Despite its centuries-old history, our country is still on the path to finding its moral ideals. The experience of Russian statehood shows that spirituality, which is closely related to religiosity, has long been one of the main ideas that regulate human relations. Therefore, in the search for guidelines, the established views on religion and its place and role in society over the past century are being actively reevaluated. Looking back at our history, we can say that, like all the best achievements of Russian society, spirituality and religiosity reached their peak in the Russian army.

"Religiosity has always served as an undoubted impulse for showing courage," noted the well-known teacher and publicist of the beginning of the XX century V. Batsov. That is why, in his opinion, "military history is full of examples that prove that religious enthusiasm is the key to victory even over a stronger opponent. The decline of religious feeling always leads to the decline of popular morality in general and military valor in particular." The remark of the former Minister of War, A. I. Kuropatkin, who pointed out that "in many cases, the low level of development of the lower ranks was the main factor that drove them fearlessly to heroic deeds," seems to be accurate.

The Orthodox Church blessed military service both in peacetime and in wartime. Respect for the military was also expressed in the church's prayers for the "authorities and the military" of the state. This attention to the military and those in power was driven by the belief that the fate of the people and the state, as well as the most sacred and precious gift of human life, depended on them more than anyone else.

The military regulations that governed the life and customs of the troops were written with respect for religious principles. However, the Orthodox Church remained responsible for education.

It should be noted that supervising the performance of religious rites by subordinates and officers attached to military units was one of the commanders' duties. According to Article 331 of the Regulations on Internal Troops Service, every unit commander was obliged to ensure that all his Christian subordinates attended confession and Holy Communion annually according to their church's rituals...

Non-believers performed religious rites in the temples of their confession. So, for example, Jewish military personnel in their free time could perform rituals according to their faith, and the authorities had to make sure that no one made them "any obstacle or reproach". In places where there were synagogues, Jewish military personnel were allowed to visit them and" for the cause of faith " call rabbis.

The veneration of the memory of the fallen occupied a special place in the education of good manners. In Russia, there was a growing respect for those who had died for their faith, their tsar, and their homeland. The Russian army celebrated the Day of Mourning for the Russian Land and the soldiers who had fallen in its defense. On this day, the army and the people remembered those who had given their lives for their homeland. A solemn prayer service was held, a memorial service was held for all those who had fallen in battle, and readings were held on military events.

It is likely that this spiritual Christian upbringing of the Russian soldier was the reason for his truly humane treatment of prisoners of war: Russian soldiers considered themselves not only guards, but also helpers and intercessors for the prisoners entrusted to them.

As the church's activities expanded in the state, its influence in the army also grew. "Military priests are obliged to protect military officers from harmful teachings, eradicate superstitions in them, correct their shortcomings, and take care to establish military officers in faith and piety. Military priests, by virtue of their rank, were obliged to lead their lives in such a way that military officers would see them as an example of faith, piety, service, good family life, and proper relations with their superiors and subordinates.

The officer corps was constantly reminded: "Above all, be careful not to offend the worshippers or the holy objects that surround us in the temple of God."

If officers came to the church during the service, they were supposed to refrain from pushing their way through the worshippers to place candles in front of the icons. A candle is a sacrifice to God, but in this case, it is better to remember that a different kind of sacrifice is more pleasing, when the "spirit is broken" and one humbly acknowledges their own sinfulness before God, and this will shine brighter than any candle to reveal all their desires and needs.

The officers were told that they should not stand in the temple with their arms behind their backs or in their pockets.

During the choir's singing, it was permissible to sing along very quietly, so as not to disturb those standing nearby. If possible, it was advisable to refrain from making comments, unless, of course, there was any hooliganism or other "blasphemous" behavior in the church. Constant parishioners, who were familiar with the intricacies of church etiquette, were particularly expected to maintain a reserved demeanor. It was from these individuals that one was most likely to hear harsh remarks, which could potentially turn a first-time visitor away from the church forever. And this grave sin will rest on the one who, by his "zeal not according to knowledge," deprived his neighbor of the opportunity to participate in the fullness of the life of the Church of Christ. Remarks could be made to those who violated the norms of behavior in a delicate manner, without irritability or arrogant instructions in their voice.

The officers knew that worship services should be conducted standing up, and that sitting was allowed only in cases of illness or excessive fatigue, so as not to grumble spiritually and "not to think more about your legs than about God." However, it was forbidden to sit with your legs crossed or extended, and before sitting, it was necessary to ask God to strengthen you physically.

It was not customary to prostrate oneself during a service, or to utter loud exclamations, and, on the contrary, if all the worshippers were kneeling, one should join them. It was forbidden to enter the temple with animals or birds, or even to bring meat into the temple.

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During Communion, one should approach the Cup with their arms crossed over their chest (right over left).

While in the church, one should not turn around after the priest and face the altar. When the Royal Doors were open, one should not cross the church between the lectern, which held the icon of the feast, and the ambo, which was the space in front of the Royal Doors.

The historical significance of the church and religion for the Russian army is undoubtedly great. They strengthened the moral potential and developed the spiritual strength of the Russian army. Religiousness in the holy Russian army was a source of moral purity, military valor, and a lack of fear of physical death, as well as a sense of duty and obedience, which undoubtedly facilitated the victory over the passions and selfish desires that opposed this valor.

In the modern Russian army, religion is once again becoming one of the driving and consolidating forces of education. Subconsciously, Russian soldiers are beginning to seek faith as a guide for their actions and as a psychological outlet. Chapels and churches are being built in military units. Orthodox priests are appearing where they are needed in their service to God and to people. There have been instances of personal heroism by people of God who have set up field chapels in areas of armed conflict, particularly in the North Caucasus. I would like to hope that these facts will not remain a fashion trend, but will become trends that will lead to the revival of the moral traditions of the true Russian holy army.

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