The position of the Grand Inquisitor is clear, worldly pragmatic, because his characteristic of a man from a crowd —is adequate, if to forget about the ability of people to progress, but the Grand Inquisitor did not become a positive hero in Russian literature. While recognizing tragic of the choise he made and its consequences, everyone who had applied to this plot, had found his sociological views unacceptable and had favored freedom[4], which, however, they could not put into life for the reasons, named by the Grand Inquisitor.

In contrast to the views of this character of F.M. Dostoyevsky, the views of the monk Filofey up to the present are attractive to many Russian politicians. The quintessence of them expressed in the epistle to the Grand Prince of Moscow Vasily III, dated 1530-1540[5], to which we will turn next.

Assertion "Moscow — the third Rome, the fourth will not happen", ascending to the Filofey, roams in different versions from work to work, but few people had completely read the epistle itself, and certainly almost no one commented it in the relationship to the real politics of the past and present. Some publications present it as the prophecy, which, due to its alleged divine inspiration just can't not to come true, forgetting, that the doctrine of "Moscow — the Third Rome" had twice collapsed in history: the first time with the death of the grandson of Grand Prince Vasily III — Tsar Fedor Ivanovich — dynasty of Rurik became extinct, what gave rise to the discord; the second time, if, contrary to history consider Petersburg as embodiment of the "spirit of Moscow", — in 1917, when the Russian empire collapsed.

Some analysts are convinced, that the revival of the USSR as the great power, which replenished  political vacuum in global politics of the mid-twentieth century after the collapse of the Russian empire, — is a consequence of that I.V. Stalin, denying marxism de facto, covertly followed the doctrine of "Moscow — the third Rome". Accordingly, a certain part of the political establishment of modern Russia, having convinced that the ideas of bourgeois liberalism had led to a national catastrophe and do not promise an exit from it, lays there hopes on the revival of Russia on this same doctrine again, without thinking about why in the past it twice led to national catastrophes.

The answer to the question why adherence to the doctrine of "Rome" in all it's versions (first, second and third Rome) leads to catastrophe, regardless of the geographical localization and ethnic base (in the western Mediterranean, in Byzantium, in Russia, in the medieval holy Roman empire of the german nation and in the third reich in the XX century), can be obtained, if we will apply to the epistle of Filofey as a whole. The answer springs from the fact that sociological views of Filofey and of the Grand Inquisitor of F.M. Dostoyevsky are essentially identical. But on this circumstance in the domestic social philosophy is not adopted to pay attention.

Filofey writes:

"So let your majesty, devout tsar, knows, that all orthodox kingdoms of the christian faith had gathered in your single kingdom: you only are the tsar to christians in the whole world under the skies. And you should, tsar, be observe it in the awe of God, fear the God, who gave this to you, do not hope for gold, and riches, and glory: it's all gathering here and here, on earth, remains. Remember, tsar, about the righteous one, who, bearing sceptre in hand and the royal crown on his head, was speaking: "To wealth flowing to you, do not give the heart", and the sage Solomon said: "Wealth and the gold not in the treasury has been recognizing, but when it has been helping the needy"; the apostle Paul, following him, says: "The root of every evil is the love for money", — and orders to deny it, do not setting hope and, even more, heart on it, but to hope upon God who gives all. Because your whole pure faith and love to God — is for God's holy churches… (…)

… fill saint cathedral churches by bishops, do not let the holy God's church be the widow in your reign! Do not break, tsar, the covenant your ancestors had established, Constantine the great, and blessed st. Vladimir, and Yaroslav the great the chosen by God, and other blessed saints, from the same root as you. Do not offend, tsar, the holy churches of God and honest monasteries, churches, as given to God into inheritance of eternal goods for the memory of later generations, on what the great sacred Fifth cathedral had imposed the strict prohibition. (…)

And if you will have built your kingdom good — you will be the son of light and the inhabitant of the heavenly Jerusalem, and as wrote to you above, and now am saying: keep and heed, devout tsar, that all christian kingdoms had converged in your single one, that two Rome have fallen, the third stands, a fourth will not happen. And your christian kingdom will not be replaced by an other, according to the words of the great Theologian, and for the christian church will come true the word of saint David: "Here is my chamber for ever, here I will settle, like I had wished this"[6].

In fact, Filofey's directions to the sovereign of all Russia are laying on the tsar the same three responsibilities, which also the Grand Inquisitor of F.M. Dostoyevsky had laid upon himself:

·  Implementation of the public administration, ensuring the production and distribution of "earthly bread" so that everyone were more or less secured, and there were no reason for grumbling and rebellion by the most of people ready to work for the system (the references to Solomon and the Apostle Paul, obliging to use the wealth to help people, which had been made destitute due to various reasons, imply this).

·  Maintenance of social order and, first of all, "ideological conviction" of the population in the superiority of this order over alternative social organizations (about this — everything, regarding the attitude of the state to the church, and implying the special pedagogical mission of the church in society).

·  Suppression of a few individuals, who are disputing the divine inspiration of this order and opposing him emotionally-unconsciously or consciously-motivated.

Besides, in contrast to the confession of the Grand Inquisitor, the message of Filofey is more hypocritical, since it implies that the church's doctrine is the doctrine of Christ himself. And therefore in the epistle are hushed up and left without comments the words of Christ, that Filofey couldn't but know, and which he was obliged to relate with life as such and to express his views on how these commandments of Christ must be realized in the orthodox community:

“25. Jesus called them unto himself (his pupils — our explanation of the context), and says: you know, that the lords of the nations rule over them, and nobles dominate over them; 26. but among you it should not be so: and who will want be great among you, let he be your servant; 27. and who wants to be first among you, let he be your slave” (Matthew, ch. 20).

In more common terminology without specific "lords," "masters" and other "majesties", "excellencies" and "holinessies" the meaning of this commandment of Christ can be expressed as: "You know that over the nations satanic "elites" are ruling, but among you it should not be so...". And Christ proclaimed the alternative to that social order, to which both Filofey and the Grand Inquisitor of F.M. Dostoyevsky were adherents:

"The Law and the Prophets[7] were until John[8]; since now the Kingdom of God is gospeling, and any enters into it by the effort" (Luke, 16:16). "Seek first the Kingdom of God and His Truth, and all this (by the context — the earthly prosperity for all people) will be added unto you" (Matthew, 6:33). "Because I say unto you, that if your righteousness not exceed righteousness of scribes and pharisees, than you will not enter the Kingdom of God" (Matthew, 5:20).