devoted themselves to preaching and works of mercy, and there were orders of a mixed nature.

The Cistercian Order ends the first period of development of Western monasticism, mainly Benedictine.

The next stage in the creation of orders was a period of active action. Due to the organization of the Crusades, in order to protect pilgrims and the sick at Christian shrines in Palestine, military-monastic or spiritual-knightly orders were created: 1) the Order of the Hospitallers of St. Anthony (founded in 1095 in Dauphine by the knight Gaston), devoting itself to caring about the sick; 2) the Order of the Ioannites; 3) the order of the French Templars or Templars; 4) German Teutonic Order; 5) Spanish orders of Alcantara (founded in 1156), Calatrava (founded by Sancho III of Castile in 1158), Sant Iago (founded by King Ferdinant II of Leon in 1179); 6) the Portuguese Order of St. Benet (founded by King Alfonso I in 1162), established to fight the Moors; 7) Order of the Hospitallers of the Holy Spirit (founded in Montpellier). These orders had certain practical goals, such as: the fight against infidels, ransom from captivity, protection of pilgrims, treatment of the sick. Later they focused on waging a “holy war” for the Holy Sepulcher and fighting the “infidels” in Spain and the Baltic states. In addition to the monastic vows of celibacy, poverty and obedience, members of spiritual knightly orders took a vow to defend Christians and the Christian faith with arms in hand. The largest spiritual knightly orders of the Johannites and Templars, having arisen in the Holy Land, then spread throughout Western Europe. Vast holdings designed to serve the crusades became the source of their profitable commercial activities.

During this period, monastic orders were created that devoted themselves to preaching and prayer: 1) the Italian Camaldolean Order; 2) Order of Vallambrosa; 3) the Order of Grammont, founded in 1074 by Stephen of Tiger near Limoges; 4) Order of the Humilians; 5) the Order of Fontevrault, founded around 1100 for canons; 6) Carmelite Order; 7) Trappist Order; 8) the Gilbertine Order (founded in 1148 in England).

In 1215, Pope Innocent III, by the 13th canon of the IV Lateran Council, prohibited the creation of new orders, ordering the new ones to take the charters previously approved by the Roman See. But this ban did not affect the creation in the 13th century. in Western Europe, new forms of monastic life, the so-called mendicant orders (lat. Mendicants, orders wholly or partially renounced ownership of property and receiving permanent income and lived by alms) - Franciscans, Dominicans, Augustinians and Carmelites: 1) Franciscan Order - the first order, who did not take upon himself the rules of residence for monks (permanent residence) for the sake of preaching activities. The brothers were required to constantly preach by word and example; 2) Dominicans - a learned order created to fight heretics; 3) Carmelites - previously a contemplative order, but under the influence of the first two orders it transformed into a mendicant one; 4) Augustinian order - formed under pressure from papal power, due to the merger of small monastic groups united by the charter of Blessed Augustine. The responsibilities of the mendicant orders included preaching, confession, missionary work and participation in the Inquisition, which involved the adoption of priestly orders by all brothers, as well as the creation of an order system of theological and linguistic education. Unlike previous monasticism, mendicant orders were concentrated exclusively in cities. Following Christ was now understood as renouncing all property, and even the roof over one’s head. In the “apostolic life” the members of the mendicant orders (mendicants) saw not a prototype of an ideal reclusive life, but an example of active activity in the world. Therefore, they called themselves not “monks” (hermits), but “brothers.” All these orders received enormous papal privileges and had a huge influence (in the 16th-17th centuries there were 21 mendicant orders in Western Europe) on the entire spiritual life of Western Europe until the time of the Reformation of the 16th century.

Over time, a departure from the original rules develops within the structures of the mendicant orders, partly due to the increase in external material wealth. Changes begin to occur among the orders, for example, among the Franciscans a division was born into observants, minims (1435), Capuchins (1525) and reccolects (1532). At the same time, new orders emerged, which also suffered a crisis.

As a result of the emergence of the Reformation in a number of Catholic countries, Catholicism began to gradually lose ground. In order to counteract Protestantism, the Jesuit order emerged - the “Society of Jesus”, which over the years of its activity produced a large number of missionaries, scientists, educators, confessors, and subjugated some congregations.

Since the 16th century. so-called monastic congregations (lat. congregatio - meeting, union, brotherhood) appeared, differing from orders in a less organized management structure and smaller volumes of activity. The beginning of the creation of congregations in the Roman Catholic Church dates back to the emergence of Protestantism, when, due to the decline of the orders, the papacy was forced to create a free army to prevent the danger of mass apostasy of people from the church.

The initial purpose of this army was to resist Protestantism. Subsequently, congregations began to devote themselves primarily to educating the younger generation and caring for the disadvantaged members of society.

In the 20th century In connection with the wars, many orders and congregations are disbanded, but more active semi-monastic congregations and adapted monastic orders are being restored, performing various types of activities. Completely new congregations are also being created, such as, for example, Missionaries of Divine Love Teresa of Calcutta, Missionaries of Christ and others.

Chapter 2. Features of the development and doctrine of monastic orders.

In this work it is not possible to consider all the orders and congregations of the Roman Catholic Church since the volume of work will be large, which does not meet the standards of course work, so we will consider some of them.

Benedictine Order- the first order of the Roman Catholic Church - was founded by the “father of Western monasticism” Reverend Benedict of Nursia.

The founder of the order was born around 480 - 490 in the Nursi province. His parents were Christians and came from an aristocratic family. They gave their son a primary secular education, and then sent him to study in Rome. There, seeing all the fussiness of secular life and “wanting to be pleasing to God alone, he decided to give up everything and become a monk.” For three years he led a hermit's life in the vicinity of Subiaco, then he joined a small community of monks and, at their request, became abbot in 510. But Benedict puts forward too harsh conditions for life in the community, the monks rebel against him and he has to leave them. He settles in a secluded place, where he continues to conduct his exploits. Soon the saint's fame becomes known and numerous followers begin to flock to him. In a short time, twelve monasteries subordinate to Benedict grew up around Subiaco. In 528 he moved to Monte Cassino, where he founded the famous monastery, which later became the cradle of Western monasticism.

In 530, Benedict gives a charter to the Monte Cassinian monks. Along with the monastic vows of chastity and renunciation of property, Benedict introduces strict discipline. He demands from his students to maintain a constant presence in the monastery and more strongly emphasizes the principle of obedience to the abbot.

Saint Benedict reposed around 560-570. In the Orthodox calendar, Benedict is presented as Saint Benedict of Nursia and is venerated in both the Catholic and Orthodox churches.

After himself, he left one creation, “The Rule for Monks,” which in the 9th century. was accepted by the entire set of Western monasteries. The Charter was divided into 73 chapters: nine chapters on monastic duties; twelve - about worship; twenty-nine - about disciplinary measures; ten on administrative principles; twelve - about private problems.

The saint offers two basic rules: pray and work, you need to pray in order to teach you to love God and people. It is necessary to work to make love come true. Of particular importance was the “ladder of humility,” which consisted of twelve steps, at the top of which the monk achieves perfect love, which casts out fear. Then the monk does everything out of love for God, and not with “horror” out of a sense of duty.

Benedict lists four types of monks: cinenovites, living in community, under the leadership of the abbot; Eremites or anchorites who lived for a long time in a monastery and strengthened for spiritual life in the desert; Sarabaites, self-willed monks who indulge their own inclinations instead of observing the monastic rules; girovagi, constantly wandering, moving from one monastery to another. He himself gives preference to Cenobitic monasticism. He regulates monastic life in detail, taking into account the personal strengths of each person. In addition to prayer, monks are required to perform mandatory physical labor.

In 580, the Monte Cassin monastery was destroyed by the Lombards, and the monks were forced to seek salvation in Rome. Pope Gregory the Great introduced the Benedictine rule in the monastery of St. Andrew, which he founded, and after that the saint’s rule was approved in all Roman monasteries. Missionaries were sent from Rome to England and France. In 597 in England, the Benedictines founded the first monastery in Canterbury. From England came missionaries to Germany (Willibrord and Boniface), and from Germany the Benedictine monastic discipline spread to Denmark, Scandinavia and Iceland.

From VI-IX centuries. The Benedictines spread throughout Europe. The charter of the order is approved in Italy, France, Germany, with the exception of Scotland and Ireland, where the Celtic charters of St. Columban were still maintained.

At the end of the 8th century. includes the restoration of many Italian monasteries destroyed by the Lombards. Restoration required considerable funds, so the order began to engage in trading activities: building ships and transporting various goods to Eastern countries. The order was exempt from state trade duties, and all income went to the construction of monasteries.

By the 9th century. refers to the prosperity of the famous Benedictine schools - in the Corvey and New Corvey monasteries, in Fulda, Reichenau, St. Gallen. Many monasteries were engaged in scientific activities necessary for missionary preaching. One of the founders of scientific activity was the famous ancient philosopher Cassiodorus, who, having converted to Christianity, put on a monastic robe and entered one of the Benedictine monasteries. Since he was a scientist, he continued to study various sciences and collect ancient manuscripts in the monastery.

The Benedictines enjoyed the special attention and favor of Charlemagne, who often chose his collaborators from among them. The monasteries were patronized not only by popes, but also by secular rulers: dukes and kings, who gave them lands and financial subsidies, which contributed to their even greater strengthening.

But already by the beginning of the 9th century, under the influence of the growing wealth of the monasteries and as a result of the abuses of secular power, which created abbeys and gave them to the fief use of ordinary laymen, the first traces of spiritual decay in the life of the monks began to be discovered, all of which required a certain degree of reform of the structures management of the order.

At the beginning of the 9th century. after the death of Emperor Charlemagne, his successor was Louis the Pious, who, during his reign in Aquitaine, struck up a friendship with Abbot Benedict of Anian (an active reformer, an admirer of the Benedictine rule) and took him to his place as a spiritual adviser. In 812 they convened a council of abbots at É la Chappelle, where they passed legislation for the adoption of the Rule of St. Benedict by all monasteries.

In 909, due to the decline of monastic discipline, the Cluny monastery was founded by the Duke of Aquitaine, William, strictly aimed at observing the original charter of Benedict of Nursia, supplemented by Benedict of Anian. Guillaume gives the monastery complete independence from secular authorities, and the pope - from diocesan authorities. One of the abbots of the monastery, Odilon, who ruled the abbey for fifty years (999-1049), laid the foundation Order of Cluny, uniting more than 200 Benedictine monasteries under his leadership; and the subsequent Abbot Guto introduced the rule that the abbots of all subordinate monasteries should take their vows at Cluny and spend the first three years of monastic life there. This is how the Cluny congregation was created with elements of a small order centralization, unknown until that time.

The way of life of the monks consisted of fulfilling the vow of obedience to their abbot, good behavior, studying the Holy Scriptures, copying books, constant prayer and works of mercy.

The Clunians reached their greatest prosperity in the 12th century, when they spread literally throughout Europe and numbered up to 314 monasteries. From the 13th century Cluny gradually lost its influence, and continued to exist as a minor monastic organization until its disbandment in 1970.

Since the 10th century. From among the Benedictine Order, the Camaldulian Order, the Cistercian Order and the Carthusian Order stand out.

Order of the Camaldoules founded by the hermit Romuald (950 - 1027) around 1012 in the village of Camaldoli near the city of Arezzo in Italy. Romuald was an abbot of noble origin. Using the Benedictine Rule, he tightened the rules of mortification, demanded strict seclusion, limiting the weekly diet to twice eating bread, water and vegetables and a mandatory three-day weekly fast. Monks could meet each other only during worship and meals.

In 1072, the order received approval from the Roman throne. In the XV - XVI centuries. some communities separated from the Camaldulians and formed separate congregations. The greatest flowering of the order occurred in the 17th - 18th centuries, when the Camaldoules became especially widespread in France, Austria and Poland, and the order consisted of five congregations.

Cistercian Order(Bernardians) was founded by Robert of Molesma in 1098 in the swampy town of Citeaux (lat. cistercium, hence the name of the order).

Under the third abbot - Stephen Harding - Bernard of Clevors (1091-1153) entered Citeaux, who in 1115 headed the monastery and gave instructions for his own charter (around 1155 the pope appointed him to preach in Rus', but he refused). Unlike simple monasticism, which even in the charter of Benedict of Nursia was called the “army of Christ” and fought against evil with a spiritual sword, members of the order also added a material sword to the latter.

In addition to the monastic vows of celibacy, poverty and obedience, they vowed to defend Christians and the Christian faith with arms in their hands. The Order took part in the Crusades and actively fought against heresies.

By the middle of the 12th century. a rich, influential and numerous order becomes a cultural outpost of medieval Europe. In the XIV century. The Cistercian Order is in decline.

At present there are about three thousand Cistercians who wear white vestments and practice manual labor. There is a female Cistercian branch.

From the Cistercian Order in 1636, under the influence of Rance - abbot of the La Trappe monastery in France - stand out Trappists. Boutelier de Rance introduced severe asceticism: 11 hours a day - prayer, the rest of the time - field work and remaining silent. In the 20th century The Trappists emerged as an independent order.

Carthusians(Carthusians) - a monastic order, the first monastery of which was founded in 1084 in the mountain valley of La Chatreuse (lat. cartusia), near Grenoble. The founder of the order is priest Bruno from Cologne. The order received official approval in 1176. In 1234, a women's branch of the order arose.

The order was the largest feudal lord of the Middle Ages. One of the sources of income is the production of Chatreuse liqueur (the monk Dom Pérignon developed a process for mixing different varieties of grapes, preserving carbon dioxide during fermentation in the liquid itself, and not on its surface). In its heyday - the 14th century. the order covered 168 male and 12 female monasteries.

In 1781, branches of the order in Germany were abolished. During the French Revolution, the order lost most of its monasteries in France. Currently, communities of the order have been preserved in Italy, Spain and France.

Order of the Knights Templar or "The Poor Knighthood of Christ and the Temple of Solomon" is the first military monastic order. The order was created in 1118-1119. a group of French knights led by Hugo de Paynes (Hugo of Payenne). The Templars or Templars (Knights of the Temple) got their name because their main place of residence was initially the room located on the south side of the palace of the Jerusalem king Baldwin I and adjacent to the Church of the Holy Sepulchre. At one time there was the al-Aqsa mosque here, and according to legend, the Temple of Solomon was located on this same site. In French, temple is “temple”, from lat. Templum, hence the name of the order.

The original task of the order was to protect the pilgrims who poured into Palestine after the victory of the crusaders. At first, only nine knights were engaged in this task, then many knights from all over Europe joined them.

Members of the Templar Order took four vows: poverty, chastity, obedience and protection of pilgrims. “The Templars were obliged to observe fasting and abstinence; clothing was supposed to be simple, in keeping with the military way of life.”

In 1127 they all returned to Europe, where they were greeted with triumph. In January next year In Troyes, the possession of the Count of Champagne, a council was convened, which, on the proposal of Bernard of Clevors, officially approved the Order of the Templars, recognizing its goals as military-religious. Hugo de Paynes received the title of Grand Master. Members of the order were prohibited from secular entertainment - attending shows, playing dice, falconry, laughter, singing and idle talk were forbidden.

During the XII-XIII centuries. The order's charter was supplemented and expanded, but only the top leaders knew about it. In 1139, Pope Innocent II prescribed the basic principle for the order internal organization, that is, he divided the members of the order into noble knights, chaplains and serving brothers.

The serving brothers, in turn, were divided into squires and artisans; they could be married and, unlike knights, wore brown or black clothes. The order also had secular members (tertiaries), who voluntarily carried out only part of the instructions of the order's charter.

At the head of the order was the Grand Master. He obeyed only the pope and the General Chapter, which consisted of members of the convention (legislative council). The convention consisted of the heads of the order's provinces and the most influential brothers. The General Chapter met solely at the request of the Master. The Deputy Grand Master was the Seneschal, who was in charge of supplies and everyday life. The Marshal was responsible for military affairs and discipline in the monastery. The clothing supervisor was responsible for the brothers' equipment.

The instructions for maintaining the order's secrets and the procedure for admission to the Templars were designed, according to the plan of the order's leadership, to maintain the strictest discipline and form an elite identity. Knights had to come from a knightly family, be celibate, they took a vow of chastity, poverty and obedience. In their free time from military affairs, the knights indulged in prayer in their secluded cells. The brothers of the monastery were forbidden to go into the city or village. The knights wore white linen cloaks with eight-pointed crosses - a symbol of heartfelt purity and martyrdom.

Along with the main Temple in Jerusalem, numerous branches of the Templars began to emerge, scattered throughout almost all of Europe. Many young aristocrats from Western European countries joined the order; from all over the Christian world, generous donations were made to the Templar treasury, land, castles and estates were donated. Those who put on the white cloak were required to donate their fortune to the order. The popes allowed the templars to open their own chapels, cemeteries, and even choose priests from among themselves to perform services. In 1162, the pope allowed those in the order's service to leave the jurisdiction of local bishops. Bishops were forbidden to excommunicate them. They were widely awarded privileges: they were exempted from duties on food supplies, from tithes and from all taxes; their churches and houses were granted the right of refuge, they themselves enjoyed personal inviolability on an equal basis with persons spiritual rank and were under the jurisdiction of the pope alone.

In the 12th century. The Templars had at their disposal numerous castles and fortresses, as well as large plots of land and estates. “By 1130, the order had extensive possessions in France, England, Scotland, Flanders, Spain and Portugal. And after 10 years he became a large landowner in Italy, Austria, Germany, and Hungary.”

Having concentrated colossal wealth in their hands, the Templars took up banking. At first, this function was to provide support for pilgrims in the Holy Land, and then grew into a purely secular purpose of capital accumulation. “Branches of the order throughout Europe and the Middle East issued money on credit to merchants, who gradually became dependent on the templars.” Thus, the “poor knights of Christ” became the largest moneylenders of their era, and the Parisian order house turned into the center of European finance. The Templars introduced bank checks, which are still used throughout the world. Profitable trade, lively banking and bill business constantly increased the huge cash funds of the order, which were kept in its main bank - the Temple in Paris.

“With enormous financial resources for those times, the order became an influential force of international importance. In Europe, Palestine and Syria, the Templars sometimes acted as intermediaries between princes and monarchs.” For example, in England, grand masters were regularly invited to meetings of parliament.

The political activities of the knights were not limited only to the West - and the order established close relations with the Islamic world business relationship. Even the Saracens, whom the Crusaders fought against, showed the Templars much more respect than other Europeans. The Knights Templar, as it became known from documents, had relations with the Assassins, an Islamic terrorist religious-political order. At almost all political levels, the templars acted as official arbitrators.

The Order had its own ports, as well as its own fleet. Having several dozen cargo ships and vessels for transporting people, the templars transported pilgrims from Europe to the Holy Land and back, receiving a decent payment for this. The knights of the order had relevant knowledge in the field of medicine and masterfully produced medicines, since caring for the sick and wounded was one of the components of templar activity.

In 1163 the pope Alexander III in his bull he gave the Templars the right to be independent from church authorities.

As the external power of the order grew, its internal content also changed. The arrogance and far from monastic lifestyle of the knights of the Order of the Temple became known to many. The order's former boundless devotion to the church was replaced by religious indifference. The original charter of the order, drawn up by Bernard, also changed. Thus, novitiate, which was previously mandatory for entry into the order, was abolished. Paragraph 54 of the charter, which prohibited accepting excommunicated knights among the Templars, was changed in the opposite sense: it was recognized as desirable to recruit new members precisely from among these outcasts of the church, even criminals, “in order to promote the salvation of their souls.” These changes in the charter attracted a lot of unworthy members to the order.

In the Albigensian Wars the Templars were, at least outwardly, neutral. However, the Grand Masters of the order, even in their addresses to the pope, emphasized that real crusade wars should be waged only against the Saracens. Sources have survived indicating that the Knights of the Temple provided shelter to many Qatari refugees, often protecting them.

The wealth and zeal of the crusaders did not save their states in the Holy Land from collapse. In July 1187, the Crusaders suffered a catastrophic defeat at the Battle of Hattin. The troops were completely defeated by Salah ad-Din, and two months later Jerusalem, conquered a hundred years earlier, again fell to the Saracens. In 1191, the Egyptian sultan captured the last “free” city of Palestine - Acre. After the fall of this city, the Templars moved their residence to Cyprus, and then finally moved to Paris.

At the beginning of the 14th century. Attempts to attack the Templars by the French king Philip IV, who also behaved independently and arrogantly towards the monarch on whose land they settled, became more frequent. In addition, Philip was pushed to take this step by financial difficulties. Philip was well aware of how rich the Templars were. In March 1306, during a riot in Paris, Philip took refuge in the residence of the Templars, “then he saw with his own eyes the luxurious decoration of their premises.”

In 1307, Philip wrote a petition to the Grand Master Jacques de Molay, where he asked to honor him and make him, the King of France, an honorary knight of the Templar Order, but the Grand Master rejected the petition. Then the king, through his protege - the new Pope Clement V - tried to approach the Templars from the other end: the curia expressed the advisability of merging the Templars with the Order of the Ioannites. Grand Master De Molay responded with a decisive refusal, since he understood that for the Templars such an alliance under the auspices of the pope and Philip IV would mean the end of independence.

Then Philip IV ordered the arrest of all the French Templars; they were accused of atheism, desecration of Christian shrines, the sin of Sodom and all sorts of indescribable abominations. The trumped-up charges of the French lawyers were especially facilitated by the closed nature of the order and the custom of keeping its internal structure in the strictest confidence, so they could be accused of anything. In 1310, 54 knights of the order were burned on a slow fire in a field near the monastery of St. Anthony near Paris.

On March 22, 1312, Pope Clement V abolished the order without first condemning it. The Pope transferred all the possessions of the Order of the Temple entirely to the Order of the Hospitallers. The last Grand Master was burned at the stake.

But the order did not cease to exist there. In countries not affected by the bloody raid, the Templars continued to exist. The Templars of Aragon and Catalonia were declared innocent by the Council, which took place in Tarragona, and the Templars of Castile - by the Council of Salamanca. In 1319 in Portugal, the Templars were acquitted by the court and united into the Order of the Poor Knights, modifying the charter to suit Carmelite practice. The Order of the Poor Knights founded its own nautical school and contributed to the development of shipbuilding in Portugal. On his initiative, ocean expeditions were launched that discovered the islands of the Azores, Cape Verde, and Bijagos, and explored the Senegal and Gambia rivers. The order's ships sailed under flags with eight-pointed Templar crosses. Under the same flags, Christopher Columbus's caravels crossed the Atlantic Ocean and reached the island of San Salvador in the Bahamas. In the lands of Sicily, Corsica, Valencia, Aragon, the surviving knights founded the Order of St. Mary of Montessa. Many German Knights of the Temple joined the Teutonic Order or went over to the Johannites, as did the Spanish Templars.

Already during its active existence, the order was seen in the eyes of contemporaries as a kind of mystical institution. The Templars were believed to be associated with dark forces.

In the 18th century various secret orders and organizations cited the Templars as their predecessors. The Templars were labeled as occultists, alchemists, magicians and sages who possessed esoteric knowledge and secret powers. The influence of the Templars on the development of Satanist cults, on the cult of Lucifer, the angel of darkness, a proud rebel who boldly challenged God, was proclaimed to be significant.

The Templars were most respected by the Freemasons. This attitude of the Masons towards the order is explained by the fact that they consider themselves the direct heirs of the Templars, claiming that the Order of the Knights Templar never ceased to exist, and that after the defeat of the order, many Templars took refuge in Scotland and joined the masons' unions, from which a secret society subsequently emerged Freemasons. For example, at the end of the 19th century. In Germany and Austria, the “Order of the New Templars” was founded, who chose the swastika as the emblem of the order. The Knights Templar in their new guise have become extremely widespread and are very popular at the present time, but we should not forget that they have nothing to do with the original military-monastic order of the Templars, since the Order of the Templars was dissolved by papal orders and after that did not was recreated.

Teutonic (national) order Unofficial names are “German Order”, “Prussian Order” or “Order of the Crusaders” (lat. оrdodomus Sanctae Mariae Teutonicorum, germ. Deutscher оrden).

In 1190 (during the siege of Acre during the third crusade), merchants from Lübeck at the hospital “House of St. Mary" for the German crusaders founded a brotherhood, which in 1198 was transformed into a spiritual knightly order. Full name - Order of the House of St. Mary in Jerusalem.

The main task of the order was to be the fight against paganism and the spread of Christianity. The first master was Heinrich Walpot.

In 1198, the son of Frederick Barborossa gave the order a military character, taking as a model the charter of the Templar Order. In the same year, Pope Innocent III approved the charter of the new order. In 1221, Pope Honorius III extended to the Teutons all the privileges enjoyed by the Johannites and Templars.

The order consisted of full-fledged brother knights who took three monastic vows: chastity, poverty and obedience; brothers-priests and half-brothers (initially only a German - a member of an old noble family - had the right to join the order with further knighting). At the head of the order was a Grand Master elected for life, who had the rights of an imperial prince. Under him there was a council of five highest dignitaries. The General Chapter met irregularly and played only a subordinate role.

Members of the order lived in castles built in a gloomy style, in which grand halls were adjacent to cold bedrooms. Much attention was given to physical training.

The Order had extensive possessions in Germany; its territorial branches were headed by landmasters (Livonian, German). Extensive possessions and numerous privileges allowed the Teutons to create their own order state. The distinctive sign of the knights of the Teutonic Order was a black cross on a white cloak.

In the 13th century The order fought with Muslims in Palestine, where it became famous for its cruelty and mercilessness. With the support of the pope, the order acquired a number of lands in Asia Minor, Southern Europe and especially in Germany. The order's possessions were united into provinces and districts. In the territories captured by the order, the population was forcibly converted to Catholicism.

In 1211 The order was invited to Hungary in order to protect Transylvania from the Cumans, but in 1224 - 1225. Due to the desire to create its own separate state on the territory of Hungary, the order was expelled by the Hungarian king Endre II.

In the Crusade against the Prussians, which lasted half a century (1231-1274), it was possible to conquer them and convert them to Christianity. For this, Emperor Frederick II of Hohenstaufen allowed Prussia to be completely given over to the Teutons. From this time on, the Prussian State of the Order emerged.

In order to maintain their dominance over the Baltic states, they continued to mercilessly exterminate everyone who tried to offer them even the slightest resistance.

From the fourth decade of the 13th century. the order was the main organizer and executor of the Crusades declared by the pope.

In 1237, the remnants of the Order of the Swords joined the Teutonic Order, reorganized into Livonian Order, who suffered defeat shortly before.

The Teutons tried to establish Latinism on the territory of Rus'. Having entered into an alliance with the Swedish feudal lords, the Teutons began to threaten Pskov and Novgorod. In 1227, the Pskovites were forced to conclude a peace treaty with the Livonian Order. But the Teutons did not stop because the papal ambassador William of Modena was hastily putting together an alliance with the aim of seizing the route along the Neva. According to the terms of the agreement, two-thirds of the conquered lands were to go to the Swedish king, one-third to the Teutons, and a tithe from the population to the Catholic Church.

In July 1240, the Swedish army approached the banks of the Neva, but was defeated by the Novgorod prince Alexander Yaroslavich. However, the attacks did not end there - the Germans again went to Rus'. Prince Alexander Nevsky again gathered the militia and in the spring of 1242 defeated the enemy on Lake Peipsi.

From 1283, under the pretext of spreading Christianity, the order began to attack Lithuania and Poland. He sought to capture Samogitia and lands from the Neman in order to unite Prussia and Livonia. In 1308 - 1309 Eastern Pomerania with Danzig was captured, in 1329 - the Dobrzyn lands, in 1332 - Kuyavia. In 1346, the order acquired Northern Estonia from Denmark.

The fourteenth century was the time of greatest prosperity for the order. Both the internal structure of the order and its goals changed. The Teutons continued to remain a monastic order only in theory. Vows of obedience, chastity, and poverty were given only formally, and members of the order continued to lead a riotous life.

The year 1409 turned out to be a turning point for the Teutons, when the Principality of Poland-Lithuania, together with Russia, went to war with the order. The decisive battle took place on July 15, 1410 near Grunwald (Poland).

The Teutonic grandmaster Ulrich von Jungingen managed to gather almost twenty-seven thousand German, French and other knights, as well as detachments of mercenaries, under his banners. As a result of the battle, the Grand Master was killed and the Teutonic camp was captured. Along with its wealth, the order lost its military power and political significance.

But the functioning of the Teutons did not end there. The order was still needed by the German feudal lords to solve conquest tasks, but the main patron - the pope - had already made his choice, abandoning the artificially created and supported by the power of the sword education of the Teutonic knights.

Franciscan order. The founder of the Franciscan Order (ordo Fratrum Minorum Conventualis (OFM Conv), ordo Fratrum Minorum (OFM), ordo Fratrum Minorum Capucinorum (OFM Sar)) is Francis of Assisi, the greatest saint of the Roman Catholic Church.

Francis was born in 1182 into a wealthy merchant family, Peter and Pica Bernardore. He was baptized as a child, and then studied various sciences. Having reached the age of fourteen, at the direction of his father, he began to engage in merchant craft. While serving in the army, his army was defeated and he was captured. In 1205, a new military campaign was organized. At the very first stop during sleep, Francis heard a call demanding to follow the Lord. He gives up his horse and armor and goes to his hometown. From this time on, Francis lost his love for entertainment and his father's trading affairs. He begins to distribute the proceeds from the trade to the poor, which greatly annoys his father. The father's patience ended when Francis donated quite a lot to the priest from the Church of St. Damian a large amount money. Before the episcopal court, the father publicly disinherited Francis. Francis leaves home and for two years leads the life of a hermit, investing his energy in repairing chapels and temples in the vicinity of Assisi.

In 1208, during a service, Francis heard the words of the Gospel: “take nothing for the road, neither staff nor scrip” (Luke 9:3) and took them as God’s command for himself, after which, with the consent of the Bishop of Assisi, he began to preach . He was soon joined by two respected citizens of Assisi - Peter Cattani and Bernardo da Quintavalle. As rules of life, they accepted fragments of the Gospel that speak of imitation of Christ. At first they called themselves “penitent brothers”, and after that they called themselves “Little Brothers”.

As the number of brothers increased, Francis drew up rules for the community. In 1209, Pope Innocent III orally approved the charter. Francis also wrote a charter for the hermit brothers, whom he obliged to live in groups of three or four.

In 1220, Francis refused to lead the order, and first Peter became the supreme general, and after him Elijah of Cortona. In 1223, at the general chapter, the charter of the new order was approved, and in November of the same year, Pope Honorius III officially approved it in his bull. The Rule commanded the monks to poverty, physical labor, preaching and missionary work among the infidels.

Francis spent the rest of his life in solitary prayers. On September 17, 1224, while in a hermit's cell on Mount Berne, he received the stigmata. On October 3, 1226, Francis died. Two years later, the Roman Catholic Church canonized him.

Even during the life of its founder and immediately after his death, the order began expansion into other countries of the world: in 1219, the Franciscans appeared in Germany, France, in 1220. - England, in 1228 - Hungary, Belgium, Poland, Denmark, Norway, Iceland.

Under Elijah of Cortona, a clear system of order management developed. He divided the order into provinces, launched extensive construction of monasteries and churches. At this time, two currents emerged in the order, with different understandings of Francis’ precepts, and most importantly, his attitude towards poverty and the strict observance of the charter. Therefore, Pope Gregory IX was forced, in his bull of September 28, 1230, to give an interpretation of the statute of Francis.

In the middle of the 13th century. The situation in the order was complicated by two more circumstances: the spread of the apocalyptic teachings of Joachim of Flora among the brothers and their negative attitude towards science and education. These problems were resolved by the seventh general of the order, Bonaventure, who is rightfully considered the second founder of the order. In 1260, in Narbonne, Bonaventure held a general chapter, at which very important decisions for the order were adopted, called the “Narbonne Constitutions”. Firstly, the excessive passion for poverty, which began in the minds of some to replace all other virtues, was condemned; secondly, the development of large monastic communities - “conventum” - was supported, which were removed from the authority of the bishop; thirdly, the need for training monks and organizing schools and departments at universities was emphasized. However, not all brothers shared Bonaventure's views and not all accepted the Narbonne Constitutions. The desire of some brothers for absolute poverty soon resulted in the movement of "spirituals", who completely departed from the Church and were anathematized in 1329 by Pope John XXII.

Over time, various movements and trends in the order, associated with different understandings of the ideals of Francis, led to the emergence of three large groups: the Minor Conventual Brothers, the Minor Observant Brothers and the Minor Capuchin Brothers (a convention is a monastic house, a community of monks of one monastery; observation is a very strict adherence to the provisions of the statute, "capuccio" in Italian means hood). Until 1517, reform movements were directly subordinate to the general of the order or received their own vicar general. Subsequently, three monastic families were formed, each with its own leaders and its own structures.

Over time, two schools of thought emerged among observers. On the one hand, the initial severity was gradually softened, but at the same time, the reformist movement was constantly strengthening, which laid the foundation for new communities.

In 1897, Pope Leo XIII united all Observant groups into one monastic family called the Order of Friars Minor Observant.

The leadership of these three Franciscan branches is currently exercised by three generals.

Women's branch of the order. In 1212, Francis, together with Clara from the Favrone di Offreducci family, founded a Franciscan convent in Assisi, called the “Poor Ladies,” who later became known as the Clarisses.

From the very beginning, the Clarissa Order had monastic autonomy. At the head of the convention was the abbess or abbess, who was elected for three years. With the death of the abbess, the regulations of the various Claris monasteries underwent changes; only three monasteries that had the privilege of “most holy poverty”, in San Damiano, in Perugia and in Florence, remained true to their original rules. The charter of other monasteries was softened many times, in last time this happened in 1263 by Pope Urban IV. Supporters of Clara's first charter began to be called Damian women, and supporters of the second charter - urban women. In the 16th century under the influence of the Capuchin reform, the Capuchin sisters appeared. After the appearance of the Code of Canon Law in 1917, all claresses began to develop a common constitution, and autonomous monasteries began to join the federation.

Around 1221 Francis gave birth to secular order(tertiaries), intended for people living in the world. The new way of life did not require leaving the familiar environment, giving up marriage or leaving work. The first charter for the tertiaries was written by Francis himself; later Pope Nicholas IV proclaimed another charter, which was in force for six hundred years. The modern text of the statute was approved by Pope John Paul II on December 8, 1982.

Franciscans in Russia. The first Franciscans appeared in Russia back in 1245. The first Franciscan to come to Moscow was John Francis, who came as a legate from Pope Clement VII to Prince Vasily III. In the XIV and XV centuries. there were large communities of Franciscans in Crimea, Astrakhan, Azov and on the coast of the Caspian Sea. With the arrival of the Tatar-Mongols in Rus', these monasteries were abolished.

At the end of the 17th century, when Russia was increasingly turning towards Europe, a well-organized Catholic community formed in Moscow. In 1682-85 this community was headed by the conventual Franciscan Schiemann. In 1717, the Capuchin monastery opened in Astrakhan. In 1771, a Franciscan monastery was founded near Novoskolniki in the Pskov region. During the reign of Catherine II after the partition of Poland, many Franciscan communities became part of Russia.

In the 19th century Franciscans carried out their activities in the North Caucasus (Mozdok, Stavropol), served as chaplains in the Russian army - in Petrozavodsk, Kazan and Nikolaev. In 1804, there were 610 Bernardines, 327 Conventual Franciscans and 51 Capuchins living in Russia. The vast majority of monasteries were located in the western lands; Closer to Moscow there were monasteries in Smolensk and Sokolniki (Pskov region). After the Polish uprising of 1862, almost all Franciscan monasteries in the territory Russian Empire were destroyed. In the middle of the 20th century. “little brothers” operated illegally in Magadan, Kostroma, Ryazan and Vorkuta.

In the nineties of the XX century. The Franciscan Order is being revived for the third time in Russia. Since August 1993, a mission of Conventual Franciscans has been opened in Moscow, headed by Fr. Jacek Soroka. The order has been officially registered since 1995.

Today, Conventual Franciscans work in the cities of Moscow (where their central monastery is located), Chernyakhovsk, Tula, Kaluga, Elista (Kalmykia) and Bataysk. Franciscan Observants have monasteries in St. Petersburg, Novosibirsk and a parish in Smolensk.

Members of the order teach in Catholic educational institutions and visit nursing homes and prisons.

Dominicans(lat. FratresordinisPraedicatorum) - Catholic mendicant order. More traditional names: Order of Preachers, Monks Preachers and Black Monks.

The founder of the order, Catholic Saint Dominic, was born in 1170 in Castile into the noble Spanish family of Feliz and Juana de Asa Guzman. According to legend, his birth was preceded by a miraculous sign: his mother saw in a dream the fruit of her womb in the form of a dog with a torch in its mouth. (Hence the emblem of the order - an image of a dog with a torch. Therefore, the Dominicans called themselves “dogs of the Lord” from the Latin Domini canes).

At the age of seven, Dominic goes to his priest uncle in Gumiel and spends eight years of his life here, living at the temple. Afterwards he received his education, studying for ten years at the University of Spain. During his studies, the young man takes upon himself the feat of “not drinking wine for ten years for greater understanding.” scientific knowledge” and fulfills it completely. Between 1194 - 1199 he becomes a priest of the Augustinian canons. He spends nine years in this community, and later he is elected subprior of the Augustinian congregation in Osma.

From 1203, Dominic was brought closer to him by Bishop Diego, with whom he visited Rome, Denmark and southern France, where he saw the success of the Albigensian heresy. He takes an active part in the fight against the Albigensian heretics.

Diego and Dominic lead a wandering, “apostolic” life, preaching and disputing with heretics. In 1206, as a counterweight to the heretics, Dominic established a convent similar to the dormitories of heretics in the diocese of Toulouse in the village of Prouillet, trying to wrest the education of noble maidens from the hands of the heretics. In 1217, he converted it into an Augustinian monastery, which later became the spiritual center of the Dominicans.

In 1207, Bishop Diego dies, and Dominic becomes prior of the monastery of Augustinian canons. He insists on strict observance of traditional asceticism, physical labor and mandatory missionary activity in the monastery. Due to the severity of the requirements, he is left alone and comes up with the idea of ​​​​creating his own order, designed to fight heresy.

He is offered to take the position of bishop in Conceran, but he refuses and continues his preaching. In 1215, Dominic founded the first community in Toulouse, whose brothers were not associated with a particular church, lived on alms and pledged to take on the task of preaching and fighting heresy. In view of the prohibition proclaimed by the Fourth Lateran Council to found new orders, Dominic, following the advice of Pope Innocent III, elected the Augustinian charter, supplementing it with the Premonstratensian one. In January 1217, the order was approved by Pope Honorius III as the Order of Preachers.

The main goal of the order was to “care for souls” in the form of preaching and fighting heretics. In this regard, members of the order were required to adhere to poverty and have a good education. All the features of the charter of the Dominican order were determined by the first chapter in 1216 and the general chapter in 1220. The charter prescribed physical labor, short, excluding all unnecessary worship, so that the scientific studies of the brothers did not suffer damage, and a careful study of sacred truth. Each monastery had to have its own teacher.

Since 1217, Dominic sends his brothers to Paris, Rome and Bologna with the aim of forming residences of the order in these cities. The papal privileges of 1221 even entrusted them with confession.

The spread and growth of the order after the death of Dominic (6 August 1221) was accomplished with exceptional rapidity thanks to the able and energetic successors of Dominic.

From 1220-1228 The administrative organization of the order was formed in its main outlines. At the head of the order was a general elected for life, obedience to whom was mandatory for all brothers. Together with the General Chapter, which was convened first annually, then every two years, the general governed the order. Each monastery was under the control of an abbot, and each province, consisting of several monasteries, was under the control of a provincial. Legislative power belonged to the general chapter, and executive power to the general. The conventions were formed into a province, headed by a provincial prior and 4 determiners. By the end of Dominic’s life there were eight such provinces: Spain, Provence, Toulouse, France, Rome, Lombardy, Germany and England.

In 1220, a semi-secular Dominican organization arose, called the “Arms of Jesus Christ.” Its members could wear Dominican clothing, but remained in the world and continued to fulfill their family and social responsibilities.

The Dominicans created various schools at their monasteries. The polemical tasks of the order required great theological training from the Dominicans, so they filled all the theological departments in universities, and then subordinated the educational system in the West as a whole to their influence. Teaching was modeled on the University of Paris. The training course was designed for a period of 6 to 8 years. The first two years were devoted to philosophy, the next two to basic theology, church history and rightly so, for the last two years the students have been studying theology. The most capable students were made lecturers and masters of theology, the rest devoted themselves exclusively to preaching.

From the middle of the 13th century. Missionary activity of the Dominicans in the East begins. In 1247 they sent a mission to the Tatars, in 1249 - to Persia and Japan, in 1272 - to China. The Dominicans also carried out missionary missions among the Jews and among the northern peoples. In America they become active participants in the colonization of the local population.

Since the 13th century. Dominicans played a prominent role in the inquisition processes. From the time of the Council of Toulouse in 1229 to the 16th century. The Inquisition, which has as its goal the search, trial and punishment of heretics, constantly staffed its staff with Dominicans. The Dominicans opposed the heresy of the Waldenses and Cathars. In 1233, the inquisitorial courts came under the jurisdiction of this order from episcopal jurisdiction, which caused a popular uprising in Narbonne in 1234, and in Avignon in 1242. Despite this, the order continued to operate in northern France. In 1255, Pope Alexander IV appointed a Dominican friar to the post of Inquisitor General of France.

In 1380, due to the great schism, which caused the secularization of internal life, the order split into two parts, the reunification of which took place only in 1418.

In 1475, the greatest preacher of the Western Church, Girolamo Savonarola, joined the Dominican Order and carried out a reform to unite monastic communities. Despite this, the fragmentation of the order continued in the 17th century.

By the time of the Reformation, the order had lost its importance and no longer took a prominent part in the fight against heresy, spending its energy on rivalry with the Jesuits. From this time on, the disbandment and abolition of order units began in many European countries.

In Austria in 1781, King Joseph II reduced the number of Dominican conventions to twenty. In France, since 1789, the revolution destroyed the order, and it was restored here only in 1840, but did not go further than 10 conventions.

In 1872, the overall organization of the order was reformed, and it began to include about 300 conventions, of which about half were in Spain and Italy and more than 50 in non-European countries.

On the twenty-seventh of December 1206, Dominic founded a convent in Pruille, giving the nuns a charter similar to that of men. The Rule provided for a traditional monastic life of asceticism and contemplation; the ideal of poverty was understood less strictly than by the Dominicans themselves.

In order to counter heresies, Dominic founded a society of laymen, which he called the “Army of Jesus Christ.”

The society was composed of secular people of both sexes, who took upon themselves the responsibility of defending the property and freedom of the Church with all the means at their disposal. Their clothes, which remained secular in appearance, differed only in the Dominican colors: white - a symbol of innocence, and black - a symbol of repentance. They were not bound by vows and, if possible, participated in monastic life. On certain days they gathered in the Church of the Friars Preachers to attend Mass.

Activities in Russia. Repeated attempts by the papacy to impose the Latin faith resulted in many Dominicans being sent to Rus'. The bull of Pope Gregory IX granted indulgences to the Dominicans as payment for missionary work in Rus'.

In the thirties of the XIII century. The pope sends Dominican monks to Kyiv, who, with the permission of Prince Vladimir Rurikovich, founded the Bogoroditsky Dominican Monastery near Kyiv in 1231. The monastery lasted only two years, then the prince disbanded it and expelled the Dominicans.

In 1518, Pope Leo X sent the Dominican monk Nicholas Schomberg to Moscow to persuade Grand Duke Vasily Ioannovich to the Latin faith, but he failed and was forced to retire.

In St. Petersburg from 1816 to 1892. The Catholic Church of St. Catherine of Alexandria was cared for by the Dominicans. This temple was given to them by Emperor Alexander I after the expulsion of all Jesuits from Russia. The parish priests cared for the entire northwestern region of Russia. Two French Dominican priests operated here until 1941.

At the beginning of the 20th century. in Moscow there was a community of Russian Dominican Tertiaries, founded by Vladimir Vladimirovich and Anna Ivanovna Abrikosov. In 1923, this community was closed by Soviet authorities.

Society of Jesus or the Jesuit Order ( societies Jesu , S J) was founded on August 15, 1534 in Paris by the great saint of the Catholic Church, Ignatius of Loyola.

Ignatius Loyola (Don Inigo Lopez de Recardo Loyola) was born on October 23, 1491 in Spain. He came from a noble noble family and was educated at the court of the Spanish king. The life of Ignatius until the age of thirty is the life of an ordinary Spanish nobleman. Ignatius himself, recalling some episodes of his life, writes: “Until the age of 26, I was a man who indulged in the vanity of the world. The greatest pleasure was given to me by the possession of weapons, accompanied by a great desire to gain glory." At the age of 30, as an officer, he took part in the war with the French. During military operations in defense of the city of Pamplona, ​​both his legs were broken and he ended up in bed. The leg bones could not heal for a long time, and he was forced to remain in bed for many months. It was at this time that it happened crucial moment in his life. Through reading the books “The Life of Christ” by Ludolf of Saxony and the lives of the saints of the Catholic Church, he began to dream not of the laurels of a warrior, but of the glory of a preacher. In March 1522, after his recovery, he went to the Montserra monastery, where he experienced a mystical experience.

At this time, Ignatius was imbued with the idea of ​​​​creating a special order designed to fight the Reformation.

To achieve this goal, he studies first in Salamanca, and then in Paris, where he gathers around him several like-minded people. In Paris, Loyola is working on the Spiritual Exercises, which have become a reference book for every Jesuit. In 1534, the desire of Ignatius of Loyola - to create an army of spiritual knights to fight the nascent reformation - began to come true.

On August 15, 1534, in the underground chapel of Montmartre in Paris, the seven first members of the order took vows: poverty, chastity, apostolic service and unquestioning submission to the pope. The new society was named after Jesus.

In the early years of its existence in the Society of Jesus the requirement of asceticism was strongly emphasized, but gradually Ignatius speaks out against such excess - “The body must become useful tool serving the Lord."

In 1535, Ignatius and his associates began preaching in the vicinity of Venice - Vicenza, Treviso, Vassano, Padua and Verona. Pope Paul III accepted Loyola's offer and allowed the future Jesuits to preach in all Roman churches.

The goal of the new order was the following - “to fight for God, under the banner of the cross to serve only the Lord and the Pope.” The Order set itself the task of saving and improving its members and all their neighbors. According to its charter, the Society of Jesus was subordinated directly to the pope and was created for “improvement in Christian teaching and life” with the obligatory spread of the faith among all levels of society. The Charter regulated all aspects of the order's activities. Ignatius placed particular emphasis on maintaining the vow of obedience: the order was understood as a reliable instrument in the hands of the papacy, and each of its members was called upon to subordinate himself to his elders both externally and internally.

On September 27, 1540, the Jesuit Order was officially established by Pope Paul III under the name of the Society of Jesus, and the maximum number of members was limited to sixty. In 1543, the order was given the right to recruit more than sixty people into its ranks.

In 1556 Ignatius Loyola died. Pope Paul V declared him blessed in 1609, and Gregory XV elevated him to sainthood in 1622.

The order's charter defined the following hierarchy: General, elected for life by the General Congregation, assistant, provincial, rector and ordinary executors. The General Congregation was vested with the highest authority. Together with the general, the order was administered by the Order Council, consisting of four assistants. The general had the right to remove assistants from office, but he could not remove them himself.

The whole world was divided into provinces by the Jesuits; in one large country there could be several provinces, and if the countries were small, then they were united into one province, headed by a provincial

During the first hundred years of its existence, the order increased greatly: by the time of the death of Ignatius of Loyola there were 938 members, in 1565 - 3,500, in 1626 - 15,544 members.

The Order became widespread in many countries of the world. In 1550, a Jesuit college was established in Rome. In Spain, the order was established in 1565. In France, it was finally established in the middle of the 17th century.

During for long years There was a stubborn struggle between the Society of Jesus and Lutheranism and Calvinism. For decades, not a single dispute between Protestants and Catholics, not a single congress or council was complete without the participation of the Jesuits, who were best prepared for this.

In a short time the Society of Jesus stopped and pushed back the Protestant movement. Through their efforts, the Reformation was suppressed in Italy and suspended in Germany, Poland, Hungary, Lithuania, France and Belgium.

Three quarters of the order's members devoted themselves to educational activities. Education was carried out at the highest level, so even Protestant families sent their children to Jesuit colleges, believing that here their children would receive a good education. For their high level of pedagogical skill, the Jesuits were nicknamed “teachers of Europe.”

By 1556, in Europe (mainly in Spain, Italy and Portugal), the Jesuits had founded 33 schools, with an emphasis on the humanities, in which almost everyone was trained.

In 1707, the Jesuits opened a school for boys in Moscow, but in 1719 they were expelled by Peter I (the school was given to the Capuchin monks).

For two centuries in a row, the French kings - from Henry III to Louis XV, almost all German emperors - from the beginning of the 17th century, all the Dukes of Bavaria - from 1579, the Spanish kings in the 18th century, most of the rulers of Poland had Jesuits as confessors (the pope Gregory XIII sent the Jesuit Anthony Possevin to Moscow to Ivan the Terrible with the goal of imposing a confessor on the Russian Tsar, but nothing came of it). The famous doctrine that the end justifies the means was not a specifically Jesuit invention, but it was part of their moral code, although not in this explicit formulation. The same spirit of adaptation to human weaknesses permeates the Jesuit theory, known as probabilism: a person sins only when he commits a deliberately sinful offense, but if the action contains only the possibility of sin, then it can be committed.

Everywhere the Jesuits tried to adapt to local conditions, so their preaching was successful in many places, for example, Francis Xavier preached in India, who divided the Jesuits subordinate to him into castes, and if a Jesuit from a higher caste had to give communion to a dying person from a lower caste, he held out the sacrament on a long bamboo stick so as not to get close to the dying person; and in China they introduced “purely civil rites” dedicated to Confucius and dead ancestors.”

In 1626, the order already dominated 39 provinces and had 15,493 members, 803 houses of obedience, 467 colleges, 63 missions, 165 hostels and 136 seminaries. In 1749, the Society of Jesus in 39 provinces had 22,589 members, 24 houses of confessors, 669 colleges, 273 missions, 176 seminaries, 61 novitiates and 80 universities.

Over time, the order developed purely secular activities of an economic and political nature: the Jesuits founded banks and trading houses, entered into colonial enterprises, accepted diplomatic missions, and intervened in various ways in internal state affairs.

Everywhere the Jesuits had one goal - the subordination of secular society to the church, and mainly to their order.

Second half of the 18th century. was the most unlucky for the order. From 1757 to 1768, the Society of Jesus was expelled and outlawed for interfering in public affairs in Portugal, France and Spain. The persecution began in Portugal and then spread to other countries. The Order alienated many rulers of Europe, since it was powerful, rich (huge incomes were received during the Paraguayan period) and since they still interfered in politics, all this prompted a number of European governments to put pressure on the Pope, and in 1773 Pope Clement XIV was forced to sign a decree dissolving the Society of Jesus." The general of the Jesuit order was imprisoned in Rome, where he died.

However, the order did not cease to exist there. Some branches of the order remained in China, India and Prussia. The preservation of the order was greatly facilitated by the partition of Poland, when Polish Jesuits asked for asylum from Empress Catherine II. The Empress allowed the Jesuits to maintain their organization on the territory of the Russian Empire out of admiration for their teaching methods. At the end of the 18th century. Russia was the only state where the Jesuits had the right to operate.

Jesuits in Russia. The Jesuits repeatedly tried to establish themselves in Russia. These attempts were carried out under False Dmitry I and Princess Sophia. During his trip abroad in 1698, Peter I repeatedly communicated with the Jesuits, after which in Moscow the Jesuit priests managed to open a school for 30 students, and also built a stone church in 1707. In 1719, in connection with the case of Tsarevich Alexei, the Jesuits were expelled from Russia.

Empress Catherine II allowed the Jesuits to act in defiance of the papal bull dissolving the order. During the reign of Paul I, they acquired great influence, so that the general of the order, Gruber, could freely enter the emperor without a preliminary report. In 1815, a conflict arose between Emperor Alexander I and the Society of Jesus over a number of conversions to Catholicism by influential representatives from princely families, such as Princes Golitsyn and Gagarin. At the same time, protests by the Orthodox clergy against the activities of the Jesuits intensified. On December 20, 1815, the emperor issued a decree “On the expulsion of all Jesuit order of monks from St. Petersburg,” and in 1820, a decree of the Governing Senate “On the expulsion of Jesuits from Russia” was issued.

Assessing this period, Theodor Griesinger wrote: “Thus, the bull banning the order did not achieve its goal: the Jesuits, although limited to the borders of Russia, held out, and Vicar General Chernevich acted as the legal successor of the late Ricci. He founded colleges and novitiates (for example, in the city of Polotsk a college was founded, which in 1812 was transformed into an academy), appointing procurators, rectors and assistants, convening congregations and issuing decrees, as if the pope had never destroyed the orders. Having a legal existence in Russia alone, the Jesuits did not limit their activities to its borders; on the contrary, they continued to operate everywhere, and it can be said that, with a few exceptions, all former Jesuits remained Jesuits. Of course, they acted in secret, but the secret did not prevent them from still forming a strong brotherhood. They were also in Spain, Naples and France, but under very restrictive supervision.

In 1814, Pope Pius VII issued a bull restoring the Society of Jesus with all its former rights, as a kind of guarantor of stability amid various reforms in political life. The Jesuits improved their position sooner than perhaps they themselves had hoped. They owed this mainly to the French Revolution. When it broke out and made all the despots of Europe tremble, then the Jesuits boldly entered their field again.

In Europe, Jesuit missions and residences were restored everywhere, and new colleges and universities were opened. Many Jesuits were engaged scientific activity, special attention was paid to social and natural sciences. The Order placed its main emphasis on education. Already in the second half of the 20th century, the Jesuit order occupied influential positions in the Vatican, the management of the Catholic Church, and participated in the drafting of papal encyclicals, bulls and messages.

Currently, on the territory of the Russian Federation, Jesuits work in two directions: pastoral activities in parishes and evangelization of culture, that is, the opening of spiritual centers in Moscow and Novosibirsk.

The Jesuits created their own higher educational institution in Moscow - the Philosophical College. They are extremely active at Moscow University, especially at the Faculty of Journalism. Having penetrated the structures of Novosibirsk University, the Jesuits launched large-scale proselytizing activities here. Its fruits were, in fact, the transformation of Novosibirsk into the largest center of Catholicism in Russia.

Conclusion

During historical path The Roman Catholic Church in the West arose a huge number of monastic orders and congregations that took on diverse activities. Thus, to protect pilgrims in the Holy Land from Muslim Arabs, the spiritual knightly orders of the Hospitallers and Templars were organized. For a special military purpose, the national order of the Teutons was created. In the 12th century. The mendicant orders of the Franciscans and Dominicans arose, and the previously created contemplative orders were reformed. For the special purpose of counteracting Protestantism in the 16th century. The Jesuit order was created.

The activities of monastic orders generally contributed to the strengthening of papal power and the spread of Catholicism in Western Europe and the Third World. There were attempts to introduce Latinism in Rus', but they all ended in failure.

Although the official policy of the Vatican towards the Russian Orthodox “Sister Church” expresses feelings of respect and acknowledges its grace, in fact the Roman Catholic Church conducts active proselytizing activities on the canonical territory of the Moscow Patriarchate. Western missionaries are instilling here purely extreme ideas of Catholic theology, manifested in the creation of monastic orders with such exotic names as “Sisters of the Worshipers of the Blood of Christ” or “Sisters Helping Souls in Purgatory,” the very name of which causes indignation among Orthodox Russians.

A deep study of the history and activities of Catholic monastic orders dispels the myths that their activities are neutral, non-missionary in nature and based on the fulfillment of universal human virtues.

Bibliographic list of used literature

1. Andreev A. R. History of the Jesuit Order. Jesuits in the Russian Empire. - M.: Russian Panorama, 1999. - 464 p.

2. Antonini B. Roman Chronicles // Light of the Gospel. - 2001. - No. 10. - P. 2.

3. Beduel G. History of the Church. - M.: Christian Russia, 1996. - 299 p.

4. Vatican: Onslaught on the East. - M.: Brotherhood of St. Mark of Ephesus, 1998. - 206 p.

5. Kaverin N. Secret Uniatism // Moscow. - 1997. - No. 5. - P. 192-196.

6. Karsavin L.P. Monasticism in the Middle Ages. – 1991 “SYMBOL” No. 25

7. Kozlov Maxim, priest. Western confessions. - M.:, 1998. - 82 p.

8. Lacordaire A. The Life of Saint Dominic. - M.: Truth and Life, 1999. - 288 p.

9. Mednis N. Saint Francis Xavier Cabrini // Siberian Catholic Newspaper. - 1998. - No. 11. - P. 25-28.

10. Mel M. Sons of the Immaculate Heart of Mary // Siberian Catholic Newspaper. - 2000. - No. 10. - P. 23-24.

11. Merville M. History of the Templar Order. - St. Petersburg: Eurasia, 1999. - 415 p.

12. Petrushko V. Union - a step on the path of Latinization // Orthodox conversation. - 1995. - No. 3. - P. 38-41.

13. Catholic newspaper. - 2001. - No. 2. - P. 2 0-21.

14. Hammerer M. Sisters of Adoratka of the Blood of Christ // Siberian Catholic Newspaper. - 2000. - No. 6. - P.18-19.

15. Meyendorff John, Protopresbyter Rome-Constantinople-Moscow. – M.: Orthodox St. Tikhon Humanities University, 2006. -320 p.

ORDERS OF MONAS - inst-ti-tu-you are mo-na-she-st-vu-th in the Roman Church.

Monastic orders unite monastics who have brought eternal, or “tor-st-ve-nye”, monastic vows ( whole-wisdom, according to obedience and misfortune), in contrast to other forms of Catholic mo-na-she-st-va (kon-gra -ga-tions of re-li-gi-oz-nye, se-ku-lyar-nye in-st-ti-tu-you, society-st-va of apostolic life), pre-du- smat-ri-va-yushchih at-not-se-nie temporary, or “simple” ob-toves. For the Orders of monastic char-rak-ter-na there is a special structure, representing a community of communities (mo-na-sty-rey, pri-ora-tov, god-de-len, etc.), members of which are connected by a common establishment, established by -sing in Roman, sing-by-you through your heads (su-per-io-rov), by-passing the dio-Caesal-bishops, not-by- middle-ven-but to the Holy Pre-stol. Monastic orders are particularly special in divine service and spiritual tradition. Members of the monastic orders have a special distinctive ha-bit (clothing).

In the modern Catholic Church, according to the monastic orders in the narrow sense, operating on the basis of the ancient monastic traditions -ta-vov [be-not-dik-tin-tsy and you-de-lived-from them or-de-na, as well as uni-at-tsy (see Uni-at-st-vo ) or-de-na an-to-ni-an, wa-si-li-an and mkhi-ta-ristov], in the understanding of monastic orders in a broad sense (ho -th and not-exactly from the point of view of the Catholic Church) can also be included in the or-de-on re -gu-lyar-nyh ka-no-ni-kov (av-gu-stin-tsy, pre-mon-st-ran-you and others; see also Ka-no-nik), ni-schen-st -vu-schi-or-de-na (do-mi-ni-kan-tsy, French-tsi-scan-tsy, av-gu-stin-tsy-ere-mi-you, kar-me-li-you and etc.) and or-de-on re-gu-lyar-nyh kli-ri-kov (ye-zui-you, etc.). In the Middle Ages, there were other types of monastic Orders, for example, the spiritual knights and royal orders ( io-an-ni-you, tam-pliers, Tev-ton order, etc.), members of which, in the absence of the usual of our great vows, we also obliged ourselves, with weapons in our hands, to defend Christianity. Ti-po-lo-gi-che-ski, these monastic Orders are related to the regular ka-no-ni-kas (Tev-ton Order) or to ni-schen-st-vuyu-shim or-de-us (for example, io-an-ni-you).

The first attempt to create a special mo-na-she-or-ga-ni-za-tion, uniting individual mo-na-sta-ri , from-no-sit-xia to the beginning of the 9th century - re-form-ma Be-ne-dik-ta Ani-an-sko-go, striving to create a network of mo-na- sty-ray, united ideas of pure-you-use-of-the-us-ta-va of the Reverend Be-ne-dik-ta Nur-siy-skogo. The center of this mo-na-she-skaya or-ga-ni-za-tion became the ab-bat-st-vo In-den (near Achen-na, founded in 814 or 817 year), created by Emperor Lu-do-vi-k Bla-go-hon-ti-you for Be-ne-dik-ta Ani-an-sko-go, and the head is Be-ne himself -dict. In 817, he convened a council of ab-ba-tov in Akha-ne, on which the su-gu-bo mo-na-styr-skie questions were resolved, without direct participation of the episcopate. Re-for-ma Be-ne-dik-ta Ani-an-sko-go is not yet under-ra-zu-me-va-la from-ya-tiya mo-na-sty-ray from juris-diction local bishops, and the head of Be-ne-dik-ta ba-zi-ro-va-elk in his personal car-to-ri-te-te and supported by im-pe-ra-to-ra and did not have any legal basis. Similar reforms were carried out in the 10th century in Lo-ta-rin-giya by Ger-har-dom Bronski and Io-an-nom from Gor-tse, as well creating the ob-e-di-non-re-for-mi-ro-vans of the mo-na-sty-reys. These movements had no further development and declined with the death of their breath. Os-no-voy be-ne-dik-tin-skogo or-de-na sta-la re-form-ma Bur-gund-skogo ab-bat-st-va Klu-ni, po-lu -chiv-she-go (in 909 or 910) papal ex-zem-tion (direct subordination to Rome). All those who joined the Klu-niy re-form of the mo-na-sty-ri also you-di-were from the jurisdiction of the locality nyh bishops, and they stood under ab-ba-tu Klu-ni and through him - pa-pe. Ab-bat Klu-ni was the head of the entire living layer around Klu-ni ob-e-di-ne-niya mo-na-sty-ray. Once upon a time, we joined Klyu-ni mo-na-sty-ri, how many of them did not grow -lo with the race-country-no-reform-we for the borders of France and Burgundy, had their own customs (consuetu-di-nes), different from the traditions of Klu-ni. The attempts of the Roman popes in the 13th-14th centuries to create a central-li-zo-van-ny order of be-ne-diktin-tsev were in fact not advisable. carried the us-pe-ha and brought to the ras-pa-du be-ne-dik-tin-tsev (XV-XVII centuries) to a number of internal sub-divisions - con- gree-tions, from-whether-the-spirit-of-the-st-vom (life-long or temporary position of the ab-ba-ta) and the spirit noah on-right-len-no-styu (emphasis on mo-lit-wu or scientific z-nya-tiya).

At one time, from the 11th century, a number of monastic orders began to emerge from the non-diktins, members of which -we-were to the greater as-ke-tiz and strict application of the be-not-diktin-s-us-ta-va. Thus, in the 1st half of the 11th century in Italy, within the framework of the be-ne-dik-tin tradition, the order of ka-mal-du-lov (ka-mal -dul-len-sky era-mi-tov), ​​who are drawn to a hermit-like and creative way of life, - in pro-ti-in-weight Klyu-niy social-residential be-non-dik-tin-tsam with their ideal of social prayer. Or-den ka-mal-du-lov was founded by the holy Ro-mu-al-dom (died in 1027) and received the development of the b-go-da-rya Pet- ru Yes-mia-ni. Its center was the ab-bat-st-vo of Fon-te-Avel-la-na near Ra-ven-na. Similar ideals were used and members of the or-de-na kar-tu-zi-an-tsev, which were formed at the end of the 11th - first 1st half of the 12th centuries.

In the 2nd half of the 11th century, an order of cis-ter-tsi-an-tsev, which received its name from ab-bat-st-va Si-to [lat. Cis-ter-tsi-um (Cistercium)] in Sham-pa-ni, becoming their first abode. A special distribution of the order began in the middle of the 12th century thanks to the activities of Ber-nar-da Kler-vo-skogo . Cis-ter-tsi-an-tsy you-stu-pa-li for the rise-ro-zh-de-nie su-ti be-not-dik-tin-go-us-ta-va, ko- I see them in the physical labor of mon-on-khov and their social service and mission-sio-ner-st-ve. The Or-den received a strict structure of internal governance. In the New Age, from the cis-ter-tsi-an-tsev from-de-li or-de-na fel-yan-tin-tsev (1577, up-divided at the end of the 18th century) and trap-pi-stov (1664), differing from tre-bo-va-ni-em more strictly as-ke-tiz-ma.

By the 18th century, the or-ga-ni-za-tions of the eastern Catholic (Uni-at-skih) mo-na-khovs had basically developed in the same way: mo-ta-rists ( ar-my-ne-unia-you), va-si-li-an (unia-you of the Greek ob-rya-da) and an-to-ni-an (ma-ro-ni-you).

Most of the monastic orders also have a female line, autonomous, but located in the op-re-de-len jurisprudence. divine za-vi-si-mo-sti from the man.

Close to the monastic orders in a narrow sense are regular ka-no-ki, the main life for some services - lives in the mouth of blessed Av-gu-sti-na. The tradition of the cliques, who lead the modern way of life, dates back to the 4th century. In 816, an attempt was made to ob-e-di-thread in the pre-biya mo-na-styr-skih communities of ka-pi-tu-ly so-bor- nykh churches. This initiative bore its first fruits at the end of the 11th century. By this time, from-no-sit-sia, an or-de-on re-gu-lar-nyh ka-no-ni-kov-av-gu-stin arose -tsev. Already in the 12th century, various con-gre-ga-tions appeared among the Av-gu-stinians (ka-no-ni-ki ab-bat-st-va Saint-Victor in Pa- ri-same; see Saint-Victor-school) and local ca-pi-tu-ly. The Av-gu-stin-tsy did not have a unified government, and only at the local level was it implemented -ra-ni-eat ka-pit-lov. In pro-ty-in-false-ness they are pre-mon-st-ran-you (the order of the os-no-van by Saint Nor-bert of Xan-ten-sky in the 1st half of the 12th century in Northern France) for-im-st-vo-va-li the cis-ter-tsi-an-tsev have a strict system of center-tra-li-call. number of management.

By the 13th century, the rise of impoverished or- de sti and su-s-st-vo-va-li only at the expense of mi-lo-sty-ni): do-mi-ni-kan-tsev (os-no-van in the 1st quarter of the 13th century) , French-tsi-scan-tsev (ut-verzh-den in 1209), ser-vi-tov (1233), av-gu-stin-tsev-ere-mi-tov (emerged in 1244, ut -verzh-den in 1256), three-ni-ta-ri-ev (1198), etc. she-skie (male and female) and laity, leading an as-ke-tic life, the so-called ter-tsia-ri-ev (“third order”). This structure can be traced most clearly among the Do-mi-ni-kans. The French-Scan-ts would-have-made-a-de-le-nie (window-cha-tel-but-for-crea-p-le-but in 1517) on con-ven -tua-lov, before the softening of the three-bo-va-niy or-den-skogo us-ta-va, and ob-ser-van-tov, on-stay- vav-shih on their strict compliance. Or-den kar-me-li-tov arose in the 12th century in Pa-le-sti-ne as or-ga-ni-za-tion ere-mi-tov (from-shel-ni-kov), od -later, there was a re-form-mi-ro-wan as a penniless order (1247), although with an emphasis on strict success- le-nii from the world and contemplative life, in pro-ti-in-weight to other penniless or-de-us, which are active but for-no-ma-li pro-ve-dyu christian-st-va and pastoral activity. Members of the or-de-na tri-ni-ta-ri-ev sacred themselves first of all over the Christians, I'm in captivity with foreigners. A similar goal was pursued by members of the brother-st-va mer-se-da-ri-ev.

Or-de-on the re-gu-lar-nyh kli-ri-kov on-cha-whether in the era of Counter-re-for-ma-tion (the first of them is the order tea-tin-tsev, 1524; the most well-known is ye-zui-you). Their members, not connected, as distinct from the monks, are obligated to remain in the community and perform -shchin-nu-tur-gy of hours, in-holy-by-pas-tyr-skoy activity, education and de-lam mi -lo-ser-dia.

Spiritual-knight-royal or-de-nas, which arose in the 11th-13th centuries in Pa-les-stin, Pri-bal-ti-ke and Pi-re-ney peninsula, played an important role in the events of the Crusades and Re-con-ki-sty. However, by the New Time, they were all either up-divided (there-pliers), or turned into cor-po-ra-tion of the secular Ari-sto-kra-tiya (Spanish and Port-Tugalese or-de-na), or switched to charitable activity (io-an-ni-you, Tev-ton order).

With the development of the Re-formation, the activity of the monastic Orders in Northern Europe co-occurred, one of the blessings of Ve -li-kim geo-graphic-che-che-from-the-opening-holes of the Order, monastic races-spread in other regions of the world, pre-all in Ama -ri-ke, where they became the main force of the Christian mission. A prominent role both in missionary activities and in the pro-ti-standing of the Re-form-ma-tion of the game of Je-zui -you, as well as the ni-schen-st-vuyuu or-de-na do-mi-ni-kan-tsev and french-scan-tsev. Similar activity in the 18th century brought the monastic Orders into conflict with the rulers of many states, as a result That's why a number of orders were up-divided (some of them were revived in the 19th century). In the era of Enlightenment and in the 19th century, members of the monastic orders began to pay more and more attention to scientific works and publications. ka-tion of ancient Christian monuments (for example, Mav-rists), social work, creation of various benefits -creative educational institutions. Re-form-ma of the can-no-nic law (1983), li-k-vi-di-ro-vav a number of formal features, characteristic for Monastic orders, bringing them closer to other types of religious institutes of the Roman Church.

Additional literature:

Kar-sa-vin L.P. Mo-na-she-st-vo in the Middle Ages. St. Petersburg, 1912. M., 1992;

Dizionario degli istituti di perfezione / Ed. G. Pellicia, G. Rocca. Roma, 1974-2003. Vol. 1-10;

Leyser H. Hermits and the new monasticism: a study of religious communities in Western Europe 1000-1150. L., 1984;

Dall'ere-mo al cenobio... Mil., 1987;

Lesegretain C. Les grands ordres re-li-gieux: hier et aujord'hui. P., 1990;

Jor-dan Omann O.R. Christian spirituality in some tradition. Rome; Lublin, 1994;

Lawrence C.H. The friars: the impact of the early mendicant movement on Western society. L., 1994.

The Crusades contributed to a fundamental change in life in Europe. In addition to the fact that Christians began to get acquainted with the culture of eastern countries and peoples, in particular the Arabs, there was also an opportunity to quickly get rich. Thousands of pilgrims flocked to the Holy Land. Some wanted to protect the Holy Sepulcher, and some wanted to become a wealthy landowner with a large number of servants. Monastic orders were initially created to protect such travelers.

Origin of the orders

Subsequently, after the Europeans settled in the vastness of Palestine, the knights of the spiritual orders began to divide, in accordance with their goals, into mendicants, Benedictines, regular clergy and canons.

Some were consumed by the lust for profit and power. They managed not only to become fabulously rich, but also to create their own states. For example, the Teutonic Order belongs to the latter, but we will talk about it later.

Augustinians

The name of some became a derivative of the name of the saint, whose words and deeds were especially revered by the founders and were spelled out in the charter.

Several orders and congregations fall under the term "Augustinians". But in general, they are all divided into two branches - canons and brothers. The latter are also divided into barefoot and recollect.

This order was created in the middle of the thirteenth century, and in the middle of the sixteenth century it was ranked among the other three mendicant orders (Carmelites, Franciscans, Dominicans).

The charter was quite simple and did not include any cruelty or torture. The main goal of the monks was to save human souls. By the sixteenth century, there were about two and a half thousand monasteries in the ranks of this order.

There could be no talk of any power or accumulation of wealth, which is why they were counted among the mendicants.

The Discalced Augustinians broke away from the mainstream in the seventeenth century and spread throughout Japan and all of East Asia.

A distinctive feature of the Augustinians is a black cassock and a white cassock with a leather belt. Today there are about five thousand of them.

Benedictines

The history of monastic orders began precisely with this group of churchmen. It was formed in the sixth century in an Italian commune.

If we look at the development path of this order, we will see that it managed to complete only two tasks. The first is to partially extend its charter to most other organizations. The second is to serve as the basis for the formation of new orders and congregations.

Judging by the records, the Benedictines were initially small in number. The first monastery was destroyed at the end of the sixth century by the Lombards, and the monks settled throughout Europe. After secularization in the Middle Ages and the reform movement, the order began to decline.

However, in the nineteenth century its sudden rise began. Brothers in faith simply found their niche. Now the monastic orders included in this association are engaged in the rise and development of culture, as well as missionary activities in the countries of Africa and Asia.

At the end of the nineteenth century, their confederation was created with the support of the Pope, in addition, a university was opened. Architecture and trade, literature and music, painting and medicine are just a small part of the areas that developed in Europe thanks to the Benedictines. It was the monastic Catholic orders, in an era of total decline in the standard of living and culture, that were able to preserve the remnants of “civilization” in the form of traditions, norms and foundations.

Hospitallers

The second name is “Order of the Holy Spirit”. This is a monastic organization that lasted only six centuries - from the twelfth to the eighteenth century.

The main activity of the Hospitallers was the treatment of the sick and wounded, as well as the care of the elderly and orphans, the infirm and the disadvantaged. That is why such a name was assigned to them.

Descended from the Augustinian Order. And they formed their hospitals first in France, and then in other countries.

Each member of the monastic order was obliged to engage in charity. This concept included caring for the sick, ransoming Christians from slavery, protecting pilgrims, educating the poor and many other good deeds.

In the seventeenth century french king tried to use their fund in his own interests to pay salaries to military veterans. But Rome opposed this turn of events. From this time on, a decline began, ending in 1783, when the order became part of the Hospitallers of St. Lazarus of Jerusalem.

Dominicans

An interesting feature of this organization is that a member of the monastic order can be either a man or a woman. That is, there are Dominicans and Dominicans, but they live in different monasteries.

The order was founded in the thirteenth century and exists to this day. Today its number is approximately six thousand people. The main distinguishing feature of the Dominicans has always been the white cassock. The coat of arms is a dog carrying a torch in its teeth. The monks' goal is to educate and defend the true faith.

Dominicans are famous in two areas - science and missionary work. Despite the bloody confrontation, they were the first to establish an archdiocese in Persia and explore East Asia and Latin America.

Under the Pope, it is always the monk of this order who is responsible for questions related to theology.

During the period of their greatest growth, the Dominicans numbered more than one hundred and fifty thousand people, but after the Reformation, revolutions and civil wars in different countries their number has decreased significantly.

Jesuits

Probably the most controversial order in the entire history of Catholicism. The priority is unquestioning obedience, “like a corpse,” as the charter says. Military monastic orders, of course, played a huge role in the formation of many rulers of medieval Europe, but the Jesuits were always famous for their ability to achieve results at any cost.

The Order was founded at Loyola in 1491 and since that time has entangled all the civilized countries of the world with its ties. Intrigue and blackmail, bribery and murder - on the one hand, protecting the interests of the church and Catholicism - on the other. It was precisely these opposite facets that led to the fact that in the eighteenth century the Pope disbanded this order. Officially, it did not exist for about forty years (in Europe). In Russia and in some Asian countries parishes functioned. Today the number of Jesuits numbers about seventeen thousand people.

Warband

One of the most influential organizations of medieval Europe. Although the military monastic orders strived for maximum influence, not everyone succeeded. The Teutons took a roundabout route. They not only increased their power, but also simply bought land on which they built fortresses.

The order was founded from a hospital in Acre at the end of the twelfth century. Initially, the Teutons accumulated wealth and strength, while caring for the wounded and pilgrims. But at the beginning of the thirteenth century they begin to move east under the banner of the fight against the pagans. They master Transylvania, expelling the Polovtsians to the Dnieper. Later, the Prussian lands are captured, and the state of the Teutonic Order is formed with its capital in Marienburg.

Everything went well for the knights until the Battle of Grunwald in 1410, when Polish-Lithuanian troops defeated them. From this time on, the decline of the order began. The memory of him was restored only by the German Nazis during the Second World War, declaring themselves the continuers of the tradition.

Franciscans

Monastic orders in Catholicism, as mentioned above, are divided into four groups. So, founded at the beginning of the thirteenth century, it became the first of the mendicants. The main purpose of its members is to preach virtue, asceticism and the principles of the Gospel.

“Grey Brothers”, “Cordeliers”, “Barefooted” - nicknames of Franciscans in different European countries. They were rivals of the Dominicans and led the Inquisition before the Jesuits. In addition, members of the order held many teaching positions at universities.

Thanks to this brotherhood, many monastic trends appeared, such as Capuchins, Tertiaries and others.

Cistercians

The second name is “Bernardines”. This is a branch of the Benedictines that separated in the eleventh century. The order was founded at the end of that century by Saint Robert, who decided to lead a life that fully complied with the rules of the Benedictine monastery. But since in reality he was unable to achieve sufficient asceticism, he goes to the Sito desert, where he founded a new monastery. At the beginning of the twelfth century its charter is adopted, and St. Bernard is also annexed. After these events, the number of Cistercians began to grow sharply.

During the Middle Ages, they surpassed other monastic orders in wealth and influence. No military action, only trade, production, education and science. The greatest power was obtained through peaceful means.

Today the total number of Bernardines fluctuates around two thousand.

Orders of Chernets are organizations of Catholic monks that have special charters. Created to strengthen the influence of the Catholic Church, persecute dissidents, and combat heresies, the Order has a strictly centralized structure. The Order is headed by “generals”, “general masters”, who are subject to “provincials” (provincial priors), “masters”, and lastly, abbots and conventional priors. These individuals are led by the general chapter, that is, a meeting of leaders of various ranks that meets every few years. The orders have a strict charter and report directly to the Pope, no matter what country they are in.

One of the first Catholic orders is the Benedictine Order (12 thousand), founded in Italy in the 6th century. Benedict of Nursia. The Order enjoyed particular influence in the 21st century. Now Benedictines can be found in a number of countries in Europe and America; they have their own schools and universities, and periodicals.

In the XI-XIII centuries. Many monastic orders arise. As an offshoot of the Benedictine Order, the Cistercian Order arose in France in 1098, the development of which was especially influenced by Bernard of Clairvaux, after whom this Order began to be called Bernardine (XII century).

Among the monastic orders, an important place belongs to the so-called mendicant orders: the Franciscan - numbers 27 thousand men and the Dominican - 10 thousand men. Founded at the beginning of the 12th century. Francis of Assisi; The Franciscan Order received a number of privileges from the Pope - the right to preach and perform the sacraments, and free teaching at universities. The Inquisition was in their hands. The Order of the Dominicans, or "Brothers Preachers", was founded in 1215 by Dominic. It was called upon to launch a struggle against the medieval heresy, primarily against the Albigensians (participants of the heretical movement of the 12th-13th centuries in France, directed against the dominant position of the Catholic Church in the economic and spiritual life of the medieval city).

In 1534, the Jesuit Order (Society of Jesus) arose, founded by Ignatius of Loyola (1491-1556) to fight the Reformation. The Order acted as one of the most military organizations of the Catholic Church. He carried out an irreconcilable struggle against heresies, persecuted scientists, fought against freethinking, compiled an index of prohibited books, and actively contributed to consolidating unlimited papal power.

In addition to the three monastic vows (celibacy, obedience, poverty), Jesuits also take a vow of absolute obedience to the Pope. The Order’s charter states: in order not to make mistakes in life, it is necessary to call white black, if the church requires it. Based on this provision, the Jesuit Order developed moral standards. They are based on the following principles:

1) probabilism - every human act can be considered moral if it can be justified by reference to the Holy Scriptures;

2) the right of reservation, mentally makes it possible to justify such acts that are condemned (swearing, false oath). Here it is no longer possible to justify oneself by reference to the Holy Scriptures. If a Jesuit mentally remembers the word “non” (“no”) before the false oath, then he will be pure before God;

3) the principle of guiding intention - any immoral act can be justified if it is intended for a high purpose, for the interests of the church.

The Jesuit order is distinguished by the fact that it does not require its members to live in monasteries and wear Chernetsky clothing. Members of the Order may be secret members. Therefore, the data on the size of the Order is approximate - 86 thousand men. The largest number of members of this Order are in the USA - 8387 people, Spain - 5234, Germany - 1119 people. In Poland and Yugoslavia, members of the Jesuit Order are completely subordinate to its head - the Black Pope (in Poland - 712 people, Yugoslavia - 828 people). In Czechoslovakia there are 400, in Hungary - 300, in Lithuania, Latvia, Western Ukraine and Belarus - 120, in China - 120, Romania - 200 members of the Order.

Pupils of the Jesuit Order monopolized the entire government activities. It is worth emphasizing that in the United States alone, the Jesuit Order holds 28 universities and colleges, 43 high schools, 13 law and 5 medical institutes, 10 nursing schools, and 8 technical schools. IN various countries 1320 magazines are published worldwide with a total annual circulation of 144 million copies.

13.11.2015

On March 13, 2013, an epoch-making event took place - a new Pope Francis was elected, the first of the Jesuits became the head of the Catholic Church, thereby making the power of the Catholic orders over the entire billion-strong flock an immutable law.

The secret organization of the Jesuit Order, which has spread its networks throughout the world, including even China, where the concept of God does not exist in the language, but only the philosophical terms “Tao”, has received unlimited power over the world. Let's not forget that Pope Francis in the hierarchy of the Jesuit Order is subordinate to Adolfo Nicholas - in common parlance, the “black” pope, but according to the Charter of the Order, the “black” pope is subordinate to the “white” pope and this collision of terminologies means only one thing, the full power of the Jesuit Order in the Catholic Church. churches. At the same time, another order, the Order of Malta, received into its hands all the financial power of the Vatican, where money coexists with political influence and aristocratic houses of Europe. So, the Jesuit Order has full power in the Holy See, the Order of Malta owns the finances of the Vatican, the Illuminati Order consists of a community of bankers and politicians of the Old and New Worlds, the Rosicrucian Order, as one of the heirs of the Templar Order, constitutes a synthesis of world religion, and Opus Dei puts all over the world of "initiates".

This global expansion of the Vatican with the election of Pope Francis marks a “fiery leap,” in the terminology of the Kabbalists, in world politics, where the current economic order must be replaced by a new one and that is why the global economic crisis is nothing more than a man-made revolution of the transition from one formation to another. Jesuit Francis constantly talks about poverty, about spiritual poverty, about transformation in the Church, where pastors need to become closer to their flock, but what does the new pope actually mean in these words? Six days after his election, on March 19, 2013, at the solemn mass dedicated to his enthronement, Pope Francis says:
We heard from the Gospel that “rising from sleep, Joseph did as the Angel of the Lord commanded him and took his wife.” These words already contain the mission entrusted to Joseph by God: that is, to be a guardian, custos.
This calling of guardians does not only apply to Christians, but has a dimension that is prior and simply human, it concerns everyone. To preserve all creation, the beauty of creation, as it is said in the Book of Genesis and as St. Francis of Assisi showed us: this means respecting every creation of God and the world around us in which we live. Please, I want to ask everyone who holds responsible positions in economics, politics and public life, - for all people of good will: let us be “guardians” of creation, God’s plan, inscribed in nature, in the world around us.

So Pope Francis calls on everyone to become Guardians of Peace, but what peace? In the United States there is a reward for those who have worked hard to keep this country safe called “Keepers of the Flame”, which is very typical for America. But Pope Francis appeals not only to Catholics, but to all citizens of the world, calling on them to become guides to his, the pope’s, attitude towards the world, towards the surrounding nature, towards interpersonal communications. It cannot be otherwise, the guardian as the conductor of a new religion, new rules in economics and politics, where the egoism of the individualist will be replaced by the Masonic slogan “freedom, equality, fraternity” - this triple formula of Catholic orders distributed throughout the world. Thus, all the inhabitants of the world are called to join the orders, because outside the orders there will no longer be any political or economic systems, but the Vatican orders will become the real inspirers of the new era, which came with the election of a Jesuit to the Papal Throne.

The role of Catholic orders is constantly belittled by the media and this is not accidental. How to justify the creation of the “Thule Society” - the forerunner of German Nazism of the 30s of the last century in the Order of the Illuminati or the activities of the Jesuit Order in Russia, whose wards killed Emperors Paul I and Alexander II, G.E. Rasputin and Nicholas II, and the most famous members of the Order in the twentieth century were F. Dzerzhinsky and M. Tukhachevsky. What goals did the Order of Malta pursue when it was organized by its order bearers? coup d'etat On August 19, 1991 and subsequently not only the State was destroyed, but also the entire industry? What are followers of Catholic orders doing today in Russia? Orthodox Church, maintaining constant ecumenical contacts with the Vatican? Why is the activity of any totalitarian sects allowed, including Georgy Kochetkov, and why is Protodeacon A. Kuraev still not prohibited?

The activities of Catholic orders cause enormous damage to our country, its Orthodox faith, morality and morality of our people, because behind the ostentatious poverty of Pope Francis and his washing the feet of juvenile delinquents hides the predatory grin of the New World Order, where poverty and subordination to authorities will become the idea of ​​​​creating a universal religion, economy and politics that dominates humanity, aimed at recreating the New Jerusalem - the eternal city of Moshiach. And how can we not remember another Catholic order, the Order of the Templars, the Knights Templar, whose true concern was not the protection of pilgrims in Jerusalem, but the preservation of the Temple Mount and the construction of a new, third Temple of Solomon - the throne of Moshiach. Why should the Christian order take care of the Jewish shrines destroyed by Titus in 70 AD, and even recreate the Third Temple? Archpriest Lev Lebedev answered this question in his book “Great Russia. Life path":

The Templars wanted to restore the ancient Jewish Solomon Temple and on this basis came into agreement with the Jewish rabbinate, in which, even during the earthly life of Christ, the worship of the devil as a “god” was hidden, hidden under the guise of the primordial biblical faith of the Jews. From them the Templars took the teachings of Kabbalah and devil worship, but retained the appearance of a Christian Order. At the beginning of the 14th century. he was exposed and dissolved. But most of the Templars, especially from rich and noble families, survived, and many moved to England, which to a certain extent contributed to the rapid transformation of this quite seedy country “on the outskirts” of Europe into a very powerful and advanced power! In the 16th century, the “fashion” for Gothic churches and castles passed, the construction brotherhoods of masons disintegrated, but spiritual ones remained. They also included spiritual Templars. Their task was now to build a spiritual “Solomon’s Temple” among humanity, or more precisely, a new spiritual Tower of Babel. The multi-stage initiation system allowed them to hide even from their own members of the initial stages their true goals and the religion of the devil under the guise of harmless humanistic societies striving for an end to religious hostility, enlightenment, the unification of mankind, freedom, equality, and brotherhood. The latter was needed by their secret leaders - the Jews, since the Jews in Europe at that time did not have the necessary freedom and equality (brotherhood) with other peoples.

Not everything happened as simply as in the quoted passage from the book. The initial idea of ​​​​rebuilding the Third Temple was nurtured by the Patriarchs of Constantinople, who were trying to create a new ecumenical Temple of the Eastern Rite of Christianity in Jerusalem, subsequently uniting all Christian churches, creating a kind of Christian Babylon, but this idea Byzantine Empire was not destined to triumph over the Roman papacy, since the initially “poor knights,” who did not even have horses for each knight, suddenly suddenly became rich and began to lend money on interest - the favorite circle of interests of Jewish moneylenders. Not at 40% like the Jews, but only at 10%, but these usurious interests were always paid by everyone, unlike the Jewish ones, which could be abolished by law. It is possible that rabbis infiltrated the Order and could subsequently lead it, but this is just a conspiracy theory, and the facts indicate that the influence of “poor chivalry” spread so rapidly in Europe that it began to pose a threat to the royal houses, because all the gold and silver These houses were owned by the Knights Templar, who could block the activities of the royal authorities at any time.

It became impossible to tolerate this any longer, and on October 13, 1307, Philip V the Fair in France arrested the entire top of the Templar Order. It is characteristic that homosexuality and the worship of Baphomet, imputed to members of the order, were not as interesting to Philip the Fair as they were to gold and the political allies of the knights - the templars. But Jacques de Mollet took this secret with him at the stake, on March 18, 1314, from the fire on the Jewish Island (coincidence?) who cursed Philip the Fair and Pope Clement V. A month later, the pope died in terrible convulsions, six months later Philip the Fair, who was also poisoned . The Order did not forgive its enemies and all three sons of Philip the Fair were killed by violent death, thereby ending the Capetian line, but also the Valois who replaced them, and after the Bourbons did not end their lives from natural causes, and only on January 21, 1793, when the last one was executed from the Capetian family Louis XVI, the work of revenge was completed. It is possible that the Great French Revolution was carried out by the hands of the “disappeared” Templar Order, but in fairness it should be mentioned that the enmity of the Templar Order and the Maltese Order led to the actual fall of the latter. But why was there enmity?

After the defeat of the Templar Order in France, part of the Knights Templar entered the Order of Malta, after which the Hospitallers received a strong impetus for their development, but it was not aimed at reuniting the disparate parts of the Templar Order, but at strengthening the position of the Order of Malta among the aristocratic nobility and royal houses, suffice it to say that after Napoleon’s defeat of the Order of Malta, Emperor Paul I became Grand Master, who at the same time sheltered the European part of the Jesuit Order. Both orders grew stronger on Russian gold, and by the time of Alexander I’s expulsion, they no longer needed Russian patrons, although the roots of the Order of Malta and the Jesuit Order remain to this day among Russian rulers. The Templar Order, having received refuge in England, managed not only to recover from the shocks, but acquired virtually the entire politics and economy of Great Britain, creating its own branch in the person of the Order of the Illuminati, another “initiated” into the secrets of world governance, whose cross contains an image on the reverse side Baphomet - symbol of the Templars.

This symbol is worshiped by the Rothschilds and Rockefellers, the Morgans and the Schiffs, who created (or were appointed by the Knights Templar?) the Bank of England, whose capital increased by supplying opium to China and other countries of Southeast Asia, and the East India Company became a model of modern financial corporations. The British Empire, created on the gold of the Templars, laid claim to world domination, creating its colonies on all continents, exporting gold to its huge vaults, staunchly guarded by the Knights Templar, as they previously protected the Temple Mount and the Temple of the Rock, which holds the foundation of the Second Temple of Solomon. .

But everything is as rosy for the powerful Order of the Templars as it might seem at first glance. The Catholic orders of the Jesuits and Illuminati created by the knights, as well as the Masonic lodges, receiving power and connections into their hands, themselves decide to bring forward the construction of the Third Temple, actively opposing their alma mater. The attempt, albeit unsuccessful, on A. Hitler by K. von Stauffenberg, a knight of the Order of Malta, the creation in the USA of a stronghold of the Order of the Illuminati, pursuing their own policy independent of London, competition in Russia between the Templars, the Maltese and the Jesuits ultimately led to national liberation revolution, still in its infancy under the leadership of V.V. Putin, as well as the decline of British influence in the Middle East, where the “Arab Spring”, skillfully directed by the CIA and the Illuminati, threatens to rid Britain of its former colonies forever. And all these collisions suddenly come to an end!

The Jesuit headed the Holy See, gathering under his hand all the Catholic orders that are of great importance in world politics and economics! The Federal Reserve System of Rothschild and Rockefeller suddenly announces the lack of gold, and the Bank of England HSBC continues to increase its gold reserves, buying gold through exchanges that is falling in price. Rothschild knows how to turn gold certificates into real, physical gold that ends up in the gold vaults of Jerusalem. The construction of the Third Temple will require an unheard of, huge amount of gold and it must be collected, accumulating as usual in several places, including an Asian copy of the Twin Towers of New York in Kuala Lumpur, Malaysia, a (former?) British colony and Hong Kong, which never became Chinese, although de jure it is Chinese territory. So what do all these efforts of the world global system, created by the efforts of the Templars, developed through the Illuminati, Maltese, Jesuits and numerous Masonic lodges mean?

It is not for nothing that the coat of arms of the Templar Order contains a royal mantle and two eagles - symbols of royal greatness and power, these signs are modeled on the six-pointed star of the Vatican, whose bright lights finally closed the two-thousand-year wait of the Jews in Magendavid, this guiding star leading the Jews to the Promised Land , where the Third Temple should shine as a world pearl, becoming the throne of not only Moshiach, but also the world religion. For these purposes, the Vatican has inspired a “world break,” as Pope Francis mentioned in his speech, aimed at establishing a New World Order, where not bankers and financial corporations will play a key role, as they do now, but the ideologists of a universal, universal teaching. The Twelve Commandments of the Modern Templar say:

Continuously fight for Human Rights,
Also fight for the preservation of universal human values,
Start by improving yourself
Build your life in accordance with your deepest beliefs,
In truth, love nothing more than friendship and brotherhood,
Always give preference to dialogue and exchange of opinions,
Your rights and freedom end where the rights and freedom of others begin.

So, it is necessary to become a man of the world, but not a member of his clan, his nation, his country, otherwise a person comes into conflict with these commandments. All citizens of the world must be people without a fatherland, cosmopolitans, self-absorbed, that is, selfish, but not claiming the freedom of another person. These concepts of the Masonic symbol of “freedom, equality, brotherhood” will become the immutable law of all humanity, but for this it is necessary to destroy national states and the differences of peoples, to destroy modern trend economic existence of the world, that is, to move from capitalism, which fell into skillfully placed networks of endless growth of demand, to the social distribution of goods carried out by a single supranational government. The crisis today will not end, as political scientists and economists try to reassure, trying to protect the system that feeds them, but will continue to grow until nation states fall and national elites go bankrupt. Templar A. Breivik, who with his comrades made a bloody sacrifice on the altar of nationalist upheavals in Europe, is only the beginning of pogroms and physical destruction of people from Arab and Muslim countries, skillfully kindling the nationalist fire in the hearts of young Europeans.

But that's not all! Terrorist attacks, the favorite brainchild of the knights - templars, who have honed their skills for over seven hundred years, through which Russia and the USA, Great Britain and France had to go. The bombings of houses in Moscow and Volgodonsk were timed to coincide with V.V. Putin’s rise to power, because that is why the head of the Russian Templars, lawyer I Trunov, protects only victims of terrorist attacks, as witnesses of inhumane attacks designed to lead society to panic, fear, and uncertainty in the future, which ultimately affects the state of government bodies and public administration. Explosions of the Twin Towers, shootings in schools, cinemas and crowded places, all these are links in one chain aimed at the fall of national governments, at encouraging people to demand the creation of a single governing body to which all would obey government agencies. Actually, the tendencies of the withering away of public administration, which prevail in the liberal consciousness and are cultivated among the average person, are aimed at creating a supranational governing body - a round table of ideological inspirers of the global process of creating a unified government centered in Jerusalem, on the throne of the Third Temple.

To some, such conclusions may seem like ordinary fantasies, but let us carefully read the work of I.V. Stalin “On Dialectical and Historical Materialism,” in which he notes:

The dialectical method requires that phenomena be considered not only from the point of view of their mutual connection and conditionality, but also from the point of view of their movement, their change, their development, from the point of view of their emergence and death. For the dialectical method, what is important, first of all, is not what seems strong at the moment, but is already beginning to die, but what arises and develops, even if it looks fragile at the moment, because for it only that which arises and develops is irresistible. develops. The dialectical method believes that the development process should be understood not as a movement in a circle, not as a simple repetition of what has been passed, but as a forward movement, as an ascending line, as a transition from an old qualitative state to a new qualitative state, as a development from simple to complex, from lowest to highest.

If the world is in continuous movement and development, if the withering away of the old and the growth of the new is the law of development, then it is clear that there are no longer “immutable” social orders, “eternal principles” of private property and exploitation, “eternal ideas” of the subordination of peasants to landowners, workers - capitalists. This means that the capitalist system can be replaced by a socialist system in the same way as the capitalist system replaced the feudal system in its time. This means that we must focus not on those strata of society that are no longer developing, although they currently represent the predominant force, but on those strata that are developing and have a future, although they do not currently represent the predominant force.

So, one should not pay attention to what is becoming obsolete today, what is subject to economic and political crisis and cannot find a way out of the current situation, because it is at the end of its path. But special attention must be paid to the signs of an emerging new trend and ideology in politics and economics, since it is this new one that will soon become dominant throughout the world. The dying old does not have its own ideology, which throughout the twentieth century was a denial of communism and subsequent socialism, and after the collapse of the USSR there was a collapse of Western ideologies, as they represented nothing but state nihilism. That is why the destruction of the USSR and socialism, as the idea of ​​​​building a people's state, was so necessary for the world behind the scenes in the person of the Catholic orders, which are inexorably approaching their entry to the forefront of world politics. And the unprincipled capitalist society began to fall apart like a house of cards, instantly becoming ill with previously hidden contradictions.

A new ideology based on a classless society in which the seven commandments of the Templar Order, Masonic “liberty, equality, fraternity” and universal power with the universal religion of the Third Temple in Jerusalem, the city of world glory and freedom, flourishes, confidently paves its way to the future, and no one can no longer resist this wind, which will certainly develop into a storm.

Neither do they pour new wine into old wineskins; otherwise the wineskins break, and the wine flows out, and the skins are lost, but new wine is poured into new wineskins, and both are preserved. (Ev.Matt. 9-17)

This parable surprisingly suits our time, when a new teaching breaks through the old wineskins of the passing time, and new wineskins, that is, people capable of containing the new teaching (new wine) will soon replace not only the ruling elite, but also the entire ideological superstructure of the destroyed the basis of modernity, which is no longer capable of creating new ideas and new carriers, but resists the emergence of worldviews different from the understanding of the ruling elites. And the more the dying resists the new, the more forcefully the new teaching is pushed towards the light, becoming the property of more and more people. The old world will no longer be able to change anything, so we must carefully look at the new shoots, analyzing what will happen in the near future, but it has already arrived.