1832 г.

January 2. A letter from Metropolitan Philaret to Bishop Arkady of Perm, in which he explains with examples to inform schismatics that he is most accurately fulfilling what the Holy Synod promised to his fellow believers Most Reverend Bishop, beloved in the Lord! The foundation of true Christian joy is unity with the Lord, and unity in the Lord. The first is brought closer by the solemn remembrance and contemplation of God’s great benefits to the human race; in the second, he affirms the mutuality of these benefits in a word from the heart. In this way, your Eminence gave me an increase in joy with the good news and benevolent word about the Born Regenerator of the world, the True God and our Savior Jesus Christ. I thank your love and wish that this gratitude will be beneficial to your spirit, as a sign of our unity in Christ, our Chief Shepherd. I pray to Him that He will continue to preserve you and renew your days to continue serving useful to His church 252 . Your Eminence's most humble servant. Filaret, Metropolitan of Moscow Dissenters-politicians know how to give plausibility to their cause. Tell them that the Moscow (i.e., metropolitan) is fulfilling in the most accurate manner what the Holy Synod promised to its coreligionists. Moscow co-religionists asked for a priest from the Vladimir diocese, the city of Intercession, not by general choice, but by the pleasure of one elder who was born there. I replied that the Moscow diocese would be ashamed, that out of 1,500 priests here, there seemed to be no one worthy of them. Then they said, give us the priest of the city of Voskresensk. I answered: willingly, if he goes; I know that he is a kind person. He agreed; they filed a general petition; and this priest was identified, who is truly a scientist. Here's how it went. I don't need to lie. Here is another case these days. The learned priest asked to join the rural Edinoverie church; I refused due to lack of consent from the parishioners. Following this, the parishioners entered with a petition that they had learned about this refusal, and that they wished to have it. Then I ordered to determine. It may be useful to write about the books on which schismatics rely. Only, in my opinion, it is necessary to write about the most important works in a small space so that it can have an easy flow. Congratulations on the mercy of the Sovereign 253. March 22. Letter from the Metropolitan to S. D. Nechaev, with reservations about his project regarding what years to be accepted into the monastery and what years to be tonsured into monasticism Prince P.S. Meshchersky, dated November 26, 1831, No. 2234, wrote to Metropolitan Philaret: “the committee of ministers, with an extract from a journal, informed me that the Sovereign Emperor would like to prescribe some changes in the currently observed procedure for admission to monasteries and in the urgent years required for tonsure into monasticism. Having outlined the highest command that had been issued, the committee authorized me, in pursuance of it, to prepare a draft decree for the Holy Synod and submit it to the committee for submission to the highest signature of His Imperial Majesty. When, then, a report from me on this subject was presented to the Sovereign Emperor, Prince Alexander Nikolaevich notified me that His Majesty, having examined it, together with the presentation of His Eminence Metropolitan Seraphim on the same matter, deigned to form a committee to discuss this circumstance, and to take into account as the goal the intentions of the Sovereign Emperor in this regard, so are the needs of the monastic rank and the clergy, and the Sovereign deigned to appoint Metropolitan of Novgorod and St. Petersburg Seraphim, your Eminence, Archbishop Gregory, actual Privy Councilor of Prince Golitsyn, me and State Councilor Nechaev, as members of this committee, with the highest orders that this committee present to His Majesty a detailed opinion and assumptions on the matter. this subject." After the discussions that took place at two meetings of the members of the said committee, the draft journal compiled by Archbishop Gregory and S. D. Nechaev was handed over to Metropolitan Philaret. The Metropolitan, having examined Mr. Nechaev’s project, common with the secular members, wrote to the first of them: The cassock for novices to wear is blessed in some monasteries according to merit or propriety, for example, for the canonarch, as is often seen among the church; and this is done simply, by the word of the abbot. But the kamilavka belongs to the monastic image, or at least to the ryassophore; it is not given except with a hood, and not otherwise than with prayer in church. Novices wear a head covering similar to a kamilavka because their sex cannot be bare-headed. Don’t be wasteful on the kamilavka, especially now when the white clergy have it as a badge of honor. If you were thinking about what the image of a truly ancient kamilavka represents, but which now can only be called a vice-kamilavka, which novices wear, then do not confuse this with the kamilavka, which is also used in church, and novices cannot even wear their vice-kamilavka on their heads in front of others, without expressing rudeness; They are used only in the yard, as a hat against the cold. In your release from temptation, you missed the scientists. It’s wonderful how we disagree, not only apart, but crosswise. Novices are accepted at all ages, you say. Why are you so generous when we didn’t ask for so much? Not wearing anything belonging to a monastic robe: vague and inconvenient. And the cassock belongs to the monastic robe: is it really possible to ban it, but not ban the tailcoat? Is it really possible to introduce caps and the like into nunneries? Reporting to the diocesan authorities about anyone accepted for support and about his dismissal is embarrassing for the rector, and busy and useless for the diocesan authorities; because this is just throwing papers around. This is what I found necessary to say on the papers being returned. I will return the rest, and now received, back tomorrow. I was tired yesterday, having spent a long time with the Bishop in the heat, and today I suffered from headaches; but now I have relief. March 22, 1832 254 . April 26. Letter from Metropolitan Philaret to S. D. Nechaev, with a comment on the draft resolution he drafted on the question of at what age should persons of both sexes be accepted into monasteries and which ones should be tonsured into monasticism, and with the attachment of his own draft resolution on this subject Metropolitan Filaret, dated April 26, 1832, wrote to S. D. Nechaev the following: To the draft resolution written by Your Excellency, I add mine, for your discretion And others that you find more or less satisfactory. It seemed to me that the rules should be placed side by side, forced as little as possible by reasoning, and made clearer to see where there is unanimity and where there are different opinions. The necessary considerations should be more ahead. For my previous presentation of reasoning to be suitable, I doubt it, but I think it is necessary to briefly take what is needed from the previous and new note. By exposing the old things that were argued over in the old way, one would not re-ignite disputes that had barely died out. Attached to this is the following document: According to reasoning in two meetings. After hearing these acts, the committee, in the highest commission given to it, penetrating and recognizing the beneficial goal of His Imperial Majesty to protect the monasteries from people who enter them with immature reasoning, and to form in them monks truly corresponding to their rank, and therefore useful to the church and the state, accepted this goal as the main basis of their judgments, and in order to determine the means most sure and convenient for achieving this goal, entered into the following discussions: I. The assumption of being accepted into the monastic art not before 35 years of age, and into monasticism not before 38 years of age, when studied in various respects, does not turn out to be primarily a reliable means of improving monasticism in a moral sense. If it is necessary to admit a person at 35 or 38 years of age to a monastery, then where is it better to preserve his morality until this time? It is impossible to say that it would be more convenient to preserve it in the world than in the silence of the monastery. Consequently, it is better to admit him to the monastery earlier. The very word of God speaks in favor of this conclusion: it is good for a man when he takes the yoke (spiritual life) in his youth (Jer. 3:27). The history of the church shows that those who entered monasticism at an early age have always constituted the stock of people most useful to the church in teaching, example, and governance 255. II. If, partly by natural law, partly by civil law, a person who has reached the age of majority, depending on his birth and rank, is given the freedom to choose a type of life, to marry or remain celibate, to enter into contracts, then in order to act uniformly on the same rights, a person who has reached the age of majority should be given the freedom to choose the type of life of a monastery. III. According to ancient church rules, monastic vows must be taken at the age of full meaning and prudence, that is, about 17 years of age; at the age of 25, ordain a deacon, and at the age of 30, a priest. The Spiritual Regulations refer to tonsure as a monk before the last term, which, according to canonical rules, is possible. To delay entry into monasticism even further, until the age of 35, would be far from consistent with canonical rules, because monasticism, according to the ever-present understanding of the church, belongs to the lowest category of clergy. IV. When the law puts many obstacles in the way of a cause that is legal and pleasing to the Gospel, then, in fairness, one must fear that religious conviction, finding itself constrained against the ancient and sacred law, begins to seek ways to satisfy itself bypassing the newly introduced law. Encountering difficulty in entering monasticism, those who are zealous about moving away from the world can attempt to either flee to become a monk in Orthodox places abroad, which already happens, or deviate into schismatic monasticism, into which, according to experience, entry is now freer than into Orthodox, or Uniate, or Roman Catholic, into which admission is allowed at 22 years of age 256, or, finally, as happened before and now happens among schismatics, there will be secret monks in their homes, who, by this very secrecy, can easily get the wrong direction, but it will be more difficult for the government to monitor than monks in monasteries. V. If those who feel inclined to the monastic life are prevented from entering it until the age of 35, then, in all likelihood, one should expect that the majority of them, due to the needs of life, on occasions encountered, as a precaution against temptations in the world, contrary to their prevailing inclination, will be forced to enter into a marriage state and, consequently, will block their path to monasticism for the rest of their lives. Thus, monasticism will only occasionally receive people who have been imbued with the spirit of the world for a long time and in it have exhausted the best share of life, strength and abilities; and therefore it will have to fall in quality and quantity, approaching destruction. What appears here as apprehension is partly already real experience; for, as a result of the difficulties posed to entry into monasticism by the Spiritual Regulations, the spiritual authorities even now feel a shortage of monastics to occupy the most important places in the spiritual and ecclesiastical service. Needing people, it is forced to frequently transfer them from place to place and quickly fill vacancies with dissatisfaction. Both are unfavorable for the service. VI. If, when drawing up the Spiritual Regulations, there were some reasons that prompted the government to restrict entry into monasticism more strictly than before, but at the present time in Russia there do not seem to be any convincing reasons for such an action. The population loses nothing from the monasteries; for just as someone who has not entered monasticism is free to remain celibate, exclusion from entering a monastery does not necessarily benefit the population. The saving of people for civil duties is sufficiently favored by the very spirit of the times, which is unfavorable to monasticism. The staff of monastics in Russia is very limited, and even that in many monasteries is not yet full. Expenses from the treasury for the maintenance of monasteries are moderate, and even those are made at the expense of income from the estates of the clergy, taken at the disposal of the treasury in 1764. If the person entering monasticism is not one of the tax payers, the state does not suffer any loss from his entry into monasticism. If he belonged to a tax-paying state, in this case the loss of the state is already prevented by law, according to which he cannot otherwise enter the monastery unless the society to which he belonged dismisses him and takes upon itself the payment of taxes for him. In women's monasteries, the number of which is smaller than in men's, there are usually a larger number of untonwed people; but this should not cause the government any worries in relation to the state economy, because this sex is not called upon either to public service or to taxes; The entry of a female widow or orphan into a monastery does not harm society in any way, except in the number of beggars and homeless people. VII. The government in Russia not only has no need to act to reduce Orthodox monasticism, but, according to the ancient custom of the church, based on the structure of the state, according to the concepts, habits and national character, it has an urgent need to favor Orthodox monasticism for the following particular reasons: 1) For preparation in this and election from this to the episcopal office. According to many years of experience, there are very few widowed priests, and even fewer of them are capable; and for the most part it is already too late to teach them the affairs of higher service. 2) For the preparation and election of rectors and inspectors of theological academies and seminaries and professors of theology. It is indecent to be a secular teacher of theology; white priests are tied to families and parishes; schools, located mostly in monasteries, require people who are exclusively attached to them for faithful supervision and leadership. 3) For positions of members of consistories and ecclesiastical boards. Monks are sometimes especially needed for these positions due to local circumstances, and in general they are mainly useful because they are not distracted from business by other activities; for they do not have families, but have employees in the monastic service. 4) For various assignments related to episcopal administration and for official positions in the houses of bishops, which to be populated by family people would be contrary to church rules, custom, and decency. 5) For the unmissable and, in accordance with accepted custom, magnificent and edifying performance of divine services in sacred places that attract numerous visits from prayer books, such as: at holy relics, at miraculous icons, in monastery churches famous for antiquity or church and national memories. 6) To form the clergy of the Navy, which is made up of monks with the greatest convenience and speed. It is inconvenient to take priests from parishes for this purpose, because the parishes themselves need them; maintaining special priests for the Fleet would obviously be more difficult and expensive. 7) For the position of missionary, which, without a doubt, can be more conveniently sent to those without a family than to those with a family, which is more needed in Russia than anywhere else, and is only just beginning to emerge. 8) For philanthropy. In the simplest, carefree and relieving way for the government, a significant number of people who need it can find refuge and charity in monasteries: a retired soldier, a poor widow, a noblewoman who does not have anything to live in the world according to her rank, but who lives comfortably and decently in a monastery according to the monastery, an orphan, a blind, lame, crippled, etc. In particular, nunneries, with necessity and benefit, can receive the closest adaptation to the education of female orphans of the clergy, for whom there are currently no means of charity, except for occasional acceptance into nunnery monasteries. 9) To weaken the spirit of schism. The ancient rite of worship in parish churches, which by necessity was subject to abbreviations, is observed in monasteries with particular completeness and accuracy; and this serves as a strong refutation of the schismatic slander that ancient worship has been lost in the Orthodox Church. Experience shows that in villages close to monasteries there are almost no schismatics. 10) The above considerations, of necessity, show worthy of attention and respect the ancient church custom, which left the number and age of those entering the monastery to the utmost diligence of those who came and the judgment of those who accepted, so that Saint Basil the Great (in answer 15) and the first age of the time recognizes the acceptance of those who come. But, on the other hand, it is impossible not to notice that this freedom has been subject to various restrictions since ancient times, partly due to the different properties of the two sexes, partly due to different degrees of caution inspired by the spirit of the time and the prevailing state of rights. Rule 127 of the Council of Carthage excuses the tonsure of a girl under 25 years of age only for necessity, and therefore, except for necessity, prohibits it. But for the male sex there is no such prohibition at all. The Monk Joseph of Volokolamsk and Innocent, a disciple of Nil Sorsky, forbid accepting young people into the monastery before they have a marriage. 11) Considering the above reasoning and examples and having the duty to apply in every possible way to the ideas given from His Imperial Majesty, the committee finds that when drawing up the rules governing entry into the monastic art and monasticism, according to the circumstances and needs of present times, it is necessary to observe: a) so that, primarily, the entrance to learned monasticism is kept free, due to the primary need to have and prepare capable people for the most important church and educational positions; b) in order to give some advantage over those entering monasticism from the state of per capita salary, in the convenience of access to this title, to people not entitled to this salary, who, according to their upbringing and education, are more capable than the first to enter the spiritual service, with the hope of benefit; c) so that the rules drawn up, while helping to bring the monastic rank into better order and structure, are not unfavorable to its preservation without impoverishment. Confirmed on these principles, the committee accepted and most submissively decided to submit to the highest discretion of His Imperial Majesty the following proposals for admission to monasteries and tonsure as a monk: 1) Those wishing to enter monasticism from conditions not eligible for the capitation salary should be assigned to the monastery as novices not before reaching civil adulthood, that is, twenty-one years of age from birth. 2) Before this age, it is allowed to appoint only children of priests and ecclesiastical ministers, especially orphans, as monastic novices, for the most convenient preparation for clergy positions. However, it goes without saying that one of these who, upon reaching the age of 21 from birth, again asks to be assigned to a monastery, with the hope of being tonsured, can be assigned to this position at this age, in accordance with the previous paragraph. 3) If a person under 21 years of age, however having at least 17 years of age, asks to be assigned to a monastery for some emergency, governed by a noticeable indication of Providence, such as, for example, a vow made by him during illness or danger, and in gratitude for his deliverance: about such, the diocesan bishops, after research, are allowed to enter special proposals into the Synod, and if the circumstances turn out to be solid, to assign them only to suburban, secluded and well-appointed monasteries. 4) Of those placed on capitation pay, upon legal dismissal from society, be designated as novices no earlier than at 27 years of age. 5) There should be an equal number of novices in men's monasteries and novices in women's monasteries compared to the regular number of monks and nuns. 6) since it may happen that, after the number of people in the monastery is filled according to the previous rule, those who need humane charity will appear there, then, depending on the methods of the monastery, they can, on this basis, without limiting the number, be accepted into it: a) clergy and clergy dismissed from their positions due to old age and illness; b) especially to nunneries - helpless orphans of priests and clergy for education. 7) Novices to nunneries, in the hope of tonsure, should be determined from noble and spiritual knowledge at 30, and from others at 35 years of age. 8) This does not prohibit the abbess of monasteries from accepting minor, helpless, female children for education, and keeping them with legal forms for no more than 15 years of age, except for the homeless, who can remain in the monastery until a way to reliably house them is discovered. 9) The trial of a monastic novice and novice can continue for an indefinite number of years, depending on how he feels the need to test himself and the authorities to test him; but in general this test must last at least three years. 10) The following may be exempted from three-year novitiate probation: a) widowed clergy approved in their conduct in this service; for whoever is entrusted with the greater, that is, the priesthood, can, without difficulty, be entrusted with the lesser, that is, the monastic image; b) having completed a full theological course in theological schools, with full approval in behavior acquired over several years under continuous supervision and moral guidance. 11) To be tonsured as a monk, subject to the previous rules, after the person seeking tonsure has been repeatedly instilled with the holiness of the vows and responsibility for them, and with satisfaction in his trustworthiness, no earlier than 30 years from birth, in accordance with the Spiritual Regulations. 12) Due to the special need for learned monasticism, grant the Synod permission to tonsure scholars distinguished by good behavior at the age in which, according to church rules 257, the ordination of a deacon is permitted, that is, at 25 years of age. 13) To become a nun at the age of 50, as before. 14) In order to bring the monasteries into the best, most appropriate internal state with the dignity of the title and the general benefit, the Synod should enter into a careful and thorough consideration of their current situation with the rules of monasticism from ancient and subsequent times, and take active measures to further establish in the monasteries a more precise order, strict discipline and continuous guidance towards the perfection of spiritual life. For reasons after two meetings. In several meetings, considering the above reasoning and examples and having the duty to apply in every possible way to the ideas given from His Imperial Majesty, the committee finds that, when drawing up rules governing entry into the monastic art and monasticism, according to the circumstances and needs of present times, it should observe: a) So that the entrance to learned monasticism is primarily kept free, due to the primary need to have and prepare capable people for the most important church and educational positions. b) So that the rules drawn up, while helping to bring the monastic rank into better order and structure, are not unfavorable to its preservation without impoverishment. Confirmed on these principles, the spiritual members of the committee decided to most submissively submit to the highest discretion of His Imperial Majesty the following proposals for admission to monasteries and tonsure as a monk: 1) Those wishing to enter monasticism are assigned to the monastery, as novices, not before reaching civil adulthood, that is, twenty-one years of age from birth. 2) Before this age, it is allowed to appoint only children of priests and ecclesiastical ministers, especially orphans, as monastic novices, for the most convenient preparation for clergy positions. However, it goes without saying that one of these who, upon reaching the age of 21 from birth, again asks to be assigned to a monastery, with the hope of being tonsured, can be assigned to this position at seven ages, in accordance with the previous paragraph. 3) If a person under 21 years of age, however having at least 17 years of age, asks to be assigned to a monastery due to some emergency, governed by a noticeable indication of Providence, such as, for example, due to a vow made by him during illness or danger and in gratitude for his deliverance: diocesan bishops are allowed to enter the Synod with special representations about this, and, if the circumstances turn out to be respectful, they will not be assigned otherwise, as in suburban, secluded and well-appointed monasteries. 4) There should be an equal number of novices in men’s monasteries and novices in women’s monasteries, compared to the regular number of monks and nuns. This rule should be observed in general, with permission, if necessary, to increase the number of novices in some, mainly solitary monasteries, at the expense of reducing them in others, especially urban ones; because in secluded monasteries the art can be performed with greater convenience and benefit. 5) Since it may happen that, after the number of people in the monastery is filled, according to the previous 4th rule, those who need philanthropic charity will appear there, then, depending on the methods of the monastery, there can be, on this basis, without limiting the number accepted into it: a) clergy and clergy dismissed from their positions due to old age and illness; b) especially to nunneries - helpless orphans of priests and clergy for education. 6) Novices should be admitted to nunnery monasteries at the age of 30 in hopes of being tonsured. 7) This is not forbidden to the abbess of monasteries to accept young, helpless female children into their monasteries for education, and to keep them with legal written forms for no more than 15 years of age, except for the homeless, who, out of need and at their own request, can remain in the monastery until a way to reliably house them is discovered. 8) The trial of a monastic novice and novice can continue for an indefinite number of years, depending on how he feels the need to test himself and the authorities to test him; but in general this test must last at least three years. 9) The following may be exempted from the three-year novice ordeal, or take advantage of its abbreviation: a) widowed clergy approved in their conduct in this service; for whoever is entrusted with more, that is, the priesthood, can, without difficulty, be entrusted with less, that is, the monastic image; 10) To be tonsured as a monk, subject to the previous rules, after the person seeking tonsure has been repeatedly instilled with the holiness of the vows and responsibility for them, and with satisfaction in his trustworthiness, no earlier than 30 years from birth, in accordance with the Spiritual Regulations. 11) Due to the special need for learned monasticism, grant the Synod permission to tonsure scholars distinguished by good behavior at the age in which, according to church rules 258, the ordination of a deacon is permitted, that is, at 25 years of age. 12) To become a nun at the age of 50, as before. 13) In order to bring the monasteries into the best, most appropriate internal state with the dignity of the title and the general benefit, the Synod should enter into a careful and thorough consideration of their current situation with the ancient and subsequent rules on monasticism, and take active measures to further establish in the monasteries a more precise order, strict discipline and continuous guidance towards the perfection of spiritual life. The secular members of the committee, agreeing with these assumptions, except for points 1 and 6, and recognizing the usefulness of access to monasteries, to determine differently for the states of the free and more educated, and differently for the states of the unfree and less educated, stated: a) Accept as novices from states not eligible for the capitation salary upon reaching 21 years of age, and from those eligible for the capitation salary not before reaching 27 years of age; b) Accept as a novice from the noble and clergy ranks at 30 years of age, and from other states at 35 years of age 259. May 3. Letter from Metropolitan Philaret to S. D. Nechaev, with the attachment of a journal draft he compiled on the question of what age to admit into monasteries and tonsure persons of both sexes Metropolitan Filaret, dated May 3, 1832, wrote to S. D. Nechaev. Here is the magazine project. Perhaps, out of passion for my work, I strayed into what I did not want, that is, I left most of my previous note. But it seemed to me that in other articles that I missed, and where there is too much scientific discussion, which can only seem boring and not useful, some do not promise to seem convincing, others are not quite close to the subject, others go out of order of thoughts, and at other times concern subjects that have already been discussed. This is, for example, an indication of the rules about summer. Therefore, I left out the details of this article, and most importantly, attached it to a similar article located between the first paragraphs of the note. It is necessary to include instructions for references in the notes for my note; for example, to show the number of monks and the number of shortages. This will not be difficult for you to do if the main thing is suitable. I have already made some notes. Please, you and others revise and redo as you find better. I am already quite tired of writing and rewriting, but I would like to sign it sooner. Based on such reasoning and references with church rules, laws and examples worthy of respect, the members of the committee, for the most part unanimously, and partly by dissenting opinions, concluded to submit to the highest discretion the following proposals regarding admission to monasteries and tonsure into monasticism. When assigned to monasteries for novitiate positions, the children of priests and clergymen, who are deemed useful and necessary to be assigned to such positions for practical preparation for clergy positions, can enjoy the special condescension of the diocesan authorities. Although, according to ancient church rules and examples, tonsure as a monk should have been allowed at the age of full intelligence, that is, upon reaching 21 years of age, or at least (having endured three years of probation beyond this limit), at 24 years of age, but since the Russian Church has been guided by the Spiritual Regulations for more than 100 years, where the time for tonsure as a monk is determined at 30 years of age: then this latter will continue to be preserved in the future by the main thing. this subject is a rule. But since the experience of many years shows that, as a result of this rule, the number of monks has decreased to a noticeable shortage in them, and since the lack of learned monks for the satisfactory occupation of hierarchical and academic positions is especially noticeable and important, then, in addition to the previous rule, it is necessary to allow: 1) tonsure of those who have completed a course of theological studies and are preparing for teaching positions at the age of 25, following the example of ordination to the deacon at the age of seven, and 2) tonsure of widowed clergy, without special consideration of age; because whoever is entrusted with the greater, that is, the priesthood, can without difficulty be entrusted with the lesser, that is, the monastic image. Although, according to ancient rules and examples, tonsure as a nun could be allowed at 25 years of age, at which age church virgins were covered, the committee does not find it convenient to deviate so far from the rule of the Spiritual Regulations, which require tonsure as a nun at 50 years of birth. since experience shows that, as a result of this rule, in women’s monasteries there is an inconvenience in correcting positions that require strength and abilities, not weakened by old age, and the assignment of actual monastic positions to untonsured, still undergoing training, novices is not quite decent and less reliable, and that due to their zeal to receive tonsure, novices sometimes fall into the temptation to add to their years, in which it is not always convenient to reach the truth: then the committee, trying to choose what is useful and morally safe for monasteries, and finding in the Spiritual Regulations themselves permission to make exceptions from the rules about the years of tonsure as a nun, he takes the courage to most submissively intercede whether it would be most merciful for His Imperial Majesty to grant the Synod permission to tonsure novices, after a satisfactory trial, at 40 years of age. The monastic vows of both sexes must be preceded by a novitiate, which can last several years, and generally not less than three years. Those who have completed a course of theological studies in theological schools with excellent approval in behavior, instead of a three-year probation, may be charged with a period of constant stay under the supervision and moral guidance of the spiritual authorities of the school. Widowed clergy who are sufficiently approved in their conduct in this service can be exempted from a three-year probation, for the reason stated above in Art. IV. The number of novices in men's monasteries and novices in women's monasteries should be equal, compared to the prescribed number of monks and nuns. However, in monasteries where there is a special need or where there are especially capable leaders for monastic life, it is not forbidden to increase the number of novices at the expense of reducing them in other monasteries, so that in total the rule set out in the previous IX article remains intact. Depending on the methods of the monastery, regardless of the required set, according to philanthropy, the following can be accepted: 1. elderly and helpless clergy and clergy, for food and repose; 2. poor sons, especially orphans, clergy and clergy, for practical preparation for clergy positions. Similarly, the following can be accepted into nunneries: 1) helpless widows and girls of clergy, advanced years; 2) young orphans and poor females, for education and training in handicrafts, with return leave from the monastery as soon as they find the opportunity to securely settle outside it. Since those who are now assigned to monasteries, after being released from their previous states, received through this a firm hope of spending the rest of their lives in these refuges and cannot be returned to the world without grief, temptation and difficulty to restore their ways of existence in the world, which were destroyed when moving away from it: then the effect of these rules should be applied to those who will henceforth enter monasteries. However, the Synod should enter into a closer examination of the current state of the monasteries and take every possible care for the true improvement of them in moral and spiritual terms. On May 29, 1832, Prince A.N. Golitsyn wrote to Prince P.S. Meshchersky: by “the highest command, I have the honor to forward to your Excellency, in the original, the journal of the special committee, which His Majesty, having examined, deigned to approve in its entire composition; on the same part, where there were different opinions, the Sovereign Emperor was pleased to approve the opinion of the spiritual members of Onago, and he instructs you, on the basis of this permission, to declare his will to the Holy Synod” 260. Hitherto from the hand-copied copy of the scribe, and then, to the end, from the metropolitan’s own original. From the papers of the archbishop. Olonetsky Arkady, storing. in the archives of the Holy Synod. With authentic, storing in the secrets of papers. nanc. Chief Prosecutor Holy Synod, 1831–1832, No. 128, l. 63 and 162. Here are some examples from one Russian church history. The highest approval opinion of states. Sov., March 27, 1829 Feed, part 2, sheet 13, reverse. Helmsman, part 2, sheet 13, reverse. From the secret papers of the office of the chief prosecutor of the Holy Synod, 1831 and 1832, No. 128. pp. 163–174. From the original draft, from the secret papers of the office of the Chief Prosecutor of the Holy Synod, 1831 and 1832; No. 128; l. 175–178 and 190.