Date of Birth: July 24, 1966 Country: Russia Biography:

Permanent member of the Sacred Synod of the Russian Orthodox Church

In 1973-1984 He studied at the Moscow Middle Special Music School. Gnesins in the class of violin and composition.

At the age of 15, he entered the Chheder in the temple of the Sunday of the word in the Assumption enemy (Moscow). Since 1983 he was an IPodiakon, and worked as a freelance officer of the Publishing Department of the Moscow Patriarchate.

In 1984, at the end of the school, he entered the composer faculty of the Moscow State Conservatory. In 1984-86 He served in the army.

In January 1987 own willing He left his studies at the Moscow Conservatory and entered the novice to the Monastery Vilensky Hospiter.

On June 19, 1987, in the Cathedral of the Vilensky St. Duhowov Monastery, Archbishop Vilensky and Lithuanian Quiz (Belyaev, † 1990) was held in monasticism with the advenue name of Hilarion in honor of St. Hilarion New, and on June 21, in the same cathedral, the same bishop ordained in Ierodicone.

On August 19, 1987, in the Prechistensky Cathedral of Vilnius, on the blessing of the Archbishop of the Vilensky and Lithuanian Quiz, ordained to Hieromonakh.

In 1988-1990 He served as the abbot of temples in Telishiai and villages of Kolaynai and Tituenai. In 1990, appointed the abbot of Blagoveshchensky cathedral Kaunas.

In 1990, as a delegate from the clergy of the Vilensky diocese, he participated in the Local Cathedral of the Russian Orthodox Church.

In 1989, he graduated in absentia by the Moscow spiritual seminary, and in 1991 - with a degree of candidate of theology. In 1993 he graduated from MDA graduate school.

In 1993, he was aimed at an internship in Oxford University, where under the leadership () worked on a doctoral dissertation on the topic "Rev. Simeon New Theological and Orthodox Tradition", combining studies with the ministry at arrival. In 1995 he graduated from Oxford University with a degree of doctor of philosophy.

The definition of the Sacred Synod dated May 7, 2003 was appointed Bishop Vienna and Austrian with the instructions of temporary management and preserving the position of a representative of the Russian Orthodox Church with European International Organizations in Brussels.

On February 1, 2005, the Privat-Association of the Bogoslovsky Faculty of the University of Frihibility (Switzerland) was elected at the Department of Dogmatic Bologodov.

On August 24, 2005, awarded the Makarievsky Prize for the labor "Sacred Mystery of the Church. Introduction to the history and issues of Imyaslav Disputes. "

The definition of the sacred synod dated March 31, 2009 () was exempted from the management of the Vienna-Austrian and Hungarian dioceses and was appointed Bishop Volokolamsky, vicar of the Patriarch of Moscow and All Russia, Chairman of the Department of External Church Relations and a permanent member of the Sacred Synod of office.

Decree His Holiness Patriarch Moscow and All Russia Kirill dated April 9, 2009 by the abbot in Moscow.

By the decision of the Holy Synod of May 27, 2009, the Chairman of the Commission on Old Believers and in cooperation with old-handedness in the department of external church connections ().

From May 28, 2009, a member of the Council on cooperation with religious associations under the President of the Russian Federation.

From July 27, 2009 - included in the Russian Orthodox Church and its Presidium. Chairman of the Commission of the Intersobal Presence on Relations to Separates and other religions, Deputy Chairman of the Commission on Countessing Church Counts and Overcoming Commission, Member of Commissions on Curric University and on Worship Services and Church Arts.

In consideration to the diligent ministry of the Church of God and in connection with the appointment by the Chairman of the External Church Relations of the Moscow Patriarchate, a permanent member of the Holy Synod on February 1, 2010 in San Metropolitan.

By the decision of the Sacred Synod of December 25, 2012 (), he was appointed chairman of the interdepartmental for teaching theology in universities.

The decision of the Sacred Synod of December 25-26, 2013 () was appointed head (by position).

The decision of the Holy Synod of December 24, 2015 () was appointed as a representative of the Russian Orthodox Church in.

Musical works

Author of a number of musical works, including the "Divine Liturgy" and " Vigil vigil"For the choir without accompaniment, the symphony" Song of ascent "for the choir and orchestra, the Oratoria" Passion in Matthew "for soloists, choir and orchestra," Christmas oratorius "for soloists, the choir of boys, mixed choir and symphony orchestra.

Awards:

Church:

• 1996, 1999 - the diplomas of the Holy Patriarch of Moscow and All Russia;
• 2003 - CN medal. Konstantin Ostrog (Polish Orthodox Church);
• 2009 - Silver Order Svt. Innokentia (Orthodox Church in America);
• 2010 - Order Schshmch. Isidor Yuryevsky II Art. (EPP MP);
• 2010 - Order of St. BLGV. Governor Stephen Great II Art. (Orthodox Church of Moldova);
• 2010 - Order of St. ap. and ev. Mark II Art. (Alexandria Orthodox Church);
• 2011 - Order of St. APP. Peter and Paul II Art. (Antioch Orthodox Church);
• 2011 - Order of SVV. Equalupp. Cyril and Methodius with the Golden Star (Orthodox Church of Czech Lands and Slovakia);
• 2012 - Order of St. Equal Mary Magdalene (Polish Orthodox Church);
• 2013 -

- Vladyka, you are 50 years old. I can not believe. Tell me when you made a decision about the monastic convolutions, you (appeal to the words of Patriarch Kirill and the father of Yevgeny Ambartsumov) decided for themselves twenty-thirty, forty and fifty-year-old? Did the reality of your expectations have justified?

- When I took a tonsure, I was 20 years old, and I, of course, did not think about myself a 30-year-old, or about myself a 50-year-old. I lived with the moment. But I had no doubt that I want to devote the lives of the church that I want to build a life, and not otherwise. And over the past since then, I have never been disappointed in the decision. There was not a single day, not one minute when I regretted.

I owe the church in your life. Some people tell me: "Why did you associate yourself with the church? After all, you could work art, to conduct the orchestra, writing music. " For me, the ministry of the church has always been the most important thing, everything else built around this main rod. And for me, it was always the most important to serve Christ.

- In one of the interviews you talked about the fact that the theme of death was worried from enough early age. How did this theme come for the first time, how did your perception change?

- Maybe it will surprise you, but my theme of death first emerged in children's garden. I was 5 or 6 years old, and I suddenly realized that we would do everything: that I would die that all these children who around me would die. I started thinking about it, ask questions to yourself, adults. I do not remember now neither these questions nor the answers that I received. I only remember that this thought pierced me very much and did not retreat for quite a long time.

In his youth, I also thought a lot about death. I had a favorite poet - Federico Garcia Lorca: I opened it for myself at a very early age. The main theme of his poetry is the theme of death. I do not know another poet who thought so much and wrote about death. Probably, to some extent through these verses, he predicted and survived his own tragic death.

Grigory Alfaev (future Metropolitan Hilarion) in school years

When I finished school, I prepared an essay of the "Four Poems Garcia Lorca": it was a vocal cycle on his words for the tenor and the piano. Many years later I was orchestrated and renamed "Songs about death." All four poems chosen by me for this cycle are devoted to death.

– Why did you occupy this topic so?

- Probably because from the answer to the question, why a person dies, the answer to the question, why he lives.

– Was something with the arrival of active church life?

"It so happened that my coming to an active church life coincided with several deaths that I very deeply survived.

The first is the death of my teacher for the violin Vladimir Nikolayevich Litvinova. I was probably 12 years old. I loved him very much, he was a huge authority for me. He was a man unusually intelligent, restrained, thin, perfectly led his subject, he treated his studies with great respect, everyone adored him. He was a completely young man - years of forty, no more.

Suddenly I come to school, and they tell me - Litvinov died. At first I thought that someone was joking at me. But then saw his portrait in a black frame. He was one of the youngest teachers. It turned out that he died right during the exam when he played his student. He suddenly became ill with a heart, he fell, called an ambulance, and she instead of Frunze Street drove to Timur Frunze Street. And when after 40 minutes they finally reached, he was already dead. I participated in his funeral, it was the first death in my life.

After some time there was the death of my grandmother, then the death of her sister is my cousin, then the death of my dad. All this followed one after another, and of course, the question of death with me constantly arose not as some kind of theoretical question, but as what happened around me with people close to me. And I understood that only faith gives the answer to this question.

- Do you have an internal understanding of what death is? For example, I understand all this well, but at all I can not internally accept and understand the untimely care of loved ones ...

- The person consists not only of the mind, it also consists of a heart and body. We react to such events with all their own. Therefore, even if we understand the mind, for which it happens, even if the belief strengthens us in the transfer of such events, however, all our human nature opposes death. And it is natural, because God created us for death: he created us for immortality.

It would seem that we should be prepared to death, we speak to sleep every night, leaving to sleep: "Does this coffin really be?" And the whole world we see in the light of this event of death, which can comprehend every person at any time. Nevertheless, death always comes unexpectedly, and we are internally protesting against her. Each person is looking for his answer, and he cannot exhaust only logically built arguments from the textbook on dogmatic theology.

One of the works that has made a strong impression of children's and youthful years, this is the 14th Symphony of Shostakovich. To a large extent, under the influence of this essay, I wrote my "songs about death." I then listened to him a lot and I thought a lot, why Shostakovich wrote at the sunset of his days it was such an essay. He himself called him a "protest against death." But this protest in his interpretation did not give any way to another dimension. We can protest against death, but she will still come. So it is important not just to protest it, but it is important to comprehend it, to understand why she comes and what is waiting for us in connection with this. And the answer to it gives faith, and not just faith in God, but it is the Christian faith.

We believe in God, who was crucified and died on the cross. This is not just God who from somewhere with heavenly height looks like us, watches, punishes for sins, encourages virtues, sympathizes us when we suffer. This is God who came to us, who became one of us, who puts in us through the sacrament of communion and which is located next to us - and then when we suffer, and when you die. We believe in God, who saved us through their suffering, cross and resurrection.

Often asked: why did God have to save a person exactly this way? Did it not have other, less "painful" ways? Why did you certainly need to go through the cross? I answer it. There is a difference between a person who sees the burrow from the ship, throws him a life jacket and sympathizes how he is cleared of the water, and a person who is for the rescue of another, risking his own life, rushes into the stormy water of the sea and gives his life to another Could live. God decided to save us exactly. He rushed into the raging sea of \u200b\u200bour life and gave his life to save us from death.

- A stunningly strong image, never met, really very understandable.

- This image I use in my catechism, which just finished. There I tried to set out the foundations of the Orthodox faith most simple languageusing images understandable modern man.

- What does your catechism differ from the on which the Synodal Biblical-theological Commission works under your leadership? Why did another catechism needed?

- In the Synodal Theological Commission, we wrote a lot of Catechism for many years. The idea was to write fundamental work that would contain a detailed statement of Orthodox faith. The task was given to me when I was not yet chairman of the commission, and she was headed by Vladyka Filaret Minsk. A working group was created, we began to discuss the content of catechism first, then approved the plan, then they picked up the authors team.

Unfortunately, some authors wrote so that they did not manage to use the fruits of their works. Some sections had to reboot twice or three times. In the end, after several years of intense labor, we have a text that we began to discuss in plenary sessions, gathered feedback from the members of the theological Commission. Finally, we presented the text of the priestly. Now this text is sent to feedback, and we have already started to receive them.

A few days ago I received a letter from one distinguished hierarch, which attached a review on the text of our catechism, compiled in his diocese. There was a lot of praise in this review, but it was also said that Catechism was too long that it contains too many details that people do not need that catechism should be short.

When we created the concept of this catechism, the idea was to write a big book, where it would be detailed about the dogmas of the Orthodox Church, about the church and worship, and about morality. But now, when we have written this big book at the price of very large collective work, we are told: "And you need a small book. Give us a book that we could give a person who came to be baptized so that he could read what he needed for three days. "

This review, honestly, glaved. So much that I sat down at the computer and wrote my catechism - the one that could be given to a man before baptism. I would like a person to read it for three days. And I wrote it, too, three days - on a single impulse of inspiration. Then, however, it had to rewrite a lot, clarify and refine, but the initial text was written very quickly. In this catechism, I tried the most accessible as possible and simply state the foundations of the Orthodox faith, state the doctrine of the church and her worship, say about the foundations of Christian morality.

- You are very well writing short chaoser texts - for translations into English, we constantly use your books.

- Here the main thing was not to write more too much. I had to limit myself all the time, because, naturally, on each topic you can say more, but I imagined myself on the site of a person who came to be baptized: what to give this man to find out about orthodox faith? As a result, it turned out Catechism for preparing for baptism, for those who were once baptized, but did not harvest, and for everyone who wants to learn more about their faith.

I wrote him, by the way, thanks to the fact that we did not go to the Diesel Cathedral. I have been planned two weeks of staying in Crete, but since we decided not to go there, I unexpectedly released in two weeks. I dedicated this time to Catechism: wrote three days and edited a week.

- So, in the near future there will be two books in the church: a detailed full catechism and a capacious edition for the newcomers?

- These are two books of different status. One - Catechism Cathedral, who, I hope, we will still bring to the right condition and get the cathedral approval of this text. And what I wrote now is my author's catechism. And I hope that it will be used, including in such situations where a person comes to be baptized and says: "Give me a book to read and prepare for 3-4 days." For this purpose, this book has written.

- Just published your book about Christ. It is called "the beginning of the Gospel." When I opened iti'm just a gift speech lost - as far as this is necessary, an important and fantastically decorated book! I have long somehow looking at book news without interest, but I started reading the first chapter and realized that it was not to tear myself, and that urgently need to order a hundred books to everyone as a gift. Thank you so much, this is some kind of amazing joyful news, because well, we say about us and write, except Christ. I really hope that it will be a bestseller.

A lot of books are written today about everything, and it is completely incomprehensible how to write about Christ, how to talk about Christ in our lives with people. It is clear how to read what prayer, how to say to say, but Christ in everyday Christian life is very lacking.

- To this book, I walked very many years. In a sense, it is the result of at least the quarter-time of my development, since I began to read the lectures on the New Testament in just then created by the Holy Tikhon Institute. It was 1992-1993 academic year. Then I first got in touch not only with the gospel, which, of course, read since childhood, but also with special literature on the new Testament. But then there was little literature, access to it was limited. And my theological activities mostly rotated around the patraint, that is, the teachings of the Holy Fathers. I was engaged in Patristic in Oxford, wrote the dissertation about Simeon New Theologian there. Then on the wave of "residual inspiration" wrote a book about Gregory Theologian, about Isaac Sirin. And then the entire array of patriatic ideas and thoughts entered my book "Orthodoxy".

The book "Orthodoxy" begins with Christ, but I almost immediately turn to other topics. It was due to the fact that at that time I was not yet ripe to write about Christ.

Meanwhile, the topic of Christ took me throughout life, at least from 10 years of age. Of course, I read the gospel, reflected on Christ, about his life, about his teaching. But at some point, it was about two and a half years ago, I realized that I needed to know very seriously with modern special literature on the New Testament. This was due to the fact that I headed the Working Group on the preparation of textbooks for spiritual schools on the blessing of the Patriarch. And immediately acutely arose about the textbook on the New Testament, on a four-Genuine. I realized that for various reasons, this textbook would have to write himself. To write it, it was necessary to refresh knowledge in the field of scientific literature on the New Testament.

My way of mastering literary material is refumerization. While I will not start writing something, I can't focus on reading, as in a famous anecdote about a person who came to the literary institute and which was asked: "Did you read Dostoevsky, Pushkin, Tolstoy?" And he replied: "I am not a reader, I am a writer."

– You said that in childhood they read 500-600 pages per day ...

"Yes, in childhood I read a lot, but from some moment I began to read much less, I just needed to read what I need for what I am writing. When I write, I am comprehending read.

At first I decided to write a tutorial, but I quickly realized that in order for it to work out, you must first write a book. And so I started writing a book about Jesus Christ, which eventually had to turn into a tutorial. At first I assumed to write one book, but when I started writing, I realized that in one book the entire gigantic assembled material would not meet. As a result, I wrote six books. Now the first one, the four others are written completely and will go out in turn, the sixth is written, as they say, "in the first reading". In fact, labor is completed, although some editing of the sixth book will still need.

- Tell me how the book is built?

"I decided to go not through the chronology of the evangelical events, watching the episodes from the life of Christ, miracles, parables. I decided to master the gospel material with large thematic blocks.

The first book is called "the beginning of the Gospel." In it, I, firstly, I speak about the state of modern New Testament Science, I give some general introduction to all six books. Secondly, I consider the initial chapters of all four gospels and their main topics: Annunciation, Christmas, the exit of Jesus for a sermon, baptism from John, the vocation of the first students. And I give a certain overall sketch of that conflict between Jesus and Pharisees, which in late will lead to his condemnation to death.

The second book is devoted entirely to the whole preaching. This is a review of Christian morality.

The third is dedicated entirely to the wonders of Jesus Christ in all four gospels. There I am talking about what a miracle is why some people do not believe in miracles as faith relates to a miracle. And I consider each of the miracles individually.

The fourth book is called "Proverbs of Jesus". There are outlined and considered - one after another - all parables from the synoptic gospels. I'm talking about the genre of parables, I explain why this genre elected the Lord for his teachings.

The fifth book, "Lamb of God", is devoted to the entire original material of the gospel of John, that is, the material that is not duplicated in the weather forecasic gospels.

And finally the sixth book - "Death and Resurrection". Here we are talking about the last days of the Savior's earthly life, his sufferings on the cross, death, resurrection, phenomena after the resurrection and ascension to heaven.

Such is the book epic. I needed to write it primarily to comprehend again those events that make up the core of our Christian faith, and then on the basis of these books it was possible to make textbooks for spiritual schools.

- Is this review, interpretation?

- The basis is the gospel text. It is considered against the background of the wide panorama of interpretations - from the ancients to modern. I pay great attention to criticism modern approaches To the evangelical text characteristic of Western researchers.

In modern Western New Testament, there are many different approaches to Jesus. For example, there is such an approach: the Gospel is very late works, they all appeared at the end of the first century, when several decades have passed after the death of Christ. There was a certain historic character Jesus Christ, he was crucified on the cross, a certain collection of teachings remained from him, which was subsequently lost. This collection of people was interested, they began to gather around him, created communities of Jesus followers.

Then they still needed to understand that it was for a person who uttered these teachings, and they began to compose different stories about him: invented the history of the birth of the Virgin, they attributed to him all sorts of wonders, invested in his mouth. But in fact, it was all the products of people, conventionally indicated by the names Matthew, Mark, Luka and John, who headed some Christian communities and wrote it all for pastoral needs. Such, in my opinion, a ridiculous and blasphemous approach to the Gospels now hardly dominates in Western New Testament.

There are books about the "theology of Matthew", where no word is said about the fact that Christ is behind this theology. According to these theologians, Christ is a certain literary character created by Matthew for the pastoral needs of their community. In addition, they write, the apocryphaic gospels were, and only then the church was holding out what she did not like, and in fact there was a lot of other material.

In a word, many scientific myths have been created around the personality and teaching of Christ, and instead of studying his life and teaching on the gospel, study these myths invented by scientists.

I prove in my book that for us, Orthodox Christians, is obvious, but that is not obvious to modern specialists in the New Testament. Namely, that the only reliable source of information about Christ is the Gospel, there is no other reliable source. The gospel is the evidence of witness. If you want to know how something happened, you should treat eyictionaries with trust. As the His Holiness Patriarch Kirill writes in his book "The Word of the Shepherd": how can a traffic accident be recreated? We must interview witnesses. One stood there, the other here, the third one else somewhere. Everyone saw this in his own way, each told his story, but a picture of the total testimony is a picture.

We read the gospel and see that largely evangelists agree. But in something they diverge, and it is natural, because everyone has seen it a little in his own way. In this case, the image of Jesus Christ is not split, not divided into four different images. All four Gospels talk about the same face. I am writing in my book that the Gospel is similar to the Treasure Safe, closed on two keys: to understand the gospel narrations and their meaning, you need to use both keys. One key is faith in the fact that Jesus Christ was a real earthly man with all the properties of the earthly person, in everything like us, except for sin. And the other key is faith in the fact that he was God. If at least one of these keys is absent, you will never open this person, which the gospel is dedicated.

– What is the release schedule of your books about Christ?

- The first came out just that. As they read, the following will be published. Since I already wrote them, then their fate depends on the book publishers.

The topic is too important and too extensive. For many years I kept me to sit down for books about Jesus Christ. I walked around Yes, about: I studied the holy fathers, wrote about the church, disassembled various issues of theology. But I could not approach Christ's personality.

– It was scary?

- I did not find some kind of approach, my key. Of course, I studied the fact that the holy fathers wrote about Jesus Christ, this is reflected in my books. For example, in the book "Orthodoxy" I have a whole section about christology. But if we see what the holy fathers wrote about the redemption of the Holy Fathers in the III-IV centuries, then the main question was: whom Christ paid a ransom. The term "redemption" was taken in his literal sense - redemption. And argued about whom the redemption was paid. Some said that the ransom was paid to the devil. Others rightly objected: and who is the devil to pay him such a high price? Why should God pay the devil life of his own son? No, they said, the victim was brought to God to God.

In the Middle Ages in the Latin West, the doctrine of the godfather of the Savior as satisfying the wrath of God's father was developed. The meaning of this teaching in the following: God the Father was so warm for mankind, and humanity owed him so much to him that it could not pay him anything otherwise, except the death of his own son. Allegedly, this death satisfied the anger of God Father, and his justice.

For me, this Western interpretation is unacceptable. The Apostle Paul says: "The Great Piece of Mystery: God appeared in the flesh." I think that the fathers of the Eastern Church, and Western writers, at one time, were looking for some answers to the question of what this mystery is, therefore created their theories. It had to be explained on some understandable examples.

Grigory Nissky, for example, said that God deceived the devil. Being in human flesh, he descended into hell, where the devil reigned. The devil swallowed him, thinking that his deity was hidden under the human flesh of Christ, and, like fish, which swallowed the hook along with the bait, the devil thus swallowed God along with the man, and this deity destroyed hell from the inside. Beautiful image, witty, but explain to the modern man atonement, using this image, is impossible. We must find a different language, other images.

- How do you answer this question?

- I think most that we can say about God is what Iti wanted to save us exactly, and not in any other way. He wanted to become one of us. He wanted not just to save us from somewhere from the height, sending us signals, feeding the hand of help, but entered into the smallest human lifeTo always be close to us. When we suffer, we know that he suffers with us. When we die, we know that he is near. It gives us the strength to live, gives us faith in Sunday.

- Vladyka, you work with a large literature on different languages. And how many foreign language do you know?

- Several languages \u200b\u200bin varying degrees. In English, I say and write freely: in this language I even thought for some time when I studied in England. I speak French, I read, if necessary, write, but not so free. I speak Greek, but also less confident (practice is missing), although I read freely. Next - descending. In Italian, Spanish, German - I read, but not say. From ancient languages, I studied ancient Greek, Syrian and a little hevrite.

- How did you learn foreign languages \u200b\u200bat all?

- I taught all foreign languages \u200b\u200bon the Gospel. I always started with the Gospel of John. This is the most convenient gospel to memorize words, they are constantly repeated there: "In the beginning there was a word, and the word was from God, and the word was God, it was at the beginning of God." Experts say that the dictionary of the Gospel of John is twice as fewer than in other Gospels, although it is not inferior in volume. This latent dictionary is associated with the fact that very many words are repeated.

Why is it convenient to learn the language of the Gospel? Because when you read a well-known text that you know practically by heart, you do not need to look at the dictionary, you will know the words. And so I taught the Greek language. I read the Gospel first from John, then I read three other gospels, then I began to read the messages of the Holy Apostles, and then I began to read in Greek the fathers of the Church. In addition, when I taught Greek, I listened to the tape recorder Liturgy in Greek. I memorized in that pronunciation, in which it is now used by the Greeks.

Syrian language I taught a little differently, it was already in Oxford, I had a wonderful professor, the world's best specialist in the Syrian literature, Sebastian Brock. But he immediately said: I'm not going to teach a language with you, I'm not interested, I'm interested in reading texts. Therefore, we started reading the text of Isaac Sirin with him, and then I read the Syrian Gospel in Syrian and the textbook of Robinson mastered the foundations of grammar and syntax.

The most important thing in the language is, of course, practice. No textbook will replace practical work with the text.

- What do you think the priests are needed today foreign languages?

- I have no definite answer. Someone may not need foreign languages. But a foreign language is useful because not only in purely utilitarian purposes - so that something to read or hear something on it, or to have the opportunity to say something to someone. It is useful, first of all, because he opens a whole new world. Each language reflects the thinking of some kind of people, in each language there is its own literature, its own poetry. I would say that for general development, a foreign language will never hurt anyone. Another thing is that some people may not be a tendency to tongues, may not be to this interest.

Foreign languages \u200b\u200bare not completely obligatory for salvation, and they are not even mandatory for pastoral activities. Although I think that for the priest reading the gospel, at least some kind of foundations of the Greek language are necessary. It is not by chance that in the pre-revolutionary seminary, Greek and Latin were taught in the pre-revolutionary seminary - at least in order to understand the meaning of individual words, expressions that Christ speaks in his parables so that you could contact the Greek original and verify.

- How do you build your routine of the day?

- My daily routine is subordinate to my official duties. I have different positions assigned to me by Sacred, I am the Chairman of the Department of External Church Relations and by the post permanent member of the Holy Synod, the rector of the general terrain graduate school, the abbot of the temple. I also head the many commissions and working groups that carry out various projects.

For six days a year, we have a meeting of the Sacred Synod, eight days a year - meetings of the Supreme Church Council. Sunday is a liturgical day. Every church holiday is a liturgical day. Naturally, before each synodal day, at least a few days of preparation, we prepare documents, we work out magazines. I have the first days in OVDS and in a general-worker graduate school. Many meetings - with Orthodox hierarchs, with nonsense, with ambassadors of various states. Very important reservoir of my activities - trips. I had more than fifty foreign trips per year in the position of the chairman of the OVDS, I had more than fifty foreign trips per year. Sometimes I flew to Moscow, just to change the plane.

- Aerofobia do not suffer?

- Not. But after these five years I began to ride less. For five years, I traveled anyone who needs, and now I can maintain communication in telephone call mode, e-correspondence, that is, it is not necessary to ride somewhere in order to communicate with someone.

In addition, if earlier I took almost all the invitations that came to various conferences, at some point I myself felt, and I said to me the Holy Patriarch: "You do not have to ride so much. You should only ride the most important events where no one besides you can participate. " Accordingly, the number of trips has decreased - I think, without prejudice to the case.

From the days of the sessions of the Synod and the Supreme Church Council, the first days in the department and graduate school, church holidays And travel basically and consists of my schedule. It is quite predictable for a year.

In this schedule there are pauses that I need for what can be called creative activity. For example, in order to write books.

- What days do you use for this?

- First, all civil weekends. Praphrasing the words of a well-known song, you can say: I do not know another such country, where there was so much weekend. In addition to vacation, the country walks ten days in January, for several days in February, March, May, June, November. I use this weekend to write. Let's say, the New Year's period - from the end of December to Christmas - this is the time when I write. I write on Saturdays. Weekend in the traditional understanding of this word I have no. If the day is free from official duties, it means that I write on this day.

- Do you write quickly?

- Usually I write a lot and quickly. I can think about something for a long time, but when I sit down, my average daily rate is 5 thousand words per day. Sometimes I do not finish this rate, but sometimes even exceeding.

- It is more than the author's list. With such an intense rhythm, you can write a sufficiently large volume of text for a rather short period of time. Conditionally speaking, I need 20 such days to write a book with a volume of 100 thousand words.

- Traveral after all, the books are measured by signs and automatic sheets ...

- I measure in words since Oxford. When I studied in Oxford, I had a limit of 100 thousand words for a doctoral dissertation. I exceed this limit and found myself in a rather scandalous situation: the text was required from me. I cut as it could, but still exceeded about 20 thousand words after the dissertation was intertwined (and the binding was worth it insanely expensive). My professor Vladyka Kallist had to specifically go to the rectorate and prove that for the disclosure of my topic, these additional 20 thousand words are absolutely necessary. Since then, firstly, I try to write concisely, secondly, I consider the volume written in words, and not in signs.

- Have you faced the problems of constant attention? Does your computer are disabled, for example, from the Internet, from email?

- I remember that you recorder quickly at e-mail.

- When I sit at the computer and a message comes me, then if it is brief and business, I try to answer immediately.

- Many letters?

- Not less than 30 per day.

– But should there be any pauses?

- Yes. There are breaks for food. But since I served in the army, I have a habit (they speak, harmful to health) - eat fast. Breakfast takes 10 minutes, lunch - 15, dinner - 10-15. All that time, while I do not eat, I do not sleep and do not pray, I work.

- Vladyka, tell us about your assessmentmodern worship? What are the problems of the perception of liturgical prayer?

- Orthodox worship is the synthesis of arts. This synthesis includes: the architecture of the temple, icons and frescoes, which are on the walls, music that sounds in service, reading and singing, prose and poetry, which sound in the temple, and choreography - exits, entrances, processions, bows. In Orthodox worship, a person participates in all its senses. Of course, vision and hearing, but also smell - he smells the smell of Ladan, touch - it is applied to icons, taste - he takes the sacrament, takes Holy Water, prosphora.

Thus, by all five senses, we perceive worship. Worship must capture the whole person. A person cannot be one part of his nature somewhere else, and the other is in the service - he must plunge into the worship service. And our worship is built in such a way that at that time, while a person is immersed in the element of prayer, he did not turn out of it.

If you have been to Catholic or Protestant churches, you could see that there is a worship service, as a rule, from scattered flaps: first people sing some kind of psalm, then sit down, listen to reading, then get up again. And our worship is continuous. This, of course, is very helpful to plunge into the element of prayer. Our worship is a school of theology and fivest, it is rich in theological ideas. It is absolutely impossible to understand worship, not knowing, for example, church dogmas. That is why our worship for many people turns out to be incomprehensible - not because it is in the Church Slavonic language, but because it appeals to the consciousness of completely other people.

Suppose people come to listen to the Great Canon on the first week of the Great Post. Canon can be read in Slavyansky, you can read in Russian, the effect will be about the same, because the canon is written for monks who knew the Bible practically. When a certain name was mentioned in this canon, then these monks immediately an association with a kind of biblical story arose in the head, which is immediately allegorically interpreted in relation to the soul of Christian. But today most students do not arise these associations, and many of the names that are mentioned in the Great Canon, we do not even remember.

Accordingly, people come to the Great Canon, they listen to what the priest reads, but they are mainly responding to the chorus: "Pomeruyu, God, hindle me." And each at the same time stands with her prayer, with his repentance, which in itself, of course, is good and important, but this is not exactly what the Great Canon was written for. Therefore, in order to understand worship, in order to love him, you need, of course, and know the dogmas well, and know the Bible.

- You communicate a lot with the people of non-church. What is the most important thing for the priest in communicating with a person far from the church?

- I think the most important thing is that we should be able to tell people so about God, about Christ, so that their eyes caught fire, so that the heart is ignited. And in order for this to happen, our own eyes should burn, we must live what we are talking about, we must constantly burn it, we must bother your interest in the gospel, to the church, to the sacraments of church, to church dogmas. And of course, we must be able to tell people about difficult things in a simple language.

Metropolitan Volokolamsky Hilarion. (in the world - Grigory Valeryievich Alfheyev) was born on July 24, 1966 in Moscow.

From 1973 to 1984 he studied at the Moscow Middle Special Music School. Gnesins in the class of violin and composition.

At the age of 15, he entered the Chheder in the temple of the Sunday of the word in the Assumption enemy (Moscow). Since 1983, he was an at Metropolitan of Volokolamsky and Yuryevsky Pitirim (Nechaeva) and worked as a freelance officer of the Publishing Department of the Moscow Patriarchate.

In 1984, at the end of the school, he entered the composer faculty of the Moscow State Conservatory.

In 1984-86 served in the army.

In January 1987, at his own request, he left his studies at the Moscow Conservatory and entered the obedient to the Vilensky Holy Spirit Monastery.

On June 19, 1987, in the Cathedral of the Vilensky Holy Dukhov Monastery, Archbishop Vilensky and Lithuanian Quiz (Belyaev, + 1990) was held in monasticism with the advenue name of Hilarion in honor of St. Hilarion New (Memorial Day 6 (19) June), and on June 21 in the same The Cathedral of the same bishop is ordained in Ierodicone.

On August 19, 1987, in the Prechistensky Cathedral of Vilnius, on the blessing of the Archbishop of the Vilensky and Lithuanian Quiz, the Bishop of Ufa and Sterlitamakian Anatoly (now Archbishop Kerch).

In 1988-1990, he served as the abbot of temples in the city of Telishia and villages Kolayniai and Tituenai of the Vilensky Diocese. In 1990, he was appointed abbot of the Annunciation Cathedral of the city of Kaunas.

In 1990, as a delegate from the clergy of the Vilensky and Lithuanian diocese, participated in the Local Cathedral of the Russian Orthodox Church.

In 1989, he graduated in absentia by the Moscow spiritual seminary, and in 1991 - the Moscow Theological Academy with a degree of candidate of theology. In 1993 he graduated from the graduate school of MDA.

In 1991-1993, he taught homiletics, the sacred Scripture of the New Testament, the dogmatic theology and the Greek language in Mdais. In 1992-1993, he taught the New Testament in the Orthodox Holy Tikhonovsky Theological Institute and Patrolery at the Russian Orthodox University of the Holy Apostle of John the Bogoslov.

In 1993, he was aimed at an internship at Oxford University, where under the leadership of the Bishop of Diocal Callist (Constantinople Patriarchate) worked on a doctoral dissertation on the topic "Rev. Simeon New Theological and Orthodox Tradition", combining studies with the ministry at the parish of the Sural Diocese. In 1995 he graduated from Oxford University with a doctoral degree of Philosophy.

Since 1995, he worked in the Department of External Church Relations of the Moscow Patriarchate, from August 1997 to the beginning of 2002, heading the secretariat on interchristian relations.

In 1995-1997, he taught patriology in Smolensk and Kaluga spiritual seminaries. In 1996 he read a course of lectures on dogmatic theology in the Holy Hospital Orthodox spiritual seminary on Alaska (USA).

From January 1996, he consisted in the clearing of the church of the Holy Great Martyr Catherine on Fax in Moscow (the foundation of the Orthodox Church in America).

From 1996 to 2004, he was a member of the Synodal Theological Commission of the Russian Orthodox Church.

In 1997-1999, lecture courses on dogmatic theology in the St. Vladimir Sacred Seminary in New York (USA) and the Mystical Theology of the Eastern Church at the Theological Faculty of Cambridge University (United Kingdom).

In 1999, the Holy Sergiyev Orthodox Theological Institute in Paris was awarded the degree of doctor of theology.

At Easter 2000 in the Holy Trinity Temple in Khoroshev (Moscow), Metropolitan Smolensky and Kaliningrad Cyril was erected in San Iguman.

The decision of the Sacred Synod of December 27, 2001 was elected bishop Kerch, the vicar of the Sural Diocese.

On January 7, 2002, on the feast of the Nativity of Christ, in the Assumption Cathedral of Smolensk Metropolitan Smolensky and Kaliningrad Cyril was built in San Archimandrite.

January 14, 2002 in Moscow, in the Church of Christ the Savior, ordained in the bishop. Charotonia made His Holiness Patriarch of Moscow and All Russia Alexy II in loss of ten archipers.

The definition of the Sacred Synod of July 17, 2002 was appointed Bishop Podolsky, vicar of the Moscow Diocese, the head of the representative office of the Russian Orthodox Church in European International Organizations.

The definition of the Sacred Synod dated May 7, 2003 was appointed by the Bishop of Vienna and Austrian with the instructions of the temporary management of the Budapest and Hungarian Diocese and, with the preservation of the office of the Russian Orthodox Church, with European International Organizations in Brussels.

On February 1, 2005, the Privat-Association of the Bogoslovsky Faculty of the University of the University (Switzerland) was elected at the Department of dogmatic theology.

August 24, 2005 was awarded the Makarievsky Prize for the labor "Sacred Mystery of the Church. Introduction to the history and issues of Imyaslav Disputes. "

March 31, 2009 His Holiness Patriarch of Moscow and All Russia Cyril and the Holy Synod, freeing the bishop of Hilarion from the management of the Vienna-Austrian and Hungarian dioceses, appointed him by the Chairman of the External Church Relations of the Moscow Patriarchate, a permanent member of the Sacred Synod with the title "Bishop Volokolamsky, Vicar of the Patriarch of Moscow And All Russia. "

Then he was appointed rector of the newly created general terrain graduate school and doctoral studies of the Moscow Patriarchate named after Saints Kirill and Methodius.

On April 9, 2009, he was appointed by the abbot of the temple of the Icon of the Mother of God "All Thorough Joy" on the Big Ordinke in Moscow.

On April 20, 2009, the His Holiness Patriarch of Moscow and All Russia, Kirillon, was erected in San Archbishop, and on February 1, 2010 - in San Metropolitan.

From May 28, 2009, a member of the Council on cooperation with religious associations under the President of the Russian Federation.

Since July 27, 2009 - is included in the interstarial presence of the Russian Orthodox Church and its Presidium. Chairman of the Commission of the Intersobal Presence on Relations to Separates and other religions, Deputy Chairman of the Commission on Countessing Church Counts and Overcoming Commission, Member of Commissions on Curric University and on Worship Services and Church Arts.

From December 25, 2012 - Chairman of the interdepartmental coordination group on teaching theology in universities.

According to the decision of the Holy Synod of December 24, 2015, the representative of the Russian Orthodox Church in the Interreligious Council of Russia is the Chairman of the Department of External Church Relations of the Moscow Patriarchate Metropolitan Volokolamsky Hilarion.

Scholars

Doctor of Philosophy of the University of Oxford (1995).

Dr. Theology of the Holy Sergiev Orthodox Theological Theological Institute in Paris (1999).

Honorary Doctor of the Russian State Social University.

Honorary Doctor of theology of the theological Faculty of the University of Catalonia.

Honorary Professor of the Russian Christian Humanitarian Academy.

Professor of the University of Friborg (Switzerland),

Honorary Doctor of the University of Lugano University (Switzerland).

Honorary Doctor of St. Petersburg Theological Academy.

Honorary Dr. Prests University (Slovakia).

Honorary Doctor of theology of the Minsk Spiritual Academy.

Honorary Dr. Seminary Washing House (PC. Wisconsin, USA).

Honorary Professor of the Ural State Mining University.

Honorary Professor of the Ural State Conservatory. MP Mussorgsky (Ekaterinburg).

Member of the Union of Composers of Russia.

Chairman of the Editorial Board of the Journal of the Moscow Patriarchate, Chairman of the Editorial Board of the Journal "Church and Time" (Moscow), a member of the editorial board of the magazines "Theological Proceedings" (Moscow), Studia Monastica (Barcelona), the Scientific Historical Series of the Byzantine Library ( St. Petersburg).

Awards

He was awarded the diplomas of His Holiness Patriarch of Moscow and All Russia (1996 and 1999), the medal of the Polish Orthodox Church in the name of Prince Konstantin Ostrogovsky (2003), the Silver Order of the Orthodox Church in America in the name of St. Innokentia (2009), the Order of the Estonian Orthodox Church of the Moscow Patriarchate in the name of the Sacred Care Isidor of Yuryevsky II degree (2010), the Order of the Orthodox Church of Moldova in the name of the Holy Predelvo Governor of the Great II Degree (2010), the Order of the Alexandrian Orthodox Church in the name of the Holy Apostle and the Evangelist Mark II degree (2010), the Order of the Orthodox Church of Czech Lands and Slovakia in Honor of Saints Equalizable Kirill and Methodius with the Golden Star (2011), the Order of Friendship (2011), the Medal "For Courage and Self-Summation" of the Republic of Lithuania (1992), the Order of Burgomistra Jonas Vileyshis (Kaunas, Lithuania, 2011), the Order of Serbian Sokolov (Orympia " Union of Serb Sokolov, 2011), Sigillum Magnum Gold Medal of Bologna University ( Italy) (2010). Laureate of Makariyevsky Prize (2005).

Among the books of Metropolitan Hilarion: "The Mystery of Faith. Introduction to the dogmatic theology "(1996)," Life and the Doctrine of St. Gregory Theologian "(1998)," The Spiritual World of Reverend Isaac Sirina "(1998)," Rev. Simeon New Theologian and Orthodox Tradition "(1998)," Orthodox theology at the turn of the epoch "(1999)," Sacred Mystery of the Church. Introduction to the history and issues of Imuslav Disputes "" (in 2 volumes, 2002), "What we believe Orthodox Christians. Catechizus conversations "(2004)," Orthodoxy "(in 2 volumes, 2008-2009)," Patriarch Kirill. Life and world view "(2009).

Musical works

Author of a number of musical works, including the "Divine Liturgy" and "All-Night Vigil" for the choir without accompaniment, Symphony "Song of Ascension" for the choir and orchestra, the Oratoria "Passion for Matthew" for soloists, choir and orchestra, "Christmas shetra" for Soloists, Choir boys, mixed choir and symphony orchestra, sequence "Stabat Mater", "Concerto Grosso".

Additional Information

Bishop Hilarion (in the world - Grigory Valeryievich Alfheev; r. July 24, 1966 Moscow) - Bishop Vienna and Austrian, representative of the Russian Orthodox Church with European International Organizations in Brussels, Theologian, Patrolologist, Church Historian, composer.

The author of monographs dedicated to the life and teachings of the fathers of the Church, translations from the Greek and Syrian languages, works on dogmatic theology, numerous publications in periodical press. The author of the music of the chamber and oratorical genre.

Books (14)

What believe Orthodox Christians

This collection of catechycical conversations is a reduced and simplified version of the book "The Mystery of Faith. Introduction to the Orthodox dogmatic theology ", having seen the light in 1996 and since then repeatedly published in Russian and other languages.

The collection is addressed to a wide range of readers, above all to those who join the path of Christian life.

You are the light of the world

The author addresses its book, first of all, those who recently came to church or only prepare for baptism and would like to learn more about Orthodoxy from a reliable authoritative source, and not from dubious brochures, full of superstitions, dubious recommendations and pseudo-wreck allegations. Bishop Viennese and Austrian Hilarion (Alfeyev) considers all components of life orthodox man and gives practical recommendations Regarding the Christian to live in the XXI century.

It is exhaustive and accessible in accordance with the Holy Scriptures and the teachings of the Holy Fathers explains what faith is, post, Christian marriage, Saving Soul, afterlife, monasticism, spiritual life in the Orthodox understanding, for which you need a church and clergy, how to properly pray and so on.

Spiritual World of Reverend Isaac Sirin

The Book of the Orthodox Theologian and Patrolem, the doctor of the Philosophy of Oxford University, Doctor of theology of the Holy Sergiev Orthodox Theological Institute in Paris, Bishop of Hilarion (Alfeyev), is the first in modern theological science of the monograph dedicated to the Great Father of the Church of the VII century.

On the material of the well-known "mobility words", as well as recently open conversations "about divine secrets and about spiritual life" Isaac Sirin, the author reconstructs the theological system of the Syrian Writer, analyzes his ascetic and mystical teachings. The speech in the book is about the love of God to the person and love of a person to God, about temptations and glory, about humility and tears of repentance, about prayer and mystical insights, about life after death and recent times.

Life and the doctrine of St. Gregory Theologian

The book is the first in the domestic science by the monograph dedicated to the Great Father of the Church of the IV century, whose works for the ten centuries of Byzantine history in popularity only inferior to the Bible.

The book is written on the basis of the doctoral dissertation of the author, protected in the St. Sergiyevsky Orthodox Bologosovsky Institute in Paris. Despite its scientific character, the book is addressed to a wide reader. A simple and affordable language, the author indicates the main aspects of the moral, theological imitational teachings of St. Gregory.

On the material of the works of the saint, such topics are revealed as philosophy and theology, marriage and monasticism, priesthood and bishop. God and man, Trinity, Christ, Contemplation of Divine Light, Prayer and Horion.

About prayer

This small book contains a recording of a television transmission cycle, which was broadcast in the spring of 1999 to bless the His Holiness Patriarch of Moscow and All Russia Alexy II under the general name "Peace of your home". The cycle consists of 32 gears and is dedicated to the topic of prayer.

What is prayer? Why do you need to pray? How to learn prayer? Prayer as a conversation with God. Prayer as overcoming the distance between God and man. Prayer "Our Father". Prayer Jesus Prayers of God Mathers and Saints. Prayer, for alive and deceased. These are the main topics disclosed by the author.

Taking advantage of the simple and affordable language, Igumen Hilarion appeals primarily to those who only entered the path to God and to the temple and who on this path makes the first steps.

Sacred Mystery of the Church

The monograph of the famous Russian theologian and patrol is the first in the domestic science to a systematic study of disputes on the worship of the name of God, originated at the beginning of the 20th century on Athos and twisted in Russia, where prominent church and public figures, theologian and philosophers.

In detail, restoring the historical canvas of controversy on the material of previously unknown archival data, the author focuses on theological understanding of the issues of disputes. Individual chapters are devoted to the teachings of God in the Old and New Testaments, in the Byzantine and Syrian Patriatik, in the liturgical tradition of the Orthodox Church, in the Russian theological tradition. Particular attention is paid to the theory and practice of Jesus prayer in Byzantine and Russian monasticism. Consistently disassembled the main writings of supporters and opponents of Impare, the author critically assesses the position of both parties in the light of the citizen of the Church.

Christ - the winner of hell

Christ is the winner of hell. Travel theme to hell in an Eastern Christian tradition.

The book of the famous Russian theologian and patrol is the first in the domestic science to a systematic study of the theme of the Fature of Christ to hell on the basis of numerous monuments of the Byzantine, Syrian, Coptic and Latin literature.

Many of the texts entered in the book have never been translated into Russian. Special attention is paid to the liturgical texts, which the author considers as a rich source of dogmatic legend.

How to come to church

In this book I would like to tell me about the holy baptism as the beginning of the spiritual life, introduce the reader with the history of this sacrament and the modern practice of his commitment to the church on the basis of the creations of the Fathers of the Church, research of modern theologians and their own many years of experience to commit the sacrament of baptism.

Separately, it will be said about the world-building - the sacrament, which in the Orthodox Church is committed, as a rule, simultaneously with baptism. Metropolitan Hilarion (Alfeyev).

END TIME: Orthodox teaching

The book contains a summary of the Orthodox School of Life after death, about the end of human history, a general resurrection, a terrible court and posthumous reward on the basis of the Holy Scriptures and the Creatures of the Holy Fathers of the Church. The book is recommended by the Publishing Council of the Russian Orthodox Church.

Orthodox theology at the turn of centuries

This book is a collection of articles and reports written in 1997-99 and dedicated to one common topic - Orthodox theology at the turn of centuries. "Will the revival of Russian theologian science will happen?" This question made in the title of one of the articles is the leitmotif of the entire book.

The first part of the collection is devoted to the problems of theological education in the Russian Orthodox Church. The second part of the book contains materials dedicated to the outstanding theologians of the outgoing XX century - Archimandrite Cyprian (Kern), the protusiveness of John Meyendorf, Bishop Diocalist Callistist, Archimandrit Sofronia (Sakharov) and Metropolitan Surozhsky Anthony. Finally, the third part, which gave the name of the whole collection, is an attempt to a holistic understanding of the complex of tasks facing Russian Orthodox thewrition on the eve of the XXS psycho, summarizes the author's many years of reflections on this topic.

Rev. Simeon New Theologian and Orthodox Tradition

Teaching the Great Theologian, Poet and Mystic XI century. It is considered in the context of the whole manifold of the Tradition of the Eastern Church.

The author explores the PrP. Simeon to the Holy Scriptures and Orthodox worship, to the studiosian monastic tradition, to the agiographic, theological, ascetic and mystical literature, reveals the main topics of his sorry: tears and repentance, a boring, divine light, ecstasy, impassivity, burness. Separately addicts the identity and teaching of the PSP. Simeon Studit, spiritual father PRP. Simeon of the New Theologian.

The relationship between the personal spiritual experience of a Christian and the Trade of the Church is such a major topic of the book.

The compilation published now contains sixty-two sermons, including twenty-two previously published. Almost all those who are currently published by the sermons are pronounced by the father of Hilarion in the church of the Holy Great Martyr Catherine on the ascent, where he carries his pastoral ministry.

Igumen Hilarion is the author of more than ten books, including monographs dedicated to the fathers of the Church, transfers of patristic texts from Greek and Syrian languages. The books of Father Hilarion enjoy the deserved recognition of readers. They are highly appreciated by the priestly of the Russian Orthodox Church.

Chairman of the Department of External Church Relations of the Moscow Patriarchate Metropolitan Volokolamsky Hilarion (Alpes Grigory Valeryievich).

Born on July 24, 1966 in Moscow. From 1973 to 1984 he studied at the Moscow Middle Special Music School. Gnesins in the class of violin and composition. From the age of 15, he was serviced in the temple, and the Metropolitan Pitirima (Nechaeva) and worked as a freelance officer of the Publishing Department of the Moscow Patriarchate. In 1984, at the end of the school, he entered the composer faculty of the Moscow State Conservatory. In 1984-86 served in the army.

In January 1987, at his own request, he left his studies at the Moscow Conservatory and entered the obedient to the Vilensky Holy Spirit Monastery. He served as the abbot of rural temples in Lithuania, then was the rector of the Annunciation Cathedral of Kaunas.

In absentia, graduated from the Moscow spiritual seminary and the Moscow Theological Academy with a degree of candidate of theology. In 1993 he graduated from MDA graduate school. In 1991-1993 He taught in the Moscow Spiritual Seminary and the Academy, in the Orthodox St. Tikhonovsky Theological Institute and the Russian Orthodox University of the Holy Apostle John the Bogoslov.

In 1993, he was aimed at an internship in Oxford University, where he worked on a doctoral dissertation on the topic "Rev. Simeon New Theological and Orthodox Tradition, which combines study with the ministry at the parishes of the Sural Diocese. In 1995 he graduated from Oxford University with a degree of doctor of philosophy. Since 1995, he worked in the Department of External Church Relations of the Moscow Patriarchate. He lecture courses at the St. Vladimir Sacred Seminary in New York (USA) and at the Theological Faculty of the University of Cambridge (United Kingdom). Dr. Theology of the Holy Sergiev Orthodox Theological Organ Institute in Paris, Privat-Associate Professor of the Bogoslovsky Faculty of the University of Friborism (Switzerland) in the Department of Dogmatic Bologodov.

January 14, 2002 in Moscow, in the church of Christ the Savior, ordained in the bishop and is aimed at serving in England. In July 2002, he was appointed head of representation of the Russian Orthodox Church in European International Organizations (Belgium). In May 2003, he was appointed Bishop Viennese and Austrian with the instructions of the temporary department of the Budapest and Hungarian Diocese and, with the preservation of the post of Representative of the Russian Orthodox Church, with European International Organizations in Brussels.

On March 31, 2009, Vladyka Ilarion was appointed Chairman of the Department of External Church Relations of the Moscow Patriarchate, a permanent member of the Sacred Synod with the title of Bishop Volokolamsky. April 20, 2009 was erected in San Metropolitan.

On February 1, 2010, the Patriarch of Moscow and All Russia, Kirill, elevated Hilarion in San Metropolitan.

Hilarion is a rector of the general terrorist aspiarter, created with the aim of improving the educational level and the level of special training of management and church-diplomatic personnel of the Moscow Patriarchate. Superior of the temple icon God's Mother "All mournful joy" on ul. Big Ordine in Moscow. On the blessing of the His Holiness Patriarch and Sacred Synod, Metropolitan Hilarion carries numerous overall obedience, representing Russian Orthodox church At various international and interchristian forums.

Author of more than 600 publications, including monographs in patriotics, dogmatic theology and church history, as well as translations of the creations of the heads of the Church from Greek and Syrian languages. Metropolitan of Hilarion Metropolitan translated into English, French, German, Italian, Greek, Serbian, Bulgarian, Romanian, Hungarian, Finnish, Swedish, Dutch, Polish, Japanese, Chinese and other languages.

Author of a number of musical works, including the "Divine Liturgy" and "All-Night Vigil" for the choir without accompaniment, "Matthew Passions" for soloists, choir and orchestra, "Christmas shetter" for soloists, choir boys, mixed choir and symphony orchestra.