· 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).
But the doctrine of the formation of the God's kingdom on Earth by the efforts of the people themselves in God's guidance, the historically established christianity in all its branches considers as the heresy[9], in spite of unambiguous meaning of the prayer "Our Father": "Hallowed be Your name; let Your Kingdom come; let Your will be on earth as in heaven".
This same position, in fact solidary with the position of the Grand Inquisitor of F.M. Dostoyevsky, during his pastoral visit to the far East, attending of the Yakutsk and Lena diocese,once again[10]was expressed by the Patriarch of Moscow and all Russia Kirill (Vladimir Mikhailovich Gundyaev):
"Paradise on earth is impossible to build. The task of people is not to build paradise on earth, but so that human life was not turning into hell" ("Paradise on earth is impossible to build" — Site «Russian people’s line», 24.09.2010: http://www.ruskline.ru/news_rl/2010/9/24/patriarh_kirill_raya_na_zemle_ postroit_nevozmozhno/).
Actually in this conflict of religious doctrine of the historically established christian churches and of the original teachings of Christ, lies the answer to the question, why the doctrine of a "Rome" — a kingdom of caesar and of the inquisitor — inevitably leads society, which believes in it, to disaster: this doctrine is not finding support from the Above, and that is why, having exhausted the sufferance, is collapsing.
But what relationship the Great Combinator[11] of I. Ilf and E. Petrov has to this? — The "great combinator" in a society, living under the rule of the "grand inquisitor", — is an encumbrance to the regime and it's present or potential victim. And that's why the "great combinator" — is the antagonist of the "grand inquisitor" and one of the contenders for the establishment of own regime after the regime of the "grand inquisitor" internally degrade.
The point is that stability of the regime of the "grand inquisitor" is provided by 4 factors:
1. Constructive labour of the vast majority of the population under the general control of the "grand inquisitor".
2. Advantages in consumption of the produced and the socio-status ratio of power and irresponsibility before lower-level people, which are the results of moving up on the social hierarchy of individuals.
3. Self-discipline of the highest hierarchs, who should ensure the efficiency of labour and to maintain some measure of the distribution of different kinds of advantages between levels of the social hierarchy, that guarantees the stability of the system and support of it by the vast majority of population (at the same time a certain asceticism of the "grand inquisitor" gives him the moral right to "flog" everyone who is below him in the social hierarchy, but consumes more than the "grand inquisitor" HIMSELF).
4. Suppression of anti-systemic minorities, to which the community of "combinators" also belongs, but first of all — of anti-systemic representatives of the ruling "elite" itself.
However, the system is bearing in itself the causes of its own collapse, the main of which is the irresponsibility of "highest" people before "lowest". This leads to the fact, that at some stage of its self-reproduction in the succession of generations, social-status and consumer benefits of the higher levels of the hierarchy cease to be caused by real administrative competence in relation to the ensuring: labour effectiveness, accepted by the society justice of distribution of the produced and the suppression of anti-systemic factors. When the "elite" of the "grand inquisitor's" regime loses its business competence and begins to live for themselves, a fair amount of society feels deprived (including losing trust in government); and besides — some other part of the society acquires the conviction that they also can ensure their well-being at the expense of the labour of others not worse, than historically established "elite", whose parasitism sets an example for imitation for all lumpen, with whom it gradually becomes identical in the aspects of morality and ethics.
This social group of envious includes the subgroup of applicants in the "great combinators", which are characterized by the shunning of rude violence and shameless theft, i.e. they "honour the criminal code", but invent a "relatively honest ways of obtaining money and other benefits".