Time to read: 16 minutes(s)

"The Church must be for the people, not for the princes."

At the end of June, Deacon Andrei Kuraev опубликовал A video from a Krasnodar church circulated on social media, in which a priest from the pulpit called Patriarch Kirill's sermons "heresy" and spoke out against the "special operation." "It is impossible to love God and not be a peacemaker," the man in vestments said as he bid farewell to the parishioners. He also asserted: "Politics has deeply penetrated the ecclesiastical institution known as the Russian Orthodox Church and has consumed the minds and hearts of its primate and the majority of the episcopate."

That priest was Andrei Drugai, who served for nearly 25 years as rector of the Church of the Nativity of the Virgin Mary on the outskirts of Krasnodar. During his farewell, he announced his resignation from the Moscow Patriarchate, and afterward, he left the country. In an interview with NeMoskva, Andrei Drugai discussed what it was like to be a priest of the Russian Orthodox Church during a war, the tributes imposed on parishes across the country, and why half of the parishioners left the church after his sermons.

How did you come to make your statement? What events and thoughts preceded it?

"This issue has been brewing for a long time. I came to the church in the early 90s—I saw its shortcomings, but I wanted to believe in the best. I thought it was time for change, not only in society but also within the church community. I hoped that the church as an institution would rely on people, on society. But, unfortunately, its reliance has been placed on precisely the opposite side—on the government. The church has begun accepting money from it, trying to integrate with the state... The tandem is now tight. But everything would be fine if politics didn't interfere with the church and didn't force the clergy to toe the "party line."

The "special operation" became a turning point.

When the war began, I couldn't immediately get my bearings. I needed time to figure out the reasons [for what was happening], what was true and what was false. I spoke with various people, read media reports from both sides, and spoke with relatives living in Ukraine. Thank God, they didn't turn their backs on us. And I came to the conclusion that there is no justification for what the Russian army is doing. We are doing terrible things in Ukraine: killing people, grabbing land – this contradicts every canon of Christian ethics and directly violates God's commandment "Thou shalt not kill."

I was also provoked by the fact that the church authorities, represented by Patriarch Kirill and other bishops, began to speak out in support of this war. And then Kirill started to justify and bless those who went there to fight. He called it a sacred duty and promised Forgiveness of sins for those who go to the battlefield and die there. This, of course, is a lie.

– Were you not satisfied with the position of the patriarch or your colleagues? dioceses did you also support him?

"Yes, and the local metropolitan and many priests—everyone supported it! I remember standing in line registering for the Diocesan Assembly—and the priests behind me were talking about how great it was that they'd gone "for the ribbon," how wonderful it was there, and how good the pay was. Do you understand? It's some kind of sacred prostitution! What are they doing there? Encouraging murder and inspiring people to turn themselves into mincemeat. Remember the song in the film "D'Artagnan and the Three Musketeers": "His Eminence promised us heavenly bliss!"

Here is the same song.

A few months after the "SVO" began, I had already figured everything out and began telling people that it was a fratricidal war. I called for peace, trying to convey to the parishioners what was happening—tactfully, based on Holy Scripture, both in Sunday school and in sermons. Especially since people were coming to me and asking, "Father, what is your opinion? And why does it differ from the official position of the Russian Orthodox Church?"

After one such sermon, a police officer approached me and asked me not to talk about the war anymore. Because, as he explained, the Russian Orthodox Church is an ideological institution, and the FSB would be investigating me. I stopped for a couple of months, so as not to provoke anyone, but then resumed.

Back in the fall of 2022, we received a directive from the diocese to read prayer "On Holy Rus'," composed by Patriarch Kirill. It contained petitions for the Russian military to win this war. At first, I changed everything, removing the nonsense about "military" from the prayer. But then I thought, "I won't read this either," and removed the patriarch's prayer from the liturgy altogether.

"Weren't you punished for this? Archpriest Alexei Uminsky for refusing to read exactly this prayer?" deprived san.

"I believe that the Lord provides for every person, including priests. Perhaps the time hadn't yet come to remove me. Or perhaps our parish was small, on the outskirts of Krasnodar. But I received various hints and threats from higher-ups that I should stop [the anti-war sermons]. And if I didn't stop, I could be defrocked. But that didn't stop me."

– Nevertheless, you didn’t speak out publicly right away. Although back in March 2022, three hundred Russian priests Wrote An open letter against the war. Why didn't you join them then?

"I found out about this letter late. And, as I said, it took me a while to figure it all out."

Treatment I signed the petition in defense of Alexei Uminsky as soon as I saw it. And I didn't hide my position—I gave my first name, last name, and parish. My number there was 6115. Pretty soon, the diocese called me and, you know, slyly and ingratiatingly began to dissuade me: "Father Andrei, many priests are complaining that their good names [without their knowledge] have ended up on this list. Perhaps yours too?" I said, "No, I signed it myself. I share Father Alexei Uminsky's views regarding the 'special operation' and what the Russian Orthodox Church is doing to the church."

- And what did they tell you?

"Yes, we heard you, wait." But I didn't wait. I understood perfectly well where this was heading. I know the entire legal procedure of the Russian Orthodox Church and have no illusions. There hasn't been a fair trial there for a long time; the verdict is prepared in advance—and, as a rule, it's simply an order from the patriarch or ruling bishop. It's a sham trial.

The diocese called me the day before Epiphany. A few days later, I submitted a petition to be removed from my position as rector of the Nativity of the Virgin Mary parish in Krasnodar, with the option of being removed from the staff and transferring to another diocese.

My address to the parishioners on February 18th was the final stage. I had to say goodbye to avoid any misunderstandings. I guess I just couldn't leave with my tail between my legs. I've always spoken honestly with people, never hiding from them the problems within the Church or what the Patriarch is doing to the Russian Orthodox Church. I said it, and the next day we left the country.

– So, the video was recorded in late winter 2024. Why, then, was it only recently published?

– I was waiting for the decision of the church court.

- It's pretty softJudging by the wording, you were suspended from ministry, but not defrocked. And it seems they're expecting you to return with repentance.

- Yeah, "come back, fool, we'll forgive everything." I understand perfectly well that this is disingenuous.

How did your parishioners react to your anti-war protests? And how did they take your departure?

"[Because of my position], about half the parishioners left the church—they didn't like it. Some were outraged, shouting during the sermon, 'What are you saying! It's not true!'" But I continued my speech, citing facts and eyewitness accounts.

For example, we had a man who moved to Russia [from Ukraine] not because he supports it, but because his wife is from here. He went to join his wife—she has elderly parents here. Another woman came to visit her sister because the only way was in our direction. And they told each other what had happened and how.

Well, and another argument was, of course, the word of God. It strikes straight to the heart of man.

No one in the church knew I was leaving; it was news to them. Some started crying, others couldn't take it anymore and ran out of the church, disagreeing with my words. But what surprised me was that when I was already outside, many people came up to me and expressed their support.

– Where did you end up going and what are you planning to do next?

"I don't advertise my whereabouts—I don't want to run into people with ice axes. And my plans... I've approached the Metropolitan of Constantinople with a request to be reinstated in the ministry, to be taken under his wing. I'm waiting for a response. I'm a priest and I don't see myself outside the church. Although I might have to think about some kind of side job. It's hard to say right now."

– Apart from the directive and prayer of the patriarch, have you experienced any “patriotic” pressure from the diocese in the last two years?

"We were forced, voluntarily or not, to attend religious processions in support of the SVO. I ignored them and urged parishioners not to attend. Although some were eager to attend—and then they even sent photographs, as if in retaliation: 'You, Father, don't support us, but all the progressive clergy, led by the Metropolitan, do. You're not a patriot.'"

We also had to report on how much and in what form we helped those fighting in Ukraine. Some parishes wove nets, others made trench candles... Some of our parishioners who left the church raised money on Instagram for drones for the Russian army. And they were happy that they had saved up and purchased them.

The only thing we did was collect donations for people who suffered from the "SVO", no matter which side.

You mentioned that war contradicts the commandment "Thou shalt not kill"—and that's an obvious point. Why, then, in your opinion, didn't the majority of priests speak out against the "SVO"?

"There are some who are sincerely committed—some who truly believe that we're doing everything right. Priests aren't aliens, after all; they watch the media too and can be susceptible to propaganda."

What percentage are there? I can't say, but it's a certain percentage. I haven't discussed the war with any of my colleagues because I've long tried to limit my interactions with clergy. There are too many informers—some want to curry favor with their superiors, others might say something nasty out of envy. It's difficult to talk frankly and without consequences.

Some priests remain silent [about the war] out of fear. But again – fear of what? Repressions? There are few of those. But the fear of losing your income…

Priests are truly in a dire situation. Many are afraid to switch [if something happens] to secular work because they are focused solely on church matters. Some have large families. And losing even these few pennies is a tragedy for a person. A priest is completely dependent on the bishop; he does whatever he is ordered to do. And this military-style approach, of course, is also contrary to the spirit of Christianity as it should be.

– I was just about to ask about this. In your video, you mentioned that "serfdom" reigns in the Russian Orthodox Church. Can you elaborate?

"By obedience, any expression of the bishop's will must be carried out. If you don't, you'll be reprimanded, even to the point of being suspended from divine services. In more critical cases, you'll be defrocked."

And it would be fine if this concerned actual canonical rules, when a priest leads an improper lifestyle—perverting dogmatic truths, dealing drugs, or committing adultery. If the matter is serious, there are no questions. But when you simply disobey the whim of a bishop, a political party—as I've already called the Russian Orthodox Church—and are punished for it... That's sheer nonsense. And so priests, fearing they won't be allowed to serve and provide for their families, often make a deal with Satan.

– Has it always been like this or is it just now?

– To one degree or another, probably always. But in the 90s it wasn't felt; there was more freedom for priests, for parishes… There wasn't such brutal taxation. And with the arrival of Kirill started construction of a rigid vertical.

– What do you mean by “taxation”?

– Extortion from parishes. I think it's no secret that each parish is assigned a certain amount that it must contribute monthly as a voluntary donation for the upkeep of the diocese.Parishes are usually attached to regional dioceses, which “manage” all church organizations of the Russian Orthodox Church in their territory – churches, Sunday schools, deaneries, etc.. – note from "NonMoscow").

"Voluntary" is in quotes. If, God forbid, you don't pay, then as the rector you will first interdict They'll appoint someone, and then they might remove him. Or transfer him to another parish to "bring him to his senses."

I know the story of a priest in Krasnodar. He urgently needed to re-roof his church because it was rotten, and replace the wiring—it could short-circuit and cause a fire. He pleaded with the diocese, "Please wait, I'll find the money, just be patient." But they still removed him from his position and sent him to another, more run-down parish. So, you don't have to build anything—the main thing is to bring your dues every month.

- And what amounts are we talking about?

– At different times they took from 25 to 80% of the temple’s income.

Income comes from several sources. These include donations from parishioners, the church shop, where people purchase church utensils, candles, and literature, and order services such as funerals and baptisms. And sometimes, legal organizations donate if your parish partners with them and provides spiritual guidance.

But the treasury doesn't have much left—you have to subtract utility bills, the salaries of those who work in the church, the candle stand, or the prosphora bakery. Then there are operating expenses, if the utensils are worn out or need replacing. Our parish paid an average of 90-100 rubles a month to the diocese. For some, that's pennies. But for us, it's a lot. Some months, for example, we went into the red. That is, we received less income, but we still have to pay the same amount.

– What does the “success” of a parish depend on?

"Several factors influence this, primarily location. It makes a difference whether it's located in a remote area with few residents or in the middle of nowhere with high traffic."

- Like a shopping mall, God forgive me...

"The second factor is sponsors. A church may be in the middle of nowhere, but it's supported by patrons and supporters. That's rare. The most important thing is how many people come, and a lot of that depends on the rector. Sometimes parishes are so poor that the priest has to find other things to survive."

– Can a parish receive money from the state?

"Yes, in the form of grants, for example. Or I approach local authorities, trying to justify the expenses I need to run the parish. And I ask them to allocate funds for them from the budget. The third option is, let's say, close communication with government officials, a friendship with them, through which you can resolve your issues. But it's clear that if you get preferential treatment, you'll give the same. I didn't want to become dependent on officials. Let it be modest, but at least fair."

– Did you receive any money from the diocese? Did it help you?

- Never. The diocese only takes.

– Do you understand what the money you transferred to her was used for?

- No. But it seems to me, for personal enrichment.

– Does what you talk about somehow influence people’s perception of the church itself?

Some part of society has abandoned the Russian Orthodox Church and continues to do so. Others, on the contrary, have joined. But again, who are they? People afflicted with "victory madness" and imperialism. Because now the church brings [to parishioners] not faith in Christ, not the love of Christ, but the "ideals" of secular life.

And the church is losing the trust of sensible people. And how can it not lose it if its actions contradict its own teachings?

Let's imagine the war is over, and you have the opportunity to suggest how to reform the Russian Orthodox Church. What would you suggest?

"First and foremost, we need to eliminate this 'serf-like' subordination. So that the priest has the freedom to say what he deems necessary, what his pastoral conscience dictates. Of course, certain regulations must remain in place to avoid heresy and error. But before God, all must be equal."

The bishop oversees order: compliance with church canons, the moral purity of the clergy—that's all his authority ends. Financial matters are decided by the parish, and the community itself determines how much to donate to the diocese. I think a "tithe" of income is fair.

And crystal clear accountability is also very important. I need to be able to verify where the money went. These are all very revolutionary things. And they concern not only the church but society as well.

– Yes, the opposition is talking about exactly the same thing when it proposes reforming the entire state.

"A proper, unbiased church court must also be established. And one more thing. The Church must sever all financial ties with the state and become independent. Live more modestly. Let the people support the priest themselves, but both he and the bishop must side with the people, not the ruling elite. In other words, the Church must be of the people, not of the princes."

– The problems that people come to the priest with: has anything changed since the start of the “special operation”?

– People often confessed their hatred towards Ukrainians.

- Wow. And how did they explain it?

"Confession isn't a time for people to communicate. You just have to name your sin, your pain. And it's good that there were those who at least realized that hatred is abnormal."

Why the hatred? Because they were adherents of propaganda.

I tried so hard to convince them otherwise! People say, "There are Nazis, Satanists, they wanted to attack us, to attack us, to poison us..." That's nonsense! You talk and explain, but by evening you can barely move your tongue! It seems like their heads have settled, they thank you, and leave. Literally a week goes by—and it all starts all over again. My God, I say, my dears, what have you done to yourselves in just one week? Why have you turned your brains off again? It was so painful and unpleasant—especially coming from people I know well.

- So, you couldn’t beat the television?

"Who's going to defeat him? If someone comes to me for advice, if they need arguments, that's one thing. But when someone's already zombified, trying to convince them... I don't know, you just have to turn off the electricity so they don't watch TV."

"Blaming propaganda for everything is understandable. But do you see the people themselves as responsible for succumbing to it? After all, tens of thousands didn't just support the SVO from their couches; they actually went out to kill."

"There's mutual responsibility here. I characterize it as a devilish temptation. The devil provides a person with knowingly false information, misleading them. And then it's up to the person to accept it or reject it. Now judge for yourself what the extent of responsibility is."

- Well, it turns out to be the same old eternal dilemmas...

"A sane person should try to find the truth for themselves. There's no need to absolutize the government, which has constantly deceived them. It constantly lies! What's promised isn't fulfilled, and the money they milk from the tax office is embezzled."

How can you trust people who lied yesterday and the day before?

It's so basic! People have to check and compare everything—there's no other way. It's work, of course. But it turns out people don't want to work; they're lazy.

This is partly a legacy of the Soviet era—people are internally unfree. They're accustomed to being controlled by someone. They're ready to delegate control of their lives to anyone. And so, unwilling to be "citizens," they become "the population." Because a citizen tries to understand everything and have their own position. But the population—it doesn't participate in anything.

Photo: from the personal archive of Father Andrei Drugai, from the website of the Kuban Metropolitanate, and from the Telegram channel of the Church of the Nativity of the Virgin Mary.