1814 г.

January 19. Opinion of someone present in St. Petersburg. Consistory, Archimandrite Philaret, about the icon found by the soldier Mokeeva The Chief Prosecutor of the Holy Synod, Prince A. N. Golitsyn, secretly asked Metropolitan Ambrose to give him an opinion: would it not be allowed for the soldier Ulyana Mokeeva to restore, at her own expense, the writing that had been erased from a long time ago on the icon in her house, and then put this icon in the St. Nicholas Church. Metropolitan Ambrose put forward a resolution on this matter: “the consistory, having received the dean’s report and having examined it, present an opinion.” In pursuance of this resolution, Archimandrite Philaret, who was present at the consistory, gave the following opinion: January 19. 1814. It is clear from the attitude of His Lordship that, according to the investigation carried out about the icon found by the watchman Mokeeva’s wife, no forgery or case of temptation was discovered in the circumstances of this case: and therefore what was said in the report of the Dean Fr. Archpriest Stakhiya, allegedly she, Mokeeva, is engaged in the stories of her dreams, has not been confirmed, but on the contrary, according to testimonies, she was found to be a simple and honest woman: then the Spiritual Regulations are not opposed to allowing the above-mentioned image to be restored and placed in the church with the precaution that the Dean and Fr. Mokeeva's confessor was instructed to ensure that the icon did not remain in her house either before or after its restoration: and this opinion should be brought to His Eminence for the consideration and decision 74 . January 23. Opinion of someone present in St. Petersburg. Consistory, Archimandrite Philaret, in the case of the priest Theodore Vasiliev, who was in the village of Pemge, who refused to take a ticket to live in the priest’s place In pursuance of the resolution of Metropolitan Ambrose, given in the case of the priest Theodore Vasiliev, who was in the village of Pemge, who did not agree to take a ticket to live in the priest’s place, Archimandrite Philaret, who was present at the consistory, gave the following opinion: January 23. Make a special note about the priest’s disobedient comments, and report with decent rules from the laws: and meanwhile, send decrees to the deans of the entire capital so that they, as well as the priests subordinate to them, do not allow this, as prohibited, to serve and perform duties 75 . March 1st. Note from the rector of St. Petersburg. Theological Academy, Archimandrite Philaret, about books that should be purchased for the academic library Archimandrite Philaret, March 1, 1814, to the board of the academy, wrote: To the board of the St. Petersburg Theological Academy, a note from Archimandrite Philaret. Instead of the books lost by the former Librarian, the late Father Archimandrite Leonid, I propose that the Academic Board buy the following two books, of which not a single copy is in the Academic Library: Marci Fabii Quintiliani opera in 4 voluminibus. and Omnia opera Walerii Martialis. The first book costs 15 rubles, and the second 5 rubles. Rector A. Filaret. March "" day 1814 There are notes on the note: “No. 36 March 1, 1814.” Whether the books in question were purchased is not clear from the academy’s file 76 . April 6. Opinion of someone present in St. Petersburg. Consistory, Archimandrite Philaret, in seven investigative cases, about the marriage of foreign parishes by the priest of the village of Ligov, Georgy Ilyin, and in the case of his unauthorized absence from the same village In seven investigative cases regarding the marriages of foreign parishes by the priest of the village of Ligova, Novoladoga district, Georgy Ilyin, and in the case of his unauthorized absence from that village, Archimandrite Philaret, who was present at the consistory, gave the following opinions: April 6. In the case of the peasant landowner Borshchov. Since the guilt of this matter falls on the late priest George, then after his death, exclude it from the number of unresolved issues, and about the marriage, through a decree to the Novoladoga Spiritual Board, let the parish priest know that it remains firm. In the case of the tradesman Mironov. To refer the whole matter to the Novoladoga Spiritual Board with such a decree that the builder, Hieromonk Samuil, interrogates Mironov on the spot about the time and circumstances of his first marriage, about the flight of his first wife; Moreover, he would demand a copy of the petition for appearance, and finally, whether he, Mironov, knows about her current stay; Mironov’s new wife would also be interrogated about whether she knew at the time of her marriage, about her husband’s first marriage and about his first wife; and inform the Vyatka Provincial Board with an extract from the message of the Zemsky Ladoga Court, demanding notification, where this wife, who lived in Orlov, is now located, with someone else’s nasport, under the name of the soldier’s daughter Nadezhda Davidova 77 . April 24. Opinion of someone present in St. Petersburg. consistory, Archimandrite Philaret, according to the report of the Shlisselburg dean Pantovsky, about the removal of the secretary of St. Petersburg. consistory, Sokolovsky, from further investigation and final opinion on his claim against the local priest Porfiry Antonov In pursuance of the resolution of Metropolitan Ambrose, which followed the report of the dean, archpriest of the Shlisselburg Cathedral Alexander Pantovsky, on the removal of the secretary of the local consistory, Mikhail Sokolovsky, from further investigation and the final opinion on his claim against the local priest Porfiry Antonov, inflicting a grave personal offense on him, and on the transfer of that case for immediate consideration. members, - Archimandrite Philaret, who was present at the consistory, gave the following opinion: April 24th. Leave a copy of the report; return the original because 1) because this paper is not written in accordance with the form and is called a report, whereas it is in fact a denunciation and a request; 2) because it was written on plain paper, whereas according to its content it should have been written on stamp paper; 3) because it contains obvious slander and slander; since the testimony in the case of Archpriest Pantovsky with priest Porfiry was taken in the presence of the Consistory legally, contrary to what is written in the report, in the presence of members of the OO. Archimandrites Ambrose and Methodius and oo. Archpriests John and Matthew, as can be seen from the journal, and during the hearing of this case again oh. was attested by the archpriests, but it is precisely the testimony of the priest John Yakovlev that is present in the case not in a double and in a double sense: and in both cases it was given according to the priesthood, as Pantovsky writes, but one written in the ordinary form: and in general, those testimonies that the archpriest tries most to bring into suspicion, the less allow one to doubt the impartiality of Mr. The Secretary of the Consistory to his rival, Pantovsky, that they were given in favor of him, Pantovsky. But how Archpriest Pantovsky bothers His Eminence with such useless paper is another time; and how he, Pantovsky, with his sneaking insults an official of the Consistory in his service; and such snitches were ordered to be eradicated by the decree of May 25, 1752: then by calling the archpriest to the Consistory, upon returning his paper to him, instill in him that only by the Manifesto, August 30, he is freed from further judgment about his action. What, having written a protocol, should be submitted to His Eminence for consideration and decision 78 . May 4. Note from the rector of St. Petersburg. Theological Academy, Archimandrite Philaret, about his donation of Wolkelius’s works for the academic library Archimandrite Philaret presented to the board of the academy, 1814, May 4, a note with the following content: A note to the Board of the St. Petersburg Theological Academy, its Rector, Archimandrite Philaret. My own book Wolkelii de vera Religione 79, the same edition, a copy of which, as Budday noted in his Isagoge Historico-Theologica on page 423, was sold for 25 Hungarian chervonets, as quite rare, I present to the Board for inclusion in the local academic library. Rector A. Filaret. May 4 days. 1814 The board, on the same May 4, decided: the registered book should be forwarded to the librarian, Father Archimandrite Innocent, for inclusion in the catalog of library books 80. May 27. Opinion of someone present in St. Petersburg. consistory of Archimandrite Philaret, according to the Kaluga spiritual consistory, about a deduction from the estate of the late Archimandrite Leonid, for lost books from the local seminary library According to the message of the Kaluga spiritual consistory about the issuance from the estate of the late Archimandrite Leonid for the lost books of the local seminary library, Archimandrite Philaret, who was present at the consistory, gave the following opinion: May 27. Consistory of St. Petersburg in the case of satisfaction of the Kaluga Seminary Library for books that are considered lost by its former librarian, the late Fr. Archimandrite Leonid, cannot make a decisive situation because he has no way to clarify this matter, which is complicated by the following circumstances: 1) Between the books left after the late Fr. Archimandrite Leonid does not have at all those who are counted on him according to the Kaluga Library, and this confirms the explanation he gave to the Kaluga Consistory that the books that did not appear remained, at the speed of his departure from Kaluga, in the hands of those who took them for reading, and in all likelihood from seminarians, because almost the entire list consists of books usually given to students of philosophy and literature. 2) A message from the Kaluga Consistory, which casts doubt on what Fr. Archimandrite Leonid in the books of painting, received by the local Academic Board two months and a half after the death of Fr. Leonid, and exactly three years later, counting from the sending of these paintings to the Kaluga Consistory for verification. 3) The list of books from the Kaluga Consistory was delivered without identification of publications, and therefore it is impossible to determine the required satisfaction. Therefore, submit to the Holy Synod, with the entire matter written down and without asking for permission, whether to give the estate of the deceased to Fr. Leonid to his mother, according to his will and decree of the Holy Synod, or forward it to the Kaluga Consistory for the satisfaction of the library there. And this opinion should be presented to His Eminence for consideration and decision 81. July 31st. Note from the rector of St. Petersburg. Theological Academy, Archimandrite Philaret, with a review of the book: Karpii, Institutiones philosophiae dogmaticae et moralis, as educational Rector of St. Petersburg Theological Academy, Archimandrite Philaret, submitted a note to its board for the 3rd department, dated July 31, 1814, with the following content: To the Board of the St. Petersburg Theological Academy in the 3rd department, from the Rector of the Academy, Archimandrite Philaret. The book Karpii, Institutiones philosophiae dogmaticae et moralis 82, was reviewed by me, Professor of Philosophy and Professor of Greek Literature, and found useful for Theological Schools: about which, with the addition of testimonies from my employees, I hereby certify to the Board, offering at its discretion my opinion that although this book was first intended to be used for seminaries, the lack of a textbook is even more noticeable now in Academies rather than in seminaries, then Carpe’s book can be used as a classic in academies, leaving the former for seminaries. Rector A. Filaret. July 31 days, 1814 The note from Archimandrite Philaret is marked: “No. 207. July 31, 1814.” Attached to the note was a statement with the following content: “Based on the order of the commission of theological schools, dated November 1, 1813, a committee formed to consider the philosophy of Carpe, from the rector of the academy and the cavalier, Archimandrite Philaret, together with the professor of philosophical sciences Mr. Horn and the professor of Greek literature Mr. Grech, presented to the academic board that he had read this system and found it for theological schools, in comparison with the philosophies of Winkler and Baumeister, preferably useful and more consistent with § 99, Part I of the seminar. mouth But in addition, Father Rector proposed to the board that although the Carpe system was first intended to be used for seminaries; but since the lack of educational books is even more noticeable today in the academy than in seminaries: then this system can be introduced as a classical one in the academy, leaving the old one for the seminary.” The academic board, recognizing the opinion of the rector’s father as fair, and, in agreement with him, intending to continue lessons in the seminaries on the philosophy of Winkler and Baumeister, most respectfully submits to the commissions of theological schools about the above-mentioned review of the committee. No. 233. July 31. 1814 83 The Academic Board, recognizing the opinion of Fr. The rector's fair journal, dated July 31, decided: in accordance with that review, to continue lessons in seminaries on the philosophy of Baumeister or Winkler. 84 September 2. Letter from Archimandrite Philaret A.D. Danilov about the publication of Carpe’s philosophy In the file of the commission of theological schools, a handwritten letter from Archimandrite Philaret was preserved, without indicating the person to whom it was written or the time. For reasons, this letter was probably addressed to the ruler of those commissions of theological schools, Art. owls A.D. Danilov, and not earlier than September 2; because with this letter the work of the commission of theological schools began. Your Highness, Gracious Sovereign! Since the book: Karpii, Institutiones philosophiæ dogmaticæ, of which I am enclosing a copy, has been accepted for study at the Theological Academies, His Excellency, together with His Eminence, instructed me to contact you, Gracious Sovereign, so that you communicate with the famous Moscow owner of the printing house, Mr. Vsevolozhsky, about the printing of this book, as much as possible, as soon as possible, and His Lordship would be informed about the conditions that would be expected. There are two conditions on our part: haste and delivery of the sheets as they are printed to the Moscow Academy in the number of 75, and to the local Academy in the number of 55. Humbly asking, for my part, to hurry up with this necessary matter, I have the honor to be with true respect and devotion, Your Highness, Gracious Sovereign, most humble servant Archimandrite Philaret. The following note is attached to the letter: Details to be observed when printing Mr. Carpe's philosophy. 1. Print on two mills so that on one the first volume, on the other at the same time the second volume is started, and so on. 2. After each sheet is printed, immediately send 55 copies to the St. Petersburg Academy and 75 to the Moscow Academy. 3. All printing will be completed by next April or March 85. September 2. Two sample schedules of study hours for a theological academy and seminary, compiled by the rector of St. Petersburg. Theological Academy, Archimandrite Philaret In the journal of the commission of theological schools, September 2, 1814, in Art. 3, it is said: the doctor of theology, rector of the St. Petersburg Academy, Archimandrite Philaret, presented for consideration by the commission of theological schools two approximate schedules of study hours, one for the theological academy, and the other for the seminary. The commission determined: to make copies of these schedules in the office of the commission, in proportion to the number of academies and seminaries in the St. Petersburg and Moscow districts, to forward them, along with the list from this journal article, to His Eminence Ambrose, Metropolitan of Novgorod, so that His Eminence would take upon himself the work of sending them to the mentioned schools for uniform use of them. actions. The following two schedules have been preserved: Approximate schedule of study hours for the Theological Academy Approximate schedule of study hours for the Seminary September 3. Schedule of study hours for the St. Petersburg Theological Academy for the first year of the second year, compiled by the rector of the academy, Archimandrite Philaret In the journal of the academic board, September 3, 1814, it is written: the rector of the academy, Father Archimandrite Philaret, submitted to the academic board a schedule of study hours for the academy for the first year of the second year, approved by His Eminence. Determined: the schedule of teaching hours should be forwarded to Messrs. professors and bachelors for information in the lists. At the top of the schedule below is the following resolution: “1814. Sep. 3. Approved. Ambrose M. Novg." training hours for the St. Petersburg Theological Academy for the first year of the second year Rector Archimandrite Filaret. September 3, 1814 87 October 3. About the publication of the book compiled by the rector of the St. Petersburg Theological Academy, Archimandrite Philaret: “Reviews of theological sciences in relation to their teaching in higher theological schools” The commission of theological schools, at a meeting on August 5, 1814, having discussed the uniform teaching of sciences in the higher theological schools of the St. Petersburg and Moscow districts, found it necessary to compile notes on the most important subjects of teaching, and therefore, in a journal of the same date, it decided (Article 13): to entrust this matter to the academic board, about which it was ordered through the Metropolitan of Novgorod. Metropolitan Ambrose, at the proposal dated October 2 of the same 1814, for No. 106, submitted to the commission the submission received from the academic board, dated October 2 of the same, for No. 115, with the attachment of lists from the notes, in which it was explained: the rector, Archimandrite Philaret, having examined the notes of all academic subjects for the second year written by academic professors and bachelors, presented them to the board, together with those notes on the sciences taught in seminaries, which were compiled on the basis of article 13 of the journal of the commission of theological schools, dated the 5th day of the last month of August. The rector made the remark about the outline of the bachelor's degree in French that it sets out a teaching method that is more childish than academic, and considered it necessary to put the following rules in mind for the bachelor's degree: 1. Do not keep students long on fruitless exercises in reading and pronunciation, in which they can gradually improve when analyzing any author. 2. Do not study the definitions of each part of speech, and similar grammatical rudiments with which students have long been familiar. 3. Pay more attention to French syntax. 4. Lead students to a thorough knowledge of French literature through grammatical and philological analysis of selected passages of French writers 88. The academic board ordered all the mentioned notes in the lists to be submitted to the commission of theological schools 89. The commission, after considering the notes presented by the academic board, the journal, dated October 3 of the same 1814, by the way, decided (Article 11): as for the theological notes, the commission, having found it useful for information and some guidance in the teaching of Orthodox theology, in theological schools in general, decided: to print it in 600 copies at its expense and, after printing, to provide it Moscow Academy and all the transformed seminaries, give Prince A.N. Golitsyn the order to publish this summary. Then, the commission, at a meeting on November 12 of the same 1814, after hearing a report that the abstract of theological sciences had already been printed and bound, in a journal dated the same date, by the way, decided (Article 1) to deliver 100 copies to the author of the abstract, Doctor of Theology, Archimandrite Philaret. Theological sciences in relation to their teaching in higher theological schools Theology, both in name and in essence of a thing, is the word about God. The word here (corresponding to the Greek λόγος in the word θεολογία) is not just oral, but otherwise the word of the mind and heart. It would seem that the word about God should be the first, intelligible and incessant in the soul of every verbal creature. But something else is heard in the tongue-tied pagan theology. One cannot help but believe the prophet that there was also such a madman who said in his heart: there is no God. Ps.13:1. And so it is necessary that God Himself prophesy a word about Himself to man. As the two essence of universal organs through which God extends the word about himself to man: Nature and Revelation: then from here the first two types of Theology arise: A. Natural (Theologia Naturalis) and B. Revealed (Revelata) Some theologians, like the Reverend Plato, began their theological teaching with natural theology. But: 1) since this part has already received its indispensable place in the circle of philosophical sciences; 2) since the truths of natural theology are necessarily repeated in the exposition of revealed theology; and 3) since the ordinary light of natural knowledge of God, with the highest light of Revelation, is only a lamp in the sun - then, 4) so ​​that the branches of theological sciences do not multiply unnecessarily, without forming a separate system from natural theology, the teacher should only turn to the light of nature according to circumstances in order to thereby affirm faith in the light of Revelation. For this purpose, when explaining Revealed Theology, show: 1) that the same truths, to their extent, are revealed in the pure light of nature; but 2) that in the damaged state of human and all visible nature, the light of Revelation alone is completely true and sufficient. The revealed word about God, from the time when it could no longer be preserved by tradition without damage and loss, was concluded and gradually presented for general understanding in the Holy Scripture, which therefore is the root on which all branches of theological knowledge are established, and from which they receive life and strength. But how: 1) the image and order in which the word about God is offered in the Holy Scriptures is more narrative and collective than exploratory and systematic; and therefore 2) not everything that is contained in the Holy Scriptures is necessarily included in the theological teaching; in addition, 3) how not all parts of Holy Scripture are equally intelligible, partly in their content, partly in their antiquity; also 4) due to this last circumstance, it is not suddenly that those applications of revealed truths that are characteristic of the needs of present times are revealed in it - it was necessary to extract from the Holy Scriptures and put together in the correct composition the most necessary and most commonly used truths, with their direction towards the same goal for which the Inspired Scripture itself is intended - for teaching, for reproof, for correction, for punishment, so that the hedgehog may be perfect in righteousness: The man of God is prepared for every good work 2 Timothy 3:16-17. And here are two types of Revealed Theology: a) Root or Collective (Theologia Radicalis, alias Collectiva), which is contained in the Holy Scripture itself, and b) Derivative or Systematic (Deritativa, alias Systematica), which is extracted from the first and brought into a certain composition. The first of these species supplies the latter with substance (materia); and the latter gives the former an image (forma). The first significantly contributes to everyone’s strengthening of the word of God within themselves; the second is especially useful for instilling it in others. Theology is systematic or abbreviated, adapted to the concepts and needs of beginning Christians; or complete, serving to form a perfect man of God, prepared for every good work; otherwise α) Catechetical (Theologia Catechetica) and β) Consummativa. This last thing is the subject of the highest Theological Schools. From the Catechetical, or Catechetical, it can borrow models of confession, which, for example, is represented in the Greek-Russian Church by the Orthodox Confession of Peter the Mogila. The first object of Perfect Theology is to show ways to correctly use Holy Scripture to extract from it in purity the truths of faith and piety; the second is to offer the truths thus extracted in their correct composition; the third is to apply them for use in the society of God-worshipers. Therefore, the Perfect Theology is divided: aa) to the Mediating or Interpretive (Theologia instrumentalis seu Hermeneutica), bb) Composite (Constitutiva) and cc) Applicative (Applicative). Composite Theology in its composition can mainly follow either the order and difference of times, according to which the single word about God was revealed in different forms; or the division and mutual union of particular truths that make up the whole word about God. From this they are born aa) Historical Particular Theology (Theologia Historica specialis) and bb) Teaching universal (Didactica universalis). Historical Theology considers the word about God, as it was proposed in the Prophecies, in the types, in the Church Symbols, or confessions of Faith, and the writings of the Holy Father; why is it called: aa) Prophetic Theology (Theologia Prophetica), bb) Educational (Typica), cc) Symbolic (Symbolica), dd) Fatherly (Patristica). However, of these four types, the first two can be concluded in Interpretative Theology, and the last two can be attributed to History and Church Antiquities. Universal Teaching Theology mainly offers the true teaching about God, for the affirmation of faith and the nourishment of love; and in part he exposes what is false, to warn those who are tempted and to convert those who go astray. In the first case it is: aa) Positive (Theologia Positiva), in the second bb) Negative, otherwise Accusatory (Negativa, alias Polemica). A positive word about God must be addressed, on the one hand, to the mind, in order to place it in reverent contemplation of God’s perfections and to produce faith; on the other hand, to the will, in order to correct its innate damage, establish its activity according to the laws of God’s truth and establish it in love. The first one is called αα) Contemplative Theology (Theologia Contemplativa seu Dogmatica), second ββ). Active (Practica) Theology Applied refers to the society of God-worshippers, firstly as disciples to whom the word about God should be taught; secondly, as members of the single body of the Church, who must be kept in mutual relations corresponding to the well-established unity of the whole; thirdly, as a spiritual flock, which the God-wise Shepherds must experience and constantly guide and protect in the paths of renewal and spiritual life. This is where it comes from: aa) Interrogative Theology (Theologia Homiletica), bb) Governmental Theology, or Canonical Law (Theologia Rectrix seu jus Canonicum), c) Pastoral Theology (Theologia Pastoralis). But this last part, by its closest affinity, can be attached to Active Theology. This is the main structure of the types and parts of Theology (Architectonica Theologica). From the order of their origin shown here, it is not difficult to see which part of Theology should precede the others in the order of teaching - without a doubt, that with the help of which, as instruments, the other parts are created, that is, the Mediating or Interpretive Theology. And this, with particular benefit, can be preceded by some knowledge of Holy Scripture through free reading; for he who begins to create must first of all have at least a part of the substance on which he must work. Positive theology must precede Accusatory theology for the reason that reliable knowledge of the truth is the only means of exposing lies. The contemplative Theology of faith is usually placed before the Active Theology of love: in fact, knowledge is already part of action. Canon Law should take last place because it is further than all other parts from the center of Theological knowledge. So, the procession of theological teaching receives the following order: B. Interpretive Theology. B. Contemplative Theology. G. Active Theology. D. Convicting Theology. E. Conversational Theology. G. Governmental Theology, or Canonical Law. A. Reading the Holy Scriptures The Word of God must constantly be in the mouth of every Christian, especially if he has dedicated himself especially to the service of faith and the Church. Every human teaching must be concentrated in it. From him we must borrow the spirit and light of all sciences. In addition to private and home reading of Scripture, which is recommended to every student of the highest Theological Schools, reading of Scripture should be offered in lessons. These lessons at the Academy, regardless of the Systematic Theological Teaching, must be spread over all four years of the academic course, both 1) so that the exercise in Theology begun in the Seminary is not interrupted in the Philosophical Department of the Academy, and 2) so that one can have time to read classically all the books of Holy Scripture. In the Seminaries, at least the home reading of some of the Holy Books, with a report in class, should precede the reading of the system. The Word of God, spoken to people in different circumstances and at different times, is nevertheless presented in a certain correct union of parts. As it begins with a description of the Creation of heaven and earth. Gen.1:1: This is how it ends with their passing and the appearance of a new heaven and a new earth. Rev.21:1. The entire history of the (present) 90 world with all the miracles of God's Omnipotence, Wisdom and Goodness revealed in it, the falling away of the human race from God and the gradual return to Him are the subjects of Holy Scripture: and as wisely as Providence disposes of the events of the Church, so wisely is the Holy Scripture showing the traces of this Providence. Therefore, during the classical reading of the Holy Scriptures, there is no need to deviate far from the usual order of the books: one should not interrupt the flow of stories and leave anything unattended. The Apocryphal books themselves, that is, those whose higher origin is closed, contain many pure and important truths, and therefore, not without reason, are included among the Sacred books and are worthy of full attention. All Holy Scripture, without exception, should be read in continuation of the academic course. All Scripture is divided into two halves: the Old and New Testaments. One half of the academic course, that is, two years, can be assigned to the reading of the Old Testament; half also for reading the New Testament. But continuing the academic course is not enough to study all the Holy Books of the Old and New Testaments in equal detail, especially since reading many academic subjects will hardly allow you to spend more than four, and sometimes two, study hours a week. Reading Scripture can be either hasty or slow. In a hasty reading, it is enough to state as briefly as possible: 1) the location of each book, 2) the literal meaning of the text, 3) places whose translation requires correction, 4) the most important places of theological truths (sedes doctrinae), 5) difficult places, mainly significant and controversial. The relationship of the text being explained with the original and the best translations is especially necessary for those reading the Bible in the Slavic language, which is already somewhat removed from the general understanding of the people, and, moreover, according to the translation of the seventy Interpreters, which is not always similar to the original. To reveal the highest and mysterious meaning, to engage in detailed research, to enter into reflection - there is no other way than by reading slowly. One and the other way of reading the Holy Scriptures must be used. The first shortens the time, the second indicates the image by which one should learn from the Law of God. However, the first one, without diverting attention to different paths, and presenting Scripture in the form in which it is spoken, has its benefit. Holy truths, falling on the pure soul of those listening or reading, will naturally develop in reflection and grow in their hearts for edification and nourishment. When starting to read, you need to make a general overview of the Books of the Old Testament, their origin, writers and objects contained in them. Hereby all the Holy Books are brought under one glance, and are shown in order and connection. This will be followed by an analysis of the Biblical text. The books of the Old Testament are usually divided into Historical, Doctrinal and Prophetic. From historical books, let the Book of Genesis be interpreted with special detail and slow reading. There is not enough time to present the other 91 books of Moses in the same course as the first throughout space, although it would be very useful, because they contain the basis of all the Church, Civil and family institutions of the people of God. In these institutions, as in prototypes, is hidden what is revealed from time to time in the structure of the universal Church, and the universal Dominion of God. And therefore, if it is not possible to interpret the other books of Moses in detail; It is necessary, although reading them quickly, to pay attention to the properties of the laws of the Old Testament Church, to penetrate into their spirit, and to show their relationship to the New Testament Church. Other historical books, such as Joshua, Judges, Ruth, Kings, Chronicles, Ezra, Nehemiah, Esther, and Maccabees, can be read quickly (with a special presentation of the most important passages and resolution of the most difficult questions). There is no need to dwell long on the Historical books, among other things, because their essence is also set forth in Church History, which constitutes a separate science taught in the highest Theological Schools. Six months are assigned for reading Historical books. For the other half of the year, let the reading of the Teacher’s books continue. The teaching of faith and morals sometimes pleased the Holy Spirit to expound in History, as in the above-mentioned books; sometimes separately, in known rules. There, faith and morality are personified in the Holy Men and their deeds: here they are instilled through teachings. Elegant rules of faith and morality are contained in the parables of Solomon, in the book of Ecclesiastes, the Song of Songs, the Wisdom of Solomon and the Wisdom of Jesus son of Sirach. This includes the book of Job, which, depicting the Wisdom, Goodness and Power of God with amazing features, teaches us to rely in everything on Providence, which is incomprehensible to us, but always beneficially manages human affairs 92. Among the instructive books, you can read with special attention the book of Ecclesiastes and the Song of Songs. In the first, from a heavenly height, the preacher points out the vanity of everything earthly and distracts the mind from addiction to everything temporary, teaching him to seek life and bliss in the knowledge and fear of God. In the latter, in symbolic language, the fiery soaring of the soul to the Heavenly Bridegroom and their mutual conversation are depicted. Let the second year be designated 93 for the reading of the Prophets and Psalms. If one of the Prophets is examined with great attention, then light will spill over to all the others. Prophetic writings have much in common with each other. All Prophets love to speak in symbolic language. The book of Isaiah can be chosen above all others for a detailed reading, because his Prophecies cover, in addition to the Church and the kingdom of Judah, many neighboring kingdoms, and the blessed kingdom of the Messiah is depicted in a clear light; and that he thus represents high examples of the prophetic spirit in various forms. The Psalter can conclude the reading of the books of the Old Testament, because it is, as it were, some kind of abbreviation of the entire Old Testament. It contains history, teachings, prophecies. It refers to all times of the Old Testament, for it contains the songs of Moses, David, Solomon and other sacred writers who lived both before and after the captivity of Babylon, when the seal was placed on the writings of the Old Testament. Its special use in the Christian Church requires special attention to its explanation. An introduction to reading the New Testament will be, just as when reading the Old Testament, a review of all the books of the New Testament, their writers, times of writing, etc. The New Testament, like the Old Testament, consists of Historical, Doctrinal and one Prophetic books. Historical ones set out the life and teachings of Christ the Savior and the first formation of His Church. Of these, the Gospel of John, more than others, can stop the attention of the reader, because this disciple, who reclined on the breasts of Jesus, set forth in the few chapters of his story the whole heart of the Heavenly Messenger, filled with love for the human race. From the epistles of the Apostle Paul, the epistles to the Romans, Corinthians and Hebrews set out Christian Theology in its entirety and therefore must be presented in detail. The other epistles of the Apostle Paul and the conciliar epistles will be partly explained through the previous ones; and therefore there will be less need to stop when reading them. The Apocalypse has not yet been revealed, has not yet been explained by the incidents and events of the Prophecies contained in it, and therefore it would be bold to offer out loud its conjectural interpretations to everyone. It will be enough, when reading this book, to notice its amazing correctness: to explain the main truths contained in it: to relate with History those predictions that, according to sure signs, relate to past times: and in general to be confirmed in the comforting belief that the Lord God Almighty will reign, and the marriage of the Lamb will come. Rev. 19:6–7. The best aid for understanding the Books of the Old and New Testaments is knowledge of the Hebrew and Greek languages. In any case, difficulties can be more usefully addressed to the original than to translations, which generally do not withstand the full force of the original, especially the Hebrew. The more abundant the extraneous book aids, the more difficult it is to make a choice between them. It is likely that there is no translator or interpreter of St. Scripture, which could not sometimes provide new and useful thoughts to those seeking an understanding of revealed truth: but what is more certain is that there is no writer who would satisfy all, even fair, demands on his subject, especially when it comes to methodological instruction. In addition, not everywhere and not always there are ways to use books that are the best of their kind. Why does it remain here, not for the teacher, but more for the sake of example, to name some of the instructions closest to the proposed image, and books worthy of special attention, for use with legibility, especially necessary in those places of foreign writers in which they are controlled by attachment or ill-will to any particular church. For a general introduction to the knowledge of St. The Scriptures are useful: Waltheri officina biblica. Carpzorii introductio in lectionem Novi Testamenti, cum supplementis Hofmanni. His Eminence Ambrose's guide to reading St. Scriptures. The most notable of the newest translations and paraphrases are: Junii et Tremellii, Bezae, Erasmi. From brief interpretations: Lucae Osiandri; Junii et Tremellii. Archaeological and critical research can be guided by: Calmeti commentarius, Prolegomena, dissertationes et dictionarium in S. Scripturam. According to the opinions of St. Father and for the special presentation of the spiritual meaning, the interpretation of de M. le Mâitre de Sacy 95 is noteworthy. From private interpretations of some books of St. The Scriptures are distinguished by their completeness, method and learning: the books of Moses, Paraphrasis et commentarius Clerici, which, however, with the art of a literal interpreter combines criticism of interpretive opinions, which requires criticism of the reader; on the Prophet Isaiah, Witringae; on Psalms, Proverbs, Ecclesiastes and Daniel, Geieri; on the Gospel of John, Lampe; for several books by St. Writings, notes and interpretations of Sebastiani Schmidii. A special guide to understanding the Prophecies and foreshadowings can be: Honert Theologia Emblematica, Typica, Prophetica. Thomae Taylorii Christus revelatus. Langii Mysterium Christi et Christianismi in fasciis typicis. One of the best indexes of auxiliary books for the interpreter, and the theologian in general, is Buddei Isagoge Historico-Theologica. For home exercises for students, during the classical reading of Holy Scripture, you can assign mainly the best interpretations of the Church Fathers, for example, St. Chrysostom, on the Gospel of Matthew and the Epistle to the Romans; and Theodoret, on the lesser epistles of St. Apostle Paul. Extracts from these interpretations, and students’ own experiences in the study and interpretation of some passages of St. The Scriptures must be reviewed by the mentor. B. Interpretive theology The system of interpretative Theology should consist of the following subjects: a) A preparatory concept about this part of Theology. b) A preparatory concept about the subject of this knowledge, or about the preliminary accessories of the interpreter. a) In the essential properties of St. Scriptures, and b) In a common sense about the meaning of St. Scriptures. d) The root principle of interpretation, which is Analogy, or the mutual correspondence of the members of the Faith. e) Internal means of interpretation, of which the most important are: a) Consideration of the circumstances, b) Finding the writer's intention, c) The relationship of the previous with the subsequent, f) Study of words and expressions, and f) Parallelism or equivalence. f) External interpretative aids to look for: g) The use of interpretation, that is, its a) Presentation (communicatio), b) Confirmation (demonstratio) and c) Application (applicatio). Therefore, the book itself was written: Rambachii Institutiones Hermeneuticae Sacrae, which deserves to be recognized as a classic. The mentor's job will be: 1) Supplement in it the discussion about the Divinity of St. Scripture (for here there is a proper place for this teaching according to the new arrangement of the parts of Theology), 2) Reduce places that are less important (for this is required by the shortness of study time with many subjects); 3) Knowledge of Theory is ingrained in students through interpretation experiments. For this purpose, you can choose, in addition to those prescribed in the previous article for slow reading of the books of St. Scriptures, and others, so that this would be consistent with the continuation of educational time, and so that a detailed presentation, in various courses of teaching, of various parts of St. Scriptures could gradually produce interpretive works on the Holy Books. B. Contemplative theology For a long time, all classical theological teaching was limited to this part. The beginnings of other parts, to the extent that the Theologians saw the possibility and need for their existence, were added to this same part, until, by gradual correction and addition, each was brought into a separate wholeness and perfection of the system. Hence, what happens is that in all almost classical works containing Dogmatic Theology, both foreign and domestic, there are articles related in content to other parts of Theology. So the study of the properties of St. The Scriptures and the right to translate and explain them belong to Interpretive Theology; the article about the enemies of the church has already received the whole system under the name of Accusatory Theology; the doctrine of the decree of the church and councils can be combined with Governmental Theology. There are also some particular questions and studies in dogmatic systems that will not be included in the true limits of Contemplative Theology, but should take place in other parts. Through the separation of these extraneous objects, the following diagram is revealed, according to which Contemplative Theology should be organized. I. A preliminary concept of Contemplative Theology, where, among other things, the cognitive principle (principium cognoscendi) of this science must be established. II. Detached theology (Theologia absoluta), which has as its subject the contemplation of God and his properties in his own being. It reasons: b) About the properties of the Divine nature in its indifference, and finally c) About the unity and Trinity of the Divine. III. Relative theology (Theologia relativa), which has as its subject the contemplation of God's properties and actions in relation to other beings. This is where it comes from: a) Theological worldview (Cosmologia Theologica) 96, which contemplates God in relation to the world in general 97. It reasons: a) about the beginning of the world, or creation, b) about the continuation of peace, or providence, and c) about the end of the world, or the end of the century. b) Theological theology (Pneumatologia Theologica), which has as its subject the contemplation of God’s properties and actions in particular in relation to the world of spirits. It reasons according to the mind of St. Scriptures: a) about the existence and origin of spirits, b) about the universal properties of spirits, c) about the genera and degrees of spirits, d) about the relations of disembodied spirits: c) Theological Humanity (Anthropologia Theologica), which has as its subject the contemplation of God’s properties and actions in a special relationship to man. It reasons: a) about the primitive state of man, and in particular: α) about the creation of man, β) about the primitive perfection of man, γ) about the primitive external well-being of man, δ) about the covenant of the first man with God; b) about the fall of man, and in particular: γ) about the consequences of the fall, which are: cc) spiritual and physical death, c) Of the restoration of fallen man, or redemption, especially α) About the causes and principles of restoration, which are: aa) The eternal predestination of God the Father, bb) The everlasting intercessory covenant of God the Son, c) The eternal grace of the Holy Spirit. β) About the gradual effect of restoration in relation to the entire human race, or about the universal grace-filled economy (œconomia salutis): aa) Under natural law, bb) Under the written law, bb) the New Testament, which discusses aa) Incarnation of the Son of God, αα) That it really exists (ut existens), ββ) As it is (communicatio idiomatum), bb) The state of the incarnate Son of God, that is αα) State of humiliation and ββ) State of exaltation, ss) Intercessory ministries of the incarnate Son of God, γ) On the gradual effect of restoration in relation to each person, or on the application of the universal grace-filled economy (de applicatione œconomiæ salutis), which considers aa) The beginning of restoration, or the call to salvation, and its types, bb) Communicative instrument of restoration (medium δοτικόν), which is the word cc) An acceptable instrument of restoration (medium ληπτικόν), which is faith. d) Degrees of recovery: δ) About the recording and approval of restoration actions, that is: aa) About the visible seals of secretly active grace, or sacraments and bb) About the fruits and evidence of unacceptable grace, that is, good deeds. dd) About the last fate of a person, and moreover: α) each separately, that is, about the state after death; β) the whole human race, that is: aa) About the great war between the kingdom of Christ and the kingdom of darkness, and the victory of the former; d) About the state in eternity. There is no book in sight in which the truths of contemplative Theology would be presented in the order and within the limits outlined here: and therefore it is necessary to wish that it be composed. Meanwhile, both for the convenience of teaching, and, especially, for the primary importance of this part of Theology, it is necessary to have a guide book for it in the Schools, and, moreover, a writer of the Greek-Russian Church. Theophylacti orthodoxa doctrina de credendis. Sylvestri compendium Theologiae classicum. Irenaei compendium Theologiae Dogmatico - Polemicae, the essence of the books that were hitherto used in Theological Schools, and which can be left to the choice of mentors, until others are published, more consistent with their purpose. When using these books classically, you need to: 1) Leave those places that belong to other parts of Theology; 2) Set aside some details, cold and dry, which are found in abundance, especially in the last one; 3) To bring, if possible, essential objects of contemplation into a clear and harmonious order. 4) To root truths in the minds of those instructed not so much by multitude as by force, and not so much by subtlety as by the fidelity of evidence; 5) Try to produce not arrogant and contentious scholarship, but a firm and living conviction in saving truths. The original Russian Theologians, who, when explaining this part, can usefully engage both the mentor and the mentees, are Feofan Prokopovich and the Eminence Plato 98. A short, but containing a lot, thorough, and even very suitable for classical use, also by a Russian Theologian, is the Orthodox teaching of Macarius 99. For the benefit and honor of Russian spiritual enlightenment, it is necessary to wish that this book would be better known. With the rule of the Apostle: keep all tempting good things, 1 Thessalonians 5:21, the teacher can also turn to the most remarkable works written outside the Greek-Russian Church. Of many, few allow us to name the brevity of this review: Buddei institutions Theologiae Dogmaticae. Gurtler institutions Theologiae. Poireti œconomia Divina. It will be useful to offer students reading at home that corresponds to the content of the lessons of St. Scripture. Father: for example, when presenting the doctrine of St. Trinity - Words of Gregory the Theologian, so-called, on “Theology”: with the doctrine of the incarnation of the Word, the works of Athenisius, who primarily dealt with this subject 100. Research on issues related to lessons that cannot be accommodated within class time may be provided for students' home exercises, and verified by the teacher's judgment when reviewing these exercises. Any contemplative knowledge that is not directed toward activity is a building in the air, or in one artist’s drawing. So it is in Theology itself: “If you know this, blessed are you if you do.” John 13:17. According to this word of Christ, the state of that Christian School in which the enlightenment of the mind does not lead with equal footsteps to the active formation of the will should be called disastrous. What a sad feature in the history of modern school education is that while the libraries could no longer accommodate theological works, dogmatic and controversial, few mentors were found who wished to consolidate into a solid composition and bring to the school department the truths of Active Theology! It is desirable that the currently encouraged Russian spiritual scholarship, which has borrowed so much from foreign ones, especially in this part, should show its own examples, in the true spirit of the Apostolic Church. To establish life and activity in accordance with the word of God, the following must be determined: I. What kind of person should one act on it be internally? – Subjectum praxeos. ΙΙ. What should he do? – Subject (objectum). ΙΙΙ. How should I act? – Image (forma). The following arrangement of active theology can be based on these concepts. I. A preliminary concept of this part of Theology. ΙΙ. Active subject theology (Theologia practica subjectiva), or Theological moral teaching (Ethica Theologica). It should reveal: a) Moral ugliness and inability for the affairs of life of a natural or carnal person; and then imagine b) The image of an active Christian, or a spiritual person, in its initial features, which are: a) Spiritual enlightenment of the mind, b) Internal turning of the will to God and devotion to regenerating and guiding grace, c) The beneficial direction of the lower forces of human nature; c) The feat of a spiritual person in the fight against temptations from outside d) Continuous growth of a spiritual person, in spiritual ages: e) Means for success in spiritual life, what are the essence: c) Teaching in the word of God, d) Walking in the presence of God, h) Imitation of Jesus Christ, f) Method of testing spirits. III. Active objective theology (Theologia Practica objectiva), or Divine right (jus Divinum) The following should be stated here: a) Basic concepts of Divine law: f) Action is good and evil. aa) In a family state IV. Christian prudence (prudentia Christiana), or active knowledge to choose and use the best means to achieve saving goals. It is: b) In particular the Pastoral, which should be especially guided a) In the perception of this title, γ) Performing sacraments and pious rites and Of the books adapted for classical use, one that is quite close to the design presented here is: Buddei institutionses Theologiae Moralis. But for the Academic department it is necessary to make an extract from it, with some transformations. Whoever does not take on this work will only have to use the extract made from it, which is known under the name: Theophylacti orthodoxa doctrina de agendis, and which can be provided to the seminaries for the time being. Schubert's Moral Theology, translated by the priest Arsenyev, can also be used according to need: however, although it is not quite brief, it is less comprehensive than the work of Buddeus. For the last articles of Active Theology, in which the beginnings of Pastoral Theology should be laid, there is an excellent Russian essay: “On the offices of Parish Elders.” For home reading, and in addition to the time of teaching Active Theology, but especially at this time, students should be assigned works of ancient and modern writers that guide active Christianity: Scripta Patrum Apostolicorum. Basilii Ascetica et alia. Macarii Ægyptii Homiliae. Augustini de moribus Ecclesiae Catholicae, Enchiridion, et alia. "On the Imitation of Jesus Christ." “Spiritual works of Fenelon and Tikhon of Voronezh” 101. To this must be added, especially for Pastoral Theology, “St. Chrysostom on the Priesthood, and St. Ambrose about positions". D. Convicting theology The Apostle Paul says about himself: “My word and my preaching are not in words beyond human wisdom, but in demonstration of the Spirit and power.” 1Cor.2:4. He instructs Timothy not to listen to endless fables and genealogies, which create more mischief than God’s building, which is in faith. 1 Timothy 1:4. From this example and testament, the teacher of Theology should learn not to place high dignity in the classical art of arguing with unjust thinkers, whose real reproof is not so much the word as the spirit and life of a Christian. And for this reason, because in the knowledge of the true there is already a weapon against false teaching, the Convicting Theology should be presented briefly, and only as necessary. In this case, you should observe the following: 1) Divide the image of false teachings into two parts: a) False teachings outside of Christianity, or contrary to its very foundation: b) False teachings in Christianity, or errors against the particular truths of the Gospel faith. 2) Reprove the former with zeal, the latter in a spirit of patience and peace. 3) Consider every false teaching first 4) In the chain of errors connecting any society containing a false teaching, try to discern the first link and destroy the beginning, so that the consequences are cut off with the same blow. 5) To draw the opinions of those who are accused from true and original sources, and to explain them according to the spirit and understanding of those who accept them: so as not to have the vain labor of fighting with the idols that we ourselves have erected. A portion of Convicting Theology can be taught through extracts from the book: Schuberti institutions Theologiæ Polemicæ. The part must be processed again. A lack of benefits of this kind is the least to be feared. E. Conversational theology Conversational Theology is nothing other than the application of Theology to Literature. Therefore, it should not be confused with Church Literature itself, or the science of Church eloquence, which, as a branch of the Verbal sciences, should be connected with them in the order of teaching. The specific subject of Conversational Theology is the instruction to use the Word of God in teaching for the edification of the Church. To achieve this goal you need: a) The internal perfection of spiritual teaching, which is achieved by the knowledge to use the Holy Spirit. Scripture a) In the invention of teaching objects, b) In the arrangement of its parts, d) In the presentation of selected truths. b) The external decency of the teaching, or the conformity of the proposed teaching with the circumstances: An exposition of these concepts, although partly mixed with the ordinary rules of Literature, can be found in the book: Telleri institutions Theologiae Homileticae. The exercise of pupils of Theological Schools in composing the Words of the Church, in order to gain skill in this, should be continued throughout the entire period of theological teaching, and arranged so that one essay per pupil is assigned every two months, and several essays for each holiday for selection for pronunciation. In Academies where the Theological Sciences have a common academic period with Church Literature, this can be carried out through a professor of the latter under the special leadership of the rector: in Seminaries there is the work of a professor of Theological Sciences. There is no need to indicate examples of Church teachings. One thing that needs to be noted is to look for them not only in new writers, but mainly in the writings of the ancient Fathers of the Church, according to which the most famous preachers of modern times were formed, and in which lie the treasures of the Apostolic spirit, only little known because they are in great number and in vast repositories. Knowledge of Canon Law has hitherto been acquired in the Russian Church almost only through private exercise by lovers of Church improvement and experience in Church courts, and not through instruction in Theological Schools. The name of Canon Law, born in alien borders, has recently received the right of Citizenship in Russian spiritual learning. This department must be created again, although the substances required for this have existed and been used for a long time. Right, or, in the language of St. The Scriptures, justification (Ex. 24:3; Rom. 2:26), is that by preserving which one can be right before men and righteous before God. Canon (κανών) is a Greek word that actually means a tool for drawing straight lines. When used figuratively, it means: a) The Holy Writers have a rule of Faith and life proposed in the Word of God (Gal.6:16; Phil.3:16). b) From Church Writers: a) Every determination of the Church Council, in what sign the canon in the Church, is the same as the civil law in the State (Socrat. P. 1. C. XIII). b) More specifically, the conciliar definition, relating to Christian good morals, piety and rituals, in which sign the Canon is opposed to Dogma (δόγμα), i.e., the member of the Faith depicted in the conciliar definition (Iustinian. Novel. 131. p. 1). c) The opinion of one of the Divinely Wise Fathers, which received the importance of the Church Rule (Niceph. Chartoph. in resp. ad Theodos. Monach). According to these remarks, under the name of Canonical Law one can rightly understand the law of order and justice, contained in the rules of St. Scriptures, Councils and Fathers of the Church. It is not difficult to notice that these three types of rules should not have the same force in the Church. Canons, or rules of St. The Scriptures constitute indispensable law, or canonical law in the strictest sense. The definitions of the Councils and the opinions of the Fathers of the Church, if they are not indispensable consequences of the rules of St. The Scriptures, but only some of their applications to certain circumstances, like these circumstances, are not immutable, and are especially called Church law, which borrows its power not so much from the Divine authority of St. Scriptures, as much as from Church consent and decree. However, these two rights, often converging on the same things, cannot be offered separately. The ancient and original way of presenting Canonical law was gradual and collective. The most ancient collection of Church rules is known under the name “Apostolic Rules,” which the Eastern Church accepts among eighty-five, and which represent, if not words, at least the example and spirit of the Apostles: for Cyprian and Tertullian at one time made respectful references to them. After several gradually increasing collections of Church rules, the most notable and still used by the Eastern Church are: “Nomocanon of Photius”, and collections of rules with interpretations of “Zonara, Balsamon and Aristene”. The book of this latter in the Slavic translation is “The Helmsman,” that is, as it were, the “Helmsman,” which serves to steer the ship of the Church. If we take into account 1) the multitude of Church rules that occurred over the course of time, 2) the diversity of them, depending on the different circumstances that required it, 3) the unequal importance of the rules of the Ecumenical, Local, Patristic and Civil Laws introduced into Church law, 4) the need to protect ancient rules against arbitrary and dangerous innovations, and finally 5) the need to allow with prudence new private rules upon request newly discovered circumstances: then one can see that the collective image of the presentation of Canon Law is currently no longer convenient and insufficient. Research and system are needed. And since to compile a system of Canon Law it is necessary not only to reduce extensive rules, but often to select from rules that do not agree with each other, then first of all we must recognize the general and indisputable principles on which both the existence and sometimes some changes in particular Church rules are affirmed. These principles are as follows: 1. Every rule, by means of a correct conclusion, is extracted from St. There are certainly scriptures. 2. Every rule contrary to the Word of God, introduced by any Church authority, remains firmly in place until a higher, or at least equal, authority is canceled for an important reason. 3. Every ancient rule, other circumstances being equal, must be preferred to a less ancient or new one, according to the most reliable purity of the primal Church, and according to the law of constancy. 4. Civil Laws, in addition to Church Rights, according to the mutual union of the Church and Civil Society, should be allowed insofar as they do not contradict the Word of God, and do not interfere with the advancement of the true Faith, but contribute to the improvement of the Church. The following most important members can form the correct composition of Canon Law: I. Preliminary concepts about the Church, Councils and traditions. II. Church Office (Hierarchia). III. Church Ordinance (Hierurgia). IV. Church Economy (Œconomia Ecclesiastica). V. Church Litigation (Juridica Ecclesiastica). The book of this content must be written in such a way that each position in it is confirmed by the word of God, or by the rules of the Council, with application especially to the legalizations of the Russian Church. And such an essay, before using the School, must be submitted to the authorities for consideration. So many subjects included in the systematic teaching of Theologian can, not without difficulty, be accommodated within the limits of two years of study time. For this you need ten or twelve hours of study every week. And so that with so many teaching hours, especially in the Academy, where the lessons require more completeness and maturity, the mentors have time for their own preparatory exercises: it is necessary that the parts of Theology be divided between two or three mentors so that while one continuously goes through his part, the other is engaged in preparation for his, throughout its entire space. Subject to these conditions, the following may be taught: a) in the first year, Interpretative and Contemplative Theology; b) in the first half of the second, Active Theology; c) the rest of the time: Accusatory Theology, Interrogative and Canonical Law at the Academy; and in the Seminary the interpretation, for experience and example, of some parts of St. Scriptures, and Church Archeology, for which domestic auxiliary works are: Book: On the Church and the Sacraments, an explanation of the Liturgy of Dmitrevsky and the New Tablet; and from the foreign ones closest to the subject: Goar, rituale Graecorum; Binghami origines Ecclesiasticae; Edmundi Martene de antiquis Ecclesiae ritibus; Haberti Ἀρχιερατικόν. At the same time, you should carefully read the works of Simeon of Thessalonica. In order to make the effect of the lessons on students permanent, the mentor will be served by observing the following rules: 1. Use not just expository and evidential continuous, but also interview mode of teaching. 2. For questions that require research, both from the affirmative and from the negative side, lead the listeners themselves into research and judgment, before revealing a decisive opinion. 3. Relentlessly demand reports in lessons, which can be of two types: brief, at the beginning of each lesson for the past; and complete, upon completion of one or several scientific articles. At the same time, students must gradually be taught not only to individually answer the questions to which the lesson is resolved, but also to present in connection the truths that make up the whole lesson, and to show their relationship to the integrity of science. 4. Often put before the hearers the useful use of the truths offered. 5. First of all, and most of all, surrender to the truth itself with all your spirit and life, with the desire to subjugate everything to it, and in every bewilderment and knowledge, appeal to the Spirit of Truth 102. December 8th. Opinion of someone present in St. Petersburg. consistory, Archimandrite Philaret, according to the report of Dean Kolosov, about the failure to assume the post of headman at the Smolensk cemetery church, elected to this position, merchant Makentev According to the report of the dean, archpriest of the Peter and Paul Cathedral, Stakhy Kolosov, that the merchant Mikhail Makentiev did not dare to assume the position of headman of the Smolensk cemetery church, due to failure to receive an inventory of church property from the local archpriest and priests, Archimandrite Philaret, who was present at the consistory, gave the following opinion: D (December) 8. From the Archpriest of the Smolensk Cemetery Church, Fr. George and the brethren issued a decree to demand an answer: whether there is an inventory of the estate of their church, and if it exists, then why was it not given to the newly appointed elder, so that he could take charge of the church according to his position; if there is no such inventory, or it is insufficient, then why was it not fulfilled according to the former decree of the Consistory 103 about this? December 17. Location of internal testing for St. Petersburg students. Theological Academy, in December 1814, compiled by the rector, Archimandrite Philaret In the file of the internal academic board, the disposition on testing students, compiled by Archimandrite Philaret, has been preserved, with the following content: internal testing of students of the St. Petersburg Theological Academy, in December 1814 19 days, on Saturday, from 9 to 12 o'clock in the morning, oral test in the class of reading S. Scripture and in the class of Verbal Sciences. On the same day, from 2 to 5 o'clock in the afternoon, a test through composition, in the class of reading S. Scripture, in the Russian language. 21 days, Monday, from 9 to 12 am, oral test in the Philosophy class. On the same day, from 2 to 5 o'clock in the afternoon, a test in the Greek and German languages. 22 days, from 9 to 12 am, test in History and Mathematics. The same day, from 2 to 5 o'clock in the afternoon, a test in an essay for the Philosophy class, in Latin. 23 days, Wednesday, from 9 to 12 am, test in Hebrew and French. The same day, from 2 to 5 o'clock in the afternoon, a test in an essay in the Literature class, in the Russian language. The first meeting will begin and conclude with spiritual singing. All Full Members of the Conference will be invited to the morning meetings: and the evening tests will be carried out by Members of the Academic Internal Board with some of the students. Rector Archimandrite Filaret. December 17 days 1814 At the top of this document is written the resolution: “1814. Dec. 17, location approved by A. M. Novgor" In addition: "No. 247. 17 Dec. 1814" 104 . A summary of all theological sciences, compiled by Archimandrite Philaret, for the testing of St. Petersburg students. Theological Academy 105 Omnium scientiarum theologicarum Conspectus, ad examen studiosorum in Academia Petropolitana ecclesiastica instituendum conformatus. Rector Archimandrita Philaretes 106 Translation. A summary of all theological sciences, compiled for testing students at the St. Petersburg Theological Academy Rector Archimandrite Filaret 107 Report. St. Petersburg register spirit. Consist., for 1811, No. 143. Report. registry. St. Petersburg Consist., for 1811, No. 189. The matter is internal. right St. Petersburg spirit. academician, storage in her archive 1814, No. 14, l. 1. Report. rest. St. Petersburg spiritual consist., for 1814, after No. 599. In 1814, April 23, comm. spirits schools, at the suggestion of Prince A.P. Golitsyn, in view of the need to make some additions and changes to the draft charter of theological schools, determined: to temporarily invite to the meeting of the commission the archbishops: Seraphim-Minsk and Mikhail-Chernigov and the rector of St. Petersburg. academy, Archimandrite Philaret, “who, from his own experience, learned a lot personally, and will explain in more detail the current situation of the schools.” Affairs comm. the spirit taught. 1814, No. 68/737. This handwritten opinion, damaged by dampness, required great effort to parse it. Report. registry. St. Petersburg spirit. con. for 1814, No. 906. Printed in 1630 m-i, Racoviae, typis Sebastian Sternacii. The matter is internal. ed. St. Petersburg spirit. academician, storage in his archive. 1814, No. 14, sheet. 6. Report. registry. St. Petersburg Spirit of Consist., for 1814, No. 1142, at the end of the register. Karpe (Franz-Samuel), professor of philosophy at the University of Vienna; died 1806 From rough. original, corrected pencil, archim. Filaret. St. Petersburg case spirits acad., 1814, No. 16, l. 3. The matter is internal. ed. St. Petersburg spirits academician, storage in his archive, 1814, No. 16. Case comm. spirit. taught, stored in the archives of the Holy Synod, 1814, No. 22/368. In 1814, on August 8, Archimandrite Philaret was elected and confirmed in the degree of Doctor of Theology. Metropolitan Ambrose, Archbishops: Mikhail of Chernigov and Seraphim of Minsk, in a proposal, April 5, 1814, No. 42, to the commission of theological schools wrote: “we were elected by the St. Petersburg Theological Academy and the commission of theological schools approved the title of honorary doctors of theology, with the right to elect others to this degree, according to existing According to these rules, firstly, it was the duty of the commissions of theological schools to propose that we recruit and recognize worthy of the degree of Doctor of Theology, the Academy's rector and theology professor, Archimandrite Philaret, an inspector who was a teacher in three theological seminaries, and now, according to the approved outline for the teaching of it, appointed, Archimandrite Philaret, also the St. Petersburg seminary rector and theology professor, Archimandrite Innocent (Smirnova, later Bishop of Penza). The first and last of them, the classical works of the commission of theological schools are known, and besides this, they all distinguished themselves before the public with edifying works. That’s why we present this to the commission of theological schools to raise them to this level.” The journal of the commission of theological schools, dated August 8, 1814, decided: “Represented by the Metropolitan of Novgorod and the Archbishops of Chernigov and Minsk for the elevation to the degree of doctor of archimandrites. Academy of Rector and Theological Sciences Professor Filaret, Academy of Inspector Filaret and Seminary Rector Archimandrite Innocent to approve the title of Doctor of Theology. Cases: 1, comm. spirits schools, storage in the archives of the Holy Synod, 1814 No. 118/788 and 2, conference. St. Petersburg spirits acad., 1814, No. 1, pp. 8 and 30. In 1814, August 27, Archimandrite. Filaret was granted a pension in the amount of 1,500 rubles by the Highest. per year. Metropolitan Ambrose of Novgorod, at the proposal dated July 24, 1814, No. 46, introduced the spirit for the consideration of the commission. schools received a report from the testing committee of students who had completed the course at the St. Petersburg Theological Academy, with an appendix of their rank list. On this report, Metropolitan Ambrose wrote in his own hand: “1814, July 24. Approving the report in fairness, I offer it to the discretion of the commission of d. schools, preferentially giving it in all parts to the father rector, archimandrite and cavalier, Philaret.” The commission, upon consideration of this report, by the journal, dated August 5 of the same 1814, by the way, decided (Article 3). I. The division of students into categories and departments made by the committee is to be approved, and the academic conference is to be ordered about this. II. In reward for the excellent work done by the teachers at the academy, they should petition the Sovereign Emperor for the following awards. Academy rector and theological sciences professor, Archimandrite Philaret, a lifelong pension of 1,500 rubles, from the remainder of the amounts allocated for the maintenance of theological schools. On the basis of these provisions, present to His Majesty, through Prince A.N. Golitsyn, an all-submissive report. The report of the commission, by the way, states: the committee formed by the commission to test the students of the St. Petersburg Theological Academy who completed the course of sciences taught there, upon fulfilling the assignment given to it, reported, among other things, to the commission that the rector of the academy and professor of theological sciences, Archimandrite Philaret, who, in addition to vigilant care for the preservation of the spirit of morality in all parts, distinguished himself most by diligence and art in the education of those students education of students, worked hard in the composition. The commission, convinced by the testimony of the committee about the labors incurred by the professors for the benefit of academic students, and having personally seen the fruit of these labors during the open test that took place last July, takes the courage to petition His Majesty to reward, among other things, Archimandrite Philaret with a lifelong pension, 1,500 rubles each from the remaining amounts allocated for the maintenance of theological schools. The report of the commission was approved by the Highest on August 27, 1814. The case of comm. spirits taught, stored in the archives of the Holy Synod of 1814, No. 778. t.l. 1–10, 12, 17 and 18. Then, on August 30, 1814, by personal decree of comm. spirits taught, archim. Philaret was most mercifully commanded to be a member of the commission of theological schools. The matter of spirit comms. taught, stored in the archives of the Holy Synod, 1814, No. 137/807. Case comm. spirits taught., 1814, No. 40/510. See Op. I. A. Chistovich: Historical. St. Petersburg perfume. Acad., St. Petersburg, 1857, pp. 217–222. St. Petersburg case spirit. acad. 1814, No. 41, l. 6. Personally written by Archimandrite. Filaret presentation of academician. internal ed., about the outline of the French. language, dated October 2, 1814, stores. in a special wrapper in the archives of St. Petersburg. academician, in the affairs of 1814, No. 1/a. As for the notes on other sciences, it is impossible to judge the corrections or comments made on them by the rector Archimandrite Philaret, because they are presented in copies written from an uncorrected source. The words placed in brackets are printed. eczema books: “Review” are not found, but taken from the manuscript, stored. in the commission's case. taught the spirits. 1814, No. 115/78, pp. 7–28 Corrections in the manuscript were written in pencil in an unknown hand. The manuscript erroneously says: Prophetic. In my printed text, the end of this period is stated as follows: “Providence is incomprehensible to us, but always beneficially governs human affairs.” In print. eczema "will be appointed". There is an error in the manuscript: words. The text has been amended according to the list of edits at the end of the volume. – Editorial of the ABC of Faith. The words cosmologia theologica are not in the manuscript. In print. copy “which has as its subject the contemplation of God’s properties and actions.” The words “and the Most Reverend Plato” are not in the manuscript. Macarius (in the world Mark Petrovich), from the Austrian Serbs, son of a priest in the city of Temesvar, in Hungary, b. 1734 After home education under the patronage of Temesvar Archbishop Vissarion, he arrived in Kyiv in 1751 and became one of the students of the spirit there. academy. From here in 1753 he moved to the Moscow Slavic-Greek-Latin Academy, where he studied rhetoric, philosophy and theology. At the end of the course, having become a monk, he himself taught rhetoric at the same academy; In 1759 and 1760 he served as an academic preacher, and in 1761–63 he was a prefect and teacher of philosophy; in November 1763 he was promoted to archimandrite of the Tver Zheltikov Monastery and at the same time appointed rector of the Tver seminary; 24 Dec Died in 1766, leaving behind the glorious memory of a learned theologian and eloquent preacher. From his writings, the following was subsequently published, by the way: “The Eastern Church Orthodox teaching, containing everything that a Christian seeking his salvation should know and do, St. Petersburg. 1783" (Rosp. books. libraries of A. Smirdin, collection 1828, No. 275). It is this work of Macarius that Archimandrite Philaret recommends here for classical use. Information about Macarius is borrowed from the Dictionary of Historical History. about writers spirit. chin., vol. II, p. 23, St. Petersburg. 1827; Histor. Moscow Slavic-Greek-Latin. academician, S. Smirnova, m. 1855, p. 210; Reference words about Russian pissing and scientists G. Gennadi, vol. II, p. 278, Berlin, 1876; Tversk. diocesan Ved. 1880, No. 17, p. 377 and Review Russian. spirit. Literature of Filaret (Gumilevsky), ed. 3, St. Petersburg, 1884, p. 337. See Spirits. Regulations, stat. School Dumas, under Part 7. The words: “spiritual writings of Fenelon and” are not in the manuscript, but there is: “On the true Christianity of Tikhon of Voronezh.” Case comm. spirits taught., 1814, No. 115/785 l.l. 1–3, 7–28, 93 and 99. This work was verified with a printed copy bearing the title: “Review of theological sciences in relation to their teaching in higher theological schools. Printed, according to the determination of the Commission of Theological Schools,” in the printing house of Ioannesov, 1814, in 1/16 pp., 56 pp.; it's baked. in “Read. total love spirit. Enlightenment,” for 1872, III and IV (i.e. March and April), in Art. “Materials for history. Russian churches"; with abbreviations published in op. P. A. Chistovich: “historical. St. Petersburg spirits acad.", St. Petersburg. 1857, pp. 273–292, under title. “the main structure of the types and parts of theology.” In 1814, October 2, Metropolitan Ambrose, at the proposal of the commission of spirits. taught, among other things, wrote that the academic board presented him with a petition from the rector, archimandrite. Philaret, who, when placing the newly appointed bachelors in the academic house for residence, personally saw that they, now starting to live each on their own, and occupying rooms that were especially not prepared for them, were in great need of establishing household needs. Comm. taught the spirits. allowed to allocate 1000 rubles for this subject, to issue 100 rubles from it to each bachelor. one-time assistance. Case comm. spirit. taught, stored in the archives of the Holy Synod, 1814, No. 23/376. Report register of the St. Petersburg consistory, for 1814, No. 2820. The matter is internal. right St. Petersburg spirit. academician, storage in his archive, 1814, No. 49, l. 12. The original synopsis does not indicate the time of its compilation, but it can most likely be attributed to the end of 1814, because in October 1814 the “Review of Theological Sciences” was presented by Archimandrite Philaret. On the other there is eczema. this abstract, delivered by the professor from St. Petersburg. spirit. acad. I. E. Troitsky, there is a note written in pencil: “Filaret, 1814.” The last two paragraphs, 67 and 68, are attributed by the hand of Archimandrite Philaret; the rest was copied by the hand of a scribe. Abstract, in Latin, reported by I. A. Chistovich. Translated into Russian by Mikhail Guryev, a teacher at the St. Petersburg Theological Seminary.