1810 г.

April 6. On the appointment of the inspector of the St. Petersburg seminary, Hieromonk Philaret, as a bachelor of theological sciences at the St. Petersburg Academy, with the assignment of teaching church history to him; his note about reducing teaching time at the academy A member of the commission of theological schools, Metropolitan Ambrose of Novgorod, with a proposal dated February 3, 1810, No. 28, in pursuance of the decree of the Holy Synod, dated November 24, 1809, informed the commission that the Kiev-Pechersk hieromonk Methodius arrived here on February 2 and presented him with a passport issued from the local dicastery. As a result of this, the commission, in a journal dated February 8, among other things, decided: 1. since Hieromonk Methodius, requested by the commission to teach philosophy at the local seminary, came here: then Hieromonk Philaret, intended for bachelors of theological sciences, should be immediately transferred, in accordance with the previous provisions of the commission, to the academy for this position, and at the same time entrust him with the teaching of church history. 2. Out of respect for this position entrusted to Hieromonk Philaret, and to further encourage him to continue serving with due zeal, he should be given 400 rubles in addition to the regular bachelor’s salary of 700 rubles. per year. 4. The production of salaries begins from the time of his induction into office. 6. Although, when appointing Hieromonk Philaret to the Bachelor of Theological Sciences, the commission proposed entrusting him with the compilation of canon law and extracts from the history of modern, both ancient and modern church-political decrees; but since this hieromonk has already been entrusted with respectful positions, so as not to preoccupy him beyond his strength and, moreover, at the first entry into their office, this assumption should be left until time. For proper implementation of this resolution, the commission notified the academic board by order, February 13, No. 65 36. A month later, upon appointment of Hieromonk Philaret to the academy as a bachelor of theological sciences, his opinion was demanded on reducing teaching hours at the academy. Prince A. N. Golitsyn verbally stated to the commission of theological schools on March 26, 1810 that students studying at the newly established St. Petersburg Theological Academy are burdened with studying in classes for 8 hours a day, and therefore considers it necessary to draw the attention of the commission to finding a convenient way to reduce teaching hours. As a result of this proposal, the commission of theological schools, in a journal, on March 26, 1810, decided: 1. So that the academic board selects from the professors, bachelors and teachers of the academy a proper explanation: do they find it possible to complete their notes, in accordance with the deadlines indicated therein, if there were a reduction in teaching time, that is, if, instead of eight hours of studying in classes, it was decided to study only according to 6 hours? And won’t this reduction cause any weakening in the success of students? 2. So that the academic board, on the proper subject of this consideration, presents to the commission in a short time, through the mediation of His Eminence Ambrose, Metropolitan of Novgorod, its opinion on which sciences the teaching hours can and cannot be reduced from. The academic board of the journal dated April 2, 1810, determined: by transmitting copies of this journal article, demand from Messrs. professors and bachelors, so that within a short time they could provide the explanation required by the commission of theological schools. Bachelor, Hieromonk Philaret, April 6, 1810, wrote in his own hand: St. Petersburg Theological Academy to the Board. As part of the explanation required by the Board from those teaching at the Academy regarding the proposed reduction of teaching time, in my part, I have the honor to convey that for teaching Church History you need to have two hours a week, which time is still used today, as prescribed by the Father Rector; In the discussion of the class of Theological Sciences, the consideration of teaching time, I consider it my duty to leave it to the discretion of Mr. Professor of this class. Bachelor of Theological Sciences Hieromonk Filaret. April 6. 1810. The academic board, dated May 8, 1810, presented to Metropolitan Ambrose that “for the class of theological sciences, six hours a week are allotted, and for church history only two hours. Given the importance and breadth of subjects assigned to these classes, reducing time could weaken the success of students.” 37 June 15. A summary of the history and antiquities of the church, compiled by the bachelor of the St. Petersburg Theological Academy, Hieromonk Philaret, and the program of lectures he gave on church history The two documents below were preserved in the archives of the St. Petersburg Theological Academy, in the affairs of internal government, written in the own hand of Hieromonk Philaret. The notes are marked in pencil: “Ex. Filaret, 1810.” On the program: “No. 191, 1810, June 15th, for the report.” A. Summary of the history of church antiquities Definition of Church History Church History is, based on solid evidence, raised from private narratives to general considerations and directed towards active instruction, an account of the origin of the Church of God on earth, the changes in its external and internal state that followed, and its continuous preservation under a special providence, from the beginning of the world to the present day. Its division by subject The wholeness of this History is made up of the external History of the Church and the internal History of the Faith. The external one considers the Church as a society of believers, and in this regard describes its prosperity and disasters, defenders and enemies, expansion and decline. The inner one observes the course of faith that animates and distinguishes this society, and tells about its teaching, about Divine services, about men who contributed in deed, word and writing to the success of true piety, and about those who opposed it, superstition, schisms, heresies, temptations and unbelief. Limitation of these items or system This abundance of substances must be brought into a single composition, correct and proportionate, in which these particular objects will find a place for themselves as much as they can contribute to the compilation of a general concept of the state of the Church in certain times. Division of Church History by Time More or less important changes in its condition serve as a natural basis for the divisions necessary in the continuation of History for the correct review of incidents. The time of the incarnation of the Son of God divides Church History into two parts. The History of the Old Testament Church extends to this day; This is where the History of the New Testament Church begins. The history of the Old Testament Church can be represented in ten periods as follows: I. From the creation of the world to the flood; II. From the flood to Abraham; III. From Abraham to Moses; VI. From the beginning of the Kings of Israel to the building of the Church; VII. From the creation of the Church to its first destruction; VIII. Times of the Babylonian captivity; IX. From Ezra to the Maccabees; X. From the Maccabees to Christ. The history of the New Testament Church, according to the most important changes in it, could have five unequal divisions: I. The New Church under a visible head, from the birth of Jesus Christ to his ascension into heaven; II. From now on until Constantine the Great, the Church was prosperous within and oppressed without; III. From the external world of the Church to the division of the Eastern and Western Churches; IV. From this division to the new fragmentation of the Western Church; V. The Recent History of Private Churches, divided, like them, into many branches. But since in this division there are distances of time that are quite large and rich in affairs, then after the first division it is not useless to accept the many-part division of this history by centuries, especially since it is used by everyone, although it is associated with some inconveniences. The sources from which the information that makes up Church History is collected are twofold: some are original, and others are derivative. By the name of the original are meant those writers by whom the truth of events is finally verified; and I call derivatives those works that borrow their reliability and abundance from the first ones, and which replace the necessity or reduce the labor of going back to them. To the first class belong, after Holy Scripture, Josephus, for the History of the Old Testament, Eusebius, Socrates, Sozomen, Theodoret and Evagrius, for the first six centuries of Christianity; then some historians of private Churches, and sometimes other writers. In the second category, between the many works of the last two centuries, the chronicles of Salian, Usseria, Baronius and the Society of Magdeburg are worthy of special attention; extensive historical works: Fleury, Natalis and Spangheim; abbreviations: Buddeya, Kalmeta and Dupin. By the name of Church Antiquities I mean correct information about the origin, preservation and change of the general external forms in which the teaching of the Church is clothed, the rites with which its Divine services are decorated, and the institutions that form its social order. According to this concept of Church Antiquities, they are divided into three main parts: I. Antiquity teachings can include historical research about the ancient symbols of faith, about Church catechumens and conversations, about various types of ancient theology, as well as about the most important creations of the fathers that belong here. II. The antiquities of Divine services must be derived from true sources and explain the concepts of sacred places, vessels and vestments, the rites observed at each of the seven sacraments and other prayers, especially the origin, genera and parts of the Liturgy, also about the times dedicated to Divine services, holidays and fasts. III. The antiquities of the church decree should depict the ancient Christian society in its whole and parts; show the difference between the catechumens and the faithful, the laity and the clergy; explain the degrees of the Church Hierarchy from Bishop and Patriarch to Reader, together with their duties and advantages, and after that their special states of Ascetics, Monks, Virgins and Widows; to mean the property of Church unity and communion and the Church crimes and punishments that more or less prohibit it. All these subjects border on Church History: but, traveling along a broad path, it often does not have time to go down these paths. From this it is clear that in the review of Church antiquities a twofold order can be used: dogmatic, or the order of objects, which is revealed from their previous division; and historical, that is, the order of time, which would gradually bring them out of distant centuries and bring them closer to ours. It is not necessary here to enter into an inquiry into which of these two methods should have the advantage. The combination of church antiquities into one department with Church History will decide the choice. Instead of multiplying the number of educational subjects in a variety of ways, it is more advantageous to combine them so that antiquities complement History, and History explains antiquities. There are as many primary sources from which knowledge of Church antiquities should be drawn as there are ancient Christian works, which partly themselves are included in the subject of this knowledge, partly in passing touch on modern Church rites and institutions. The works of Justin, Tertullian, Cyril of Jerusalem and the Apostolic Rules especially contribute to the knowledge of these rituals and institutions of the first four centuries. Of the newest writers, aids can be submitted by: Calixtus in his collection of symbols; Bebelius, Quensted, Bingham - in antiquities, and Beveregius - in pandects. An example of the combination of Church History with antiquities is provided by the Magdeburg Chronicles, and the History of Spanheim and Basnage. Despite the great number of writers who dealt with the History and Antiquities of the Church, there is no book that could serve as a classic for teaching these subjects, in accordance with the design presented here: not only because few of them combine both of these subjects; but also because writers of various non-teachings into the general sanctuary, which should be the History of the Church, often bring the spirit and opinions of their private Churches, and put them in the place of the truth of events; and finally because they either pay little or no attention to the state of the Greco-Russian Church. Therefore, I consider it necessary to write lessons on the aforesaid subjects for students, so that over time they will be compiled into an Abridgement of the History and Antiquities of the Church. When compiling these lessons, one of the indispensable rules should be to especially keep in mind the state of the Greco-Russian Church and everything that serves to explain it. The abbreviation should be supplemented by verbal explanation, and often by identifying the best sources for more detailed information. The arrangement of these lessons for the Academic course can be as follows: by the end of this second year of the course you can go through the first six periods of Old Testament History; and in the first half of the third year it will end. In the second half of this year the History of the New Testament Church with antiquities will begin, and before its end centuries I–III can be surveyed. In the first half of the fourth year IV–VI. In the second half of the same year VII–X. In the first half of the fifth XI-XV. Then the last half of this and the first half of last year will be devoted to modern and especially Russian Church History: after which the course will conclude with a brief repetition of all previous lectures. B. According to Church history, from March to June of the current year read I. Introduction, where shown Church History definition, matter, benefit, end, division, sources, auxiliary knowledge. II. The first period in which it is offered Mosaic history of the creation of the world, explained with philological and critical notes; the foundation of the Church and its condition before and after the fall of man; the separation of the seed of the woman and the seed of the serpent; continuation of both; the latter's disastrous successes; the property and reasons for the longevity of the Patriarchs; a brief study of the various chronologies of these times, according to the Hebrew and Greek text of the Bible; the remnants of this story are among the pagans. III. The second period, in which The causes and preceding circumstances of the flood, the method of saving people and other animals from it; its continuation and ubiquity; renewal of the world and the Church after the flood; the new division of the Kingdom of light and the Kingdom of darkness in the children of Noah; confusion of languages ​​and origin of peoples; the beginning of idolatry and the eclipse of the Church before the birth of Abraham; the history of this period is outside the Holy Scriptures 38. Cases 1, comm. spirits taught, stored in the archives of the Holy Synod, 1808, No. 46, pp. 39–44 and 2, ext. right St. Petersburg spirit. Acad., 1810, No. 10. St. Petersburg case Theological Academy, internal rights., 1810, No. 13, l. 12. Let us note here in passing that the bachelor, Hieromonk Philaret, was elected by the academic board, on September 27, 1810, as a member of the internal board, and on November 18, 1810, as a member of the external board. Cases: a, comm. spirit. taught, stored in the archives of the Holy Synod, 1810, No. 249 and b, ext. right St. Petersburg spirit. academician, for 1810, Nos. 25 and 43. St. Petersburg case spirit. acad. internal right, keep. in the academic archive, 1810, No. 4/a.