1820 г.

January 14. A note by Archbishop Filaret of Tver about a book with the title: “Anastasis” 9 In the journal of the meeting of the council of the imperial philanthropic society, January 14, 1820, it is written: “the class editor of the Northern Post, Pyotr Yanovsky, donated to the society the books he translated: 50 eczemas. German history, in 2 parts, and 30 eczema. “Anastasis, or the duty to prevent the possibility of burial of the living.” Archbishop Filaret signed the journal of the council, with the following remark: Filaret, Archbishop of Tver, leaving it to the discretion of the Council whether it is necessary to pay attention to the book with the blasphemous name Anastasis 10. March 1–9. Corrections, changes and additions made by Archbishop Filaret of Tver in the draft charter of spiritual censorship Minister of Spiritual Affairs and Public Education, Prince A.N. Golitsyn, in a proposal dated October 27, 1818, wrote: “The manuscript presented to me for submission for consideration by spiritual censorship, entitled: “The initial foundations of the Christian religion in favor of youth,” the work of the Nizhny Novgorod Annunciation Cathedral of Priest Pavel Lebedev, was forwarded by me through the rector of the St. Petersburg Theological Academy, the Most Reverend Philaret, Bishop Revelsky, to the censorship committee located at the academy, but from there it was returned with a review, “that it is not possible to approve the manuscript for publication because of the respect that it, as a catechismal work, is not among the subjects considered by the committee, but belongs to the consideration of church censorship, or the Holy Governing Synod.” Presenting for the consideration of the Holy Synod the above-mentioned manuscript, as well as another of similar content, under the title: “Historical Catechism,” etc., translated from French by the actual state councilor Magnitsky, who expresses the desire to print this catechism for general use, with the necessary amendments, at the discretion of the spiritual authorities, in my opinion, I believe that both works belong to the number of those that can be considered by the censorship committee Theological Academy. On this occasion, it is my duty to propose to the Holy Synod for consideration whether it is necessary, in addition to the establishment of censorship committees composed of persons of clergy at each theological academy, to have a special spiritual censorship in Moscow”? The Holy Synod, having paid attention to the situation of Moscow spiritual censorship with its exercises, found that, with the establishment and operation of censorship committees at theological academies, there is no longer any need to be mentioned as censorship in Moscow. And as in the approximate staff of theological academies, approved by the highest, on the 26th day of June 1808, there is no special salary for the censorship committees, except for the appointment of one censor of book printing at each academy, 450 rubles per year: then, with the abolition of Moscow censorship, the entire amount allocated in its staff, 3500 rubles, released annually from the treasury, can be It is necessary to pay attention to academic censorship committees and make an exemplary staff for them; we also need to add to the rules that the committees should follow when considering spiritual books. Having previously made a definitive statement about all this, the Holy Synod recognized that it was necessary and appropriate in the essence of the subjects to entrust the formation of this matter, with all the regulations, to the conference of the St. Petersburg Theological Academy, and in this discussion to entrust the Most Reverend Michael, Metropolitan of Novgorod and St. Petersburg, as a member of the conferences, in its meeting to enter into detailed consideration and consideration of all related to case, circumstances and objects; and firstly, to determine: should only two censorship committees, located in the capitals at theological academies, be in the intended position for all four educational districts, and after the opening of the last academies, that is, in Kyiv and Kazan, the censorship committees attached to them should be assigned to censor some works, without determining salaries? secondly, to form an approximate staff of censorship committees, with salaries and expenses, not limited, however, to the above-mentioned amount, 3,500 rubles; thirdly, to set out additional rules for censorship committees, without leaving it to indicate in them, among other things, clearly and in detail, which ecclesiastical and spiritual works and translations must be submitted with an opinion to the consideration of the Holy Synod before approval is given for their publication. In pursuance of this determination, Metropolitan Michael, in a report dated January 22, 1820, presented to the Holy Synod the “Charter of Spiritual Censorship” 11, which was reported to the Holy Synod at meetings on March 1, 2 and 9, “and for reasons, amendments were made in some places by the hand of a synodal member, His Eminence Philaret, Archbishop Tver". Corrections made by Archbishop Philaret are printed in corpus italics. I. About spiritual censorship in general § 1. According to the Highest approved outline of the rules on the formation of theological schools, §§ 103, 104 (a), censorship of spiritual books depends on academic conferences and the censorship committees formed at them. § 2. The composition, image and scope of action of these committees are determined by these statutes. § 3. The censorship committees, established 12 at the Kyiv and proposed at the Kazan Academies, are limited to the consideration of minor works, such as: small arguments, words and programs, which will be received by them from the persons of their own educational department, acting in 13 consideration of them on the basis of this charter without a special salary for these vast studies, the nearest connected with the academic service. They are compiled according to the rules set out in the academic regulations (c) 14. The scribes and the amount for office expenses are borrowed from the local academy. § 4. In the case of the publication of periodical works in their department, for convenience, they can obtain the right to review such publications by submitting a separate report to the commission of theological schools about each publication. § 5. The censorship committees of St. Petersburg and Moscow examine all spiritual works in Russian and translations into this language, no matter who compiled them, and from works and translations in foreign languages ​​those published by the department of the Greek-Russian confession. These books enter the St. Petersburg and Moscow committees, each from its own district, and from the Kiev and Kazan committees to the St. Petersburg or Moscow, at the request of the authors and publishers. II. On the composition of censorship committees § 6. The St. Petersburg and Moscow censorship committees are constituted by each of the three members of the academic conference. § 7. These members are elected in the meeting of full members of the local academic conference, for each place there are two candidates, and, with the consent of the diocesan bishop, through the commission of theological schools, they are presented to the Holy Synod for approval. § 8. A member of the conference who has entered into the clergy has an advantage in election over one who has not accepted this title, even if they are of equal dignity. § 9. The election of committee members is renewed after three years. § 10. If, during this renewed election, one or all three members of the committee declare consent to continue their position further, and the electors agree to this: then they remain in their position, however, also with the consent of the diocesan bishop and with the approval of the Holy Synod, through the commission of theological schools. § 11. If, for better success in the affairs of the censorship committee, it is found necessary to make one of its members permanent, so that he, without connecting other positions with this title, deals exclusively with the affairs of censorship. This arrangement can also be made with the approval of the Holy Synod, and in this case, an indispensable member of the committee, for superior work, should receive an advantage over others in salary, without exceeding the regular position of all members in general. § 12. The rector of the academy, as the guardian of order in all its 15 parts, even if he was not a member of the censorship committee, may be present in it, especially when necessary due to the importance of the works under consideration 16, and enjoys the same voting rights as other members of the committee. § 13. The rector, and in his absence the senior member of the censorship committee presides over it and monitors the order of classes and the serviceability of the office. § 14. If a book in a language or subject is unknown to its members joins the censorship committee, the committee may ask the conference for a temporary member, which appoints one for this one case. § 15. For each of the two committees, to carry out business, there must be an office, consisting of one secretary and two clerks. § 16. The secretaries of the censorship committees may be professors or bachelors of the academy, who, at their request, are determined by the local conference, with the approval of the diocesan bishop. § 17. Clerks are determined by committees of seminary and district school students, also with the approval of the diocesan bishop 17 . III. About the subjects of censorship committees § 18. All spiritual works and translations in general are subject to consideration by spiritual censorship committees, namely: a) All newly compiled works related to church service, and the lives of saints. b) Works and translations containing explanations of entire books or parts of scripture. c) Works and translations containing statements of truths related to the foundations of the Christian faith, or religion in general. d) Works and translations containing a presentation or defense of the Christian faith in general and in particular the dogmas of the Orthodox-Catholic Greek-Russian Church, also the rules and basis of Christian moral teaching. e) Various instructive words, spiritual discussions and other small works and translations of spiritual and Christian content. f) Works and translations containing the whole or parts of church history. g) Works and translations on subjects related to church government, and finally. h) All works and translations assigned for classical use in theological schools, in any subjects. § 19. Only that which is published with the permission of the Holy Synod and the commission of theological schools is not subject to consideration by the committee. § 20. Images of objects related to faith, Christian worship and sacred history intended to be engraved or lithographed in books of spiritual content are also subject to the consideration of spiritual censorship, which should not allow anything indecent in them. IV. The image of proceedings in committees § 21. Works and translations are submitted to the censorship committees: a) By decrees of the Holy Governing Synod. b) According to the instructions of the commission of theological schools and the conference. c) According to resolutions of the diocesan bishop. d) According to reports from consistories or other public places, and e) At the request of writers, translators and publishers. § 22. Cases before the censorship committee are carried out on plain paper. § 23. All incoming cases, upon entry, are marked by the secretary and recorded in a general incoming book, in which the title of each work or translation, the number of pages in it, the day on which it was received by the committee, the name of the author, publisher, translator, or submitter to the censor are noted. § 24. Then the secretary prepares the necessary information for it and offers it to the committee members for consideration. § 25. The members of the committee, depending on the type, content and importance of the works or translations, decide whether they should be considered by all members together or by one of them. § 26. The determination of the committee is entered into the journal, which is signed by all members. § 27. To carry out the committee’s decisions, the secretary prepares the necessary papers, such as: a) Reports to the Holy Governing Synod. b) Submissions to the commission of theological schools, to the diocesan bishop and to the conference, signed by all members. Relations to other public places. c) Extracts from journals to committee members secured by the secretary. d) Lists of committee decisions to writers, translators, or publishers, if they live remotely, signed by one member and secured by a secretary; otherwise, these determinations are announced by him, either in the presence, or by one secretary, and a receipt is taken from them in the hearing for execution, as well as in the return of the manuscript. § 28. All outgoing papers are recorded in one book, in which it is noted: by whom the submitted manuscript was read, the day of return from the committee, with an explanation of whether the manuscript was approved for publication, or not approved, whether everything was approved, or with the exception of something. § 29. Leave cases are kept under the supervision of the secretary, by year and by matter, with inventories. § 30. The forms of incoming and outgoing papers are used by the general boards of theological schools. § 31. The secretary is responsible for the execution of these determinations and for everything related to office procedures. § 32. He also has supervision over the clerks, and divides among them the affairs of clerkship according to the type and number of them. § 33. The Committee has its own seal, which is kept by the secretary. § 34. The Committee meets twice a week: on Tuesdays and Fridays, without fail, at 18:10 am. § 35. The chairman 19, depending on the need, appoints meetings on other days. V. The mode of action of committees when analyzing books § 36. Works and translations intended for classical use in theological schools, or on spiritual subjects in secular schools, as well as newly compiled works related to church service, are not entrusted by the committee to the consideration of one of the members, but are read by everyone, and, after comparing opinions, a decision is made about them, according to general reasoning. § 37. The consideration of all other spiritual works and translations intended for public use, the committee, depending on the content and importance of them, grants its determination either to one of its members or to all members. § 38. Books designated for classical use, and works or translations that must be published within a period determined by some circumstances, are examined immediately upon their entry into the committee, and a determination about them is made without delay. § 39. Other books are considered in the order of time they joined the committee. VI. Mode of action of committees § 40. Books intended for classical use in theological schools must be either better and cleaner in system, or more convenient in method than previous books. § 41. The main and significant obstacle to the approval of works or translations, to the classical use of those assigned, is when they contain not only something contrary to the goal of spiritual and Christian education, but also something close to it. § 42. Those works that are not better in system and in method than the previous classical books, or that are not written in the language prescribed by the regulations of theological schools are also not approved for classical use. § 43. The works specified in § 42 are returned to the author, or, if they do not have important shortcomings and the author wishes, are allowed to be published without being assigned to classical use. b) Works assigned for public use § 44. The dignity of works intended for public use, depending on their content, consists in the importance and truth of thoughts in accordance with the teachings of the church, in the purity of style, clarity and correctness of presentation 20. § 45. In particular, all newly compiled works related to church service must contain pure and edifying thoughts, pure and edifying feelings. In addition, they must be written, as is customary, in the Slavic dialect. § 46. Biographies must be drawn from reliable sources and presented in that pure spirit by which the saint was constantly guided in his life, or rose from the fall, strengthened himself among temptations and maintained a living faith until the end of his life 21. § 47. Explanations of sacred scripture, which consist in revealing the true and pure meaning and spirit of scripture and especially include, in addition, a thorough and modest demonstration of erroneous or completely false explanations of some important passages of scripture by writers of modern times, are worthy of all approval. These explanations must be consistent with the teachings of the church and the holy fathers. § 48. A well-intentioned and thorough study and presentation of subjects related to the foundations of the Christian faith 22 and the church is also worthy of approval. § 49. A thorough, clear and edifying presentation of the truths of speculative and active Christianity, in parts or in full, is worthy of approval. § 50. A well-intentioned and thorough study of objects describing rituals, as well as questions of philological, historical, chronological and others related to Christian antiquities, is useful and approved. § 51. A thorough and good-language presentation of church history, or parts of it, is useful and approved. § 52. A thorough collection, explanation and consolidation of the rules of church government is worthy of approval. § 53. Teachings or words that contain a solid teaching of faith, rules of life that are pure and consistent with faith, that are animated by pious feelings, and that use language that is clear and appropriate to the subject matter 23 are worthy of approval. § 54. However, it goes without saying that since no human work can be perfect, the committee, when considering such works, is guided by prudent condescension. § 55. But works large and small, with great shortcomings in the thoroughness of thoughts, purity of Christian feelings, kindness of style, clarity and correctness of presentation, are disgusting to the educated, useless to the uneducated and harmful to the educated; and therefore should not be approved. § 56. Works in which, under the pretext of well-intentioned and thorough research into issues relating to the Christian faith and the church 24, question important truths of the faith, or the decrees of the Orthodox Church, are ill-intentioned works, and therefore should not be allowed for publication. § 57. Especially disapproved are works and translations that contain passages contrary to Christian morality, government and religion. § 58. But if a manuscript is sent or presented to the committee, filled with thoughts and expressions that are clearly contrary to the spirit of Christianity and destroying the principles of its moral teaching, the structure and peace of the church and state, then the committee immediately reports such writing to the Holy Synod, at its discretion. c) Translations intended for public use § 59. Translations of the works of the church fathers, especially famous for their enlightenment and Christian life, must be approved for publication without changing or omitting the text. § 60. When considering all other translations, the committee is guided, regarding their content, by the same rules as shown above for essays. § 61. If the committee, when examining a translation from ancient or modern languages, finds in it some private opinions, although not contrary to the first foundations of Christianity, but also not entirely in agreement with the teachings of the Orthodox Church, then considers: 1) whether there are many such passages in the translated book, or few; 2) whether such passages are significantly connected with the whole work, or they are only private opinions; 3) whether such a book is useful in other relationships or not; if it finds that there are few such places, that they are not significantly related to the whole work, and the book itself is useful in other respects: then the committee, with the exception of such places, can skip this book; otherwise, he returns it without permission for the 25th printing. § 62. A translation may also be omitted, in which the system of teaching of some other religion is set forth, if the translator in his notes everywhere accompanies such teaching with sound criticism and in the preface says what confession the author of the translation he published was. § 63. Any note that the translator or publisher finds necessary and makes on any part of the published translation, and especially the works of the church fathers, must stand outside the text of the translated book and be clearly indicated that it is a note from the translator or publisher. § 64. Translations are generally not approved due to important shortcomings of the transcription, such as darkness, errors, impurity of language and reckless omissions that disrupt the connection of the work. § 65. New translations of books already published are approved for publication only those that are either more complete or more correct in the translation itself than the previous ones; otherwise, such translations should be returned without approval for publication. VII. The modus operandi of committees for reviewing essays or translations § 66. Any member to whom the committee entrusts by its determination the examination of any book must, after reading it, submit in writing to the committee an opinion on the merits of the manuscript, and whether it can or cannot be published, or with certain omissions. § 67. If a manuscript, in the opinion of a member, cannot be printed, or he believes to omit certain passages, or doubts its approval, then in the first case he must present in his opinion the reasons for the impossibility, in the second indicate the passages that he believes to be omitted, and in the third the reasons for his doubt. § 68. The Committee considers the proposed impossibility or places that are designated for omission, or doubt, and, resolving the matter by common agreement of the members 26, records its decision in the journal. § 69. If the opinions of the members disagree, the matter will be decided by a majority vote, and in the event of a tie, the opinion with which the rector of the academy agrees shall prevail; but decisions of this kind are executed only with the permission of the diocesan bishop in charge of the academy. § 70. But if the entire committee has any doubts at all, and this doubt concerns an important doctrine, in this case, having outlined in detail the reasons for the doubt, it submits them, with its opinion and the book itself, if it is educational, to the conference, and about any other books to the Holy Synod, for consideration and resolution. § 71. A manuscript approved by the committee for publication is sealed sheet by sheet by the member who read it, and the manuscript read by all of them, according to convenience. § 72. Then the same member who bound the approved manuscript together puts on the back of the title page, behind his signature, the name of the committee that approved the manuscript, as well as the time and place of approval. § 73. After this, the secretary attaches the committee’s seal to the approved manuscript and gives it to the author or publisher, or their attorney, for printing with a receipt that during printing he will not change anything from the original copy approved by the committee, and that, after printing, he will submit to the censorship committee the authorized number of printed copies. § 74. But if the manuscript is not approved, then the committee, along with a statement in its journal of the reasons for disapproval, determines to return the unapproved manuscript to the person who submitted it, or to retain it in the committee. Namely: manuscripts containing errors depicted in §§ 55, 64 and 65 are returned with marks without conditions, and those depicted in §§ 41 and 56 are returned only with the obligation to correct them, but those depicted in § 57 and especially in § 58 are kept in the committee, and are entrusted to the secretary for recording them in a special register and storing them in archive. § 75. All manuscripts retained by the committee, after three years, are transferred from the committee to the academic library, where they are stored with appropriate precautions against abuse. VIII. The attitude of the censorship committees towards the Holy Synod § 76. Definitions or opinions about books assigned for public use and containing: a) works newly assigned for publication, related to church service; b) biographies of saints, published for the first time; c) works and translations containing explanations of entire books of Holy Scripture; d) works and translations containing a statement of the dogmas of the Orthodox-Catholic faith and the rules of Christian activity; e) the committee submits works and translations related to church administration to the Holy Synod and does not allow such works and translations to be published until after consideration and permission of the Holy Synod. § 77. The committee acts in a similar way when it is presented with a book intended for classical use on spiritual subjects in secular schools, and the committee finds that it is better and purer in thoughts and feelings, more correct in system and in method more convenient than previously used, but in this case the committee, in addition to its opinion, presents the book itself to the Holy Synod. § 78. As for works and translations that contain: 1) an explanation of certain parts in the books of Holy Scripture; 2) discussions about private subjects related to the foundations of the Christian religion; 3) reasoning concluding the presentation or defense of any non-fundamental tenets of faith and Christian activity; 4) a presentation of church history as a whole, or in parts; 5) research into philological, historical, chronological issues related to the explanation of Holy Scripture, the truths of faith, sacred history and Christian antiquities; 6) various teachings or words, published separately and collectively, and other minor works and translations - the committee approves such works and sends them for publication, or does not approve and refuses to publish them by itself. § 79. Since many books leave the censorship committee without the knowledge of the Holy Synod, then, at the end of each year, the committee submits to the Holy Synod a report on which books entered the committee and when, which of them were examined by one or all members of the committee, and which of them were passed over, or were not allowed to be published, and for what reasons. IX. The attitude of censorship committees to the diocesan bishop and to conferences § 80. Every book approved by the censorship committee for classical use in theological schools is submitted, with the opinion of the committee, to the academic conference, and the approved one is submitted to the commission of theological schools. § 81. Since the main duty of the members of the academic conference is to spread and encourage spiritual enlightenment, they should know the degree of spiritual enlightenment in their time, and act to spread it according to present need; Therefore, the censorship committee, after each month, submits to the academic conference, outlining the main reasons, a report: which books and when were included in the committee, and which of them were reviewed by one or all members of the committee, which of them were passed for publication or were not passed, and at the conference, after a year, a general report is compiled from such reports and presented to the commission of theological schools. § 82. Monthly reports of the censorship committee of the conference are brought to the attention of the diocesan bishop in charge of the academy. § 83. Incorrect or slow action of the censorship committee, at the discretion of the diocesan bishop, is subject to consideration by the conference. X. Mutual attitude of censorship committees § 84. To prevent abuses that may occur on the part of writers, translators or publishers, whose manuscripts were reviewed by one of the committees, but not approved for publication, each of the committees informs the other about the work or translation that it has not approved, setting out its content in general, and in particular some disapproved passages. XI. About those submitting books to committees for consideration § 85. Any writer, translator or publisher who intends to submit any book to the committee for consideration must take care that it is cleanly and clearly written, and has margins in case of comments by the committee. § 86. Authors, translators or publishers may not print their name on an approved book; but the name of the owner of the printing house, the city where it was printed, and the year in which it was printed must certainly be displayed on the title page of the book. § 87. If no changes are made to a book approved by the committee, then authors, translators or publishers, wishing to print such a book approved by the committee another, third, and so on, time, announce this to the censorship committee, and can obtain permission for this without a new consideration by the committee. § 88. But if additions, new notes and other changes are made to the approved book, then either the entire revised book, or those passages that are not in the previous edition, must be again submitted to the committee, along with the book of the previous edition, for consideration. § 89. If it happens that the writer, translator or publisher is dissatisfied with the determination of the committee, then they, depending on the type of books, can bring a complaint to the Holy Synod, or the commission of theological schools, where it is considered whether their complaint is fair or not, after a preliminary consideration of the case in the conference, and upon presentation of it, with its opinion. XII. About the owners of the printing house § 90. The owner of the printing house must not print any spiritual book that is not approved by the censorship committee. § 91. The works or translations approved by the committee must be printed by the printer to whom they will be given for printing without any change, regardless of how they were released from censorship. § 92. For proper examination of this, every printer is obliged to immediately, after printing the manuscript, deliver it to the committee, in the original, with a printed copy. § 93. If the committee, after checking the manuscript with the printed copy, does not find in it any change against the manuscript, then the manuscript is returned to the owner of the printing house or the publisher, and gives him a ticket for the release of the book from the printing house, without which not a single copy can be issued, while the printed copy presented to the committee remains in the committee. § 94. The owner of a printing house who released printed copies from the printing house before receiving a ticket to do so is liable under § 96 of this charter. § 95. The printer is also obliged to deliver to the committee a printed copy with a copy of the previous edition and a book in which, when it is published again, no changes have been made, and the committee, after verifying the submitted copies, proceeds in the same way as stated in § 93. § 96. If the owner of a printing house prints a spiritual book that is not approved by the spiritual censorship committee, then at least the book does not contain anything reprehensible and is worthy of approval, the entire publication is selected to the censorship committee, which forwards it to the academic board for admission at its discretion. § 97. If, without the approval of the censorship committee, a book containing the vices shown in §§ 41, 56, 57 and 58 is published, then the committee immediately reports this to the Holy Synod. The owner of the printing house is brought before the 27th court; and the printed book plant is exterminated on the basis of existing laws. § 98. The owner of the printing house, who printed in the first or second edition of the book some additions or changes that were not approved by the committee, is liable, depending on the quality of these places, either under 96 or 97 § of this charter. § 99. If during printing, due to a printing error, any sayings or meaning of an article approved by the censorship of the manuscript are changed, and the censorship does not approve this change, equally if the writer or publisher does not agree to it; then the owner of the printing house is obliged to reprint at his own expense the sheets containing such an error and thereby correct it. § 100. But if, after the censorship has approved the work for publication, the censorship subsequently, either during printing or after printing it and after submitting it for release, considers that any article of this work, approved by it, requires correction, or that the entire work cannot be released for general use, in any case this remark would have arisen from the highest authorities; then all losses incurred by the owner of the printing house, or the author, or the publisher from the printing during reprinting or prohibition, must be reimbursed from those persons who gave the approval, as if they were responsible for the loss. Notes: 1. The actual assignment of salary is left to the discretion of the superiors, without exceeding the regular position at all. 2. Any remaining balances may be used as one-time awards and allowances for employees on committees to honor special work in the service. The charter of spiritual censorship and the staff of the St. Petersburg and Moscow committees for censorship of spiritual books were approved by the highest on April 22, 1828, and published in the 2nd full. collection zak. Russian imperial, vol. 3, no. 1979 28. March 15. The opinion of Archbishop Philaret of Tver on the teaching of catechistic teachings in all churches on Sundays and holidays On December 19, 1819, and March 2, 1820, the Holy Synod had judgments on the teaching of the catechism in all churches on Sundays and holidays, and at the same time listened to the certificate issued from the previous synodal orders on this subject, after reading which, “the synodal members and the Most Reverend Anthony, Archbishop present in the Synod Yaroslavsky, verbally announced that on the subject of teaching the catechism in churches, everyone should present their thoughts separately, for general consideration.” At a meeting on March 15, 1820, Filaret, Archbishop of Tver, presented his opinion as follows: On the occasion of the information and discussion in the Holy Synod on the teaching of the Catechism to the people, I submit to the discretion of the Holy Synod the following opinion: The instruction of the Orthodox people in Christian faith and good morals is seen as subject to the following shortcomings to this day: 1) Most of the people, such as peasants and the lower class of urban residents, do not teach their children the catechism. 2) The teachings read during worship from printed books are partly unintelligible in language, partly not adapted to the needs of listeners in content; and therefore are often read without much attention or success. 3) Sermons of their own composition by the parish clergy are not spoken quite often, without observing order in time and subjects, and also, for the most part, without regard to the needs of the listeners and the degree of their understanding. 1) Those who desire Christian instruction do not find where to receive it. 2) Those who are indifferent to it are not attracted or excited, so that some of those listening to the Divine Service leave the church at the beginning of the teaching. 3) Gross ignorance leads to gross vices. 4) The schismatics, even in their own ignorance, take advantage of the ignorance of the Orthodox to seduce them into schism. For these circumstances, it seems useful to, without delay, while waiting until, according to the assumption of the Holy Synod, a catechism for the people is drawn up, to strengthen instruction in the Christian faith and good morals, especially for the common people, to use the following, or similar to the following, orders. 1) In parish churches, where the condition of the parishioners is most necessary, and where there are capable parish priests, introduce the teaching of the catechism. 2) This teaching should not be before the liturgy, as has been the case until now, but at the liturgy, during the ordinary time of the sermon, so that the teaching would be more convenient for listeners. 3) Designate all Sundays for teaching, except for the great holidays that occur on them, so that the teaching continues uninterruptedly, and so that those who wish to know when they can hear it; other holidays should be left for sermons at the discretion of the clergy. 4) Use ten to twenty minutes each time for teaching, with care so that, especially at the beginning, you do not tire the listeners with long teaching, but as their taste and zeal for listening increases, more time can be used for teaching. 5) Teaching should be in the form of sermons or conversations in which the catechistic truths would be presented in order with their main arguments and necessary explanations, with all possible application of thoughts, feelings and language to the level of understanding and to the state of the listeners, with only such caution that nothing low, rude or ridiculous is mixed into the simplicity. 6) It is desirable that teaching plans be first drawn up and reviewed by the diocesan bishops, or some people knowledgeable in this matter, on their behalf. 7) This time, as a manual and guide for teachers, we can recommend: The Orthodox Confession of Peter Mogila, the Catechism of Demetrius of Rostov, Tikhon of Voronezh - On True Christianity, and from the ancients - Catechetical Teachings of Cyril of Jerusalem, which at this time it would be useful to translate again and, after printing, distribute among the parish clergy. Filaret, Archbishop of Tver. March 15, 1820 In addition to Archbishop Philaret, on April 14, 1820, Anthony, Archbishop of Yaroslavl and Rostov, presented a special “opinion on supplying the Holy Church with worthy mentors and books of general use.” Based on the above-mentioned documents, the Holy Synod, by resolution of December 17, 1820, No. 30, decided: “in renewal and addition of previous instructions on the same subject, to confirm to the newly reverend diocesan bishops by decrees that they use all possible pastoral care for the dormition of the church instruction of the Orthodox people in the Christian faith and good morals” 29 . March 18. Comments by Archbishop Philaret of Tver on two editions of interpretations of the psalter, proposed for publication again The Moscow Synodal Printing Office, in a report dated August 4, 1819, asked for permission from the Holy Synod to print again the “interpretations of the psalter”; in 2 books, civil press. Before resolving this petition, the Holy Synod, by definition on October 10, instructed its member, Archbishop Philaret of Tver, to review the book of interpretations. On March 18, 1820, Archbishop Philaret submitted a personal note on the said book with the following content: To compare the two editions of the interpretation of the psalter, let us take Psalm LXVII 30 as an example. In the first edition, according to the presentation of several opinions about the content of this psalm, the interpreter, in agreement with Hilary and Jerome, truly believes that in this psalm the sacraments of both covenants are chanted, and, by the way, the descent of the Lord on Mount Sinai and the Ascension of Christ. The second edition says that David in this psalm solemnly describes his victories and the better state of the church under him than under Saul, and under these features only representatively of God's glory in Christ. In the first edition: may God rise again, that is, may Christ rise from the dead. This interpretation is also confirmed by Hilary, Jerome, and others. His enemies, that is, the Jews, will be scattered. In the second edition: the essence of the words is that although God temporarily allows the wicked to embitter his church, he will finally rise up and take revenge on them. In the first edition: The Lord, who gave the word to those who preach the gospel, that is, the Lord will create, that all who proclaim and preach the word of God, which is the food of the soul, will abound in the grace of words, and will proclaim to people the destinies of God with much power, that is, they will speak before kings and princes with much boldness. The king is strong - God Almighty; beauty to His home; He will share the interests of the tongues converted to the faith through the evangelists and apostles. In the second edition on the same text: here David describes those glorious victories that the people of Israel had, and so on. In the first edition: if you sleep in the middle of the border, and so on. The newest interpreters, following the rabbis who distorted the ancient pure Jewish text, are creating a great debate, legislating this verse to read like this: if you quickly recline between the blackened konobs, you will be like the krill of a dove, and like its feathers gilded. The refutation of this reading of theirs would be driven by the single importance of Blessed Jerome and 70 interpreters, to whom these ideas never even occurred to them. But we will add more, and so on. Leaving then the rabbis with their konobs, the meaning of this verse, I think, is the following: among the limit - two curls, the krill of a dove - the faith and morals of the church, silvered with the purity of wisdom and gilded with the fire of love. Augustine, Jerome, Theodoret, Euthymius. In the second edition: if you sleep, and so on, in Hebrew. As soon as you recline between the blackened tripods, you will be like the krill of a dove, and like its feathers gilded. Like a dove blackened by soot, and so on, so is a faithful person, even if he lies down between blackened tripods, and so on. This last example clearly shows that the editions completely contradict each other, and that if the interpretation of the second edition is true, then the first must, of necessity, be recognized as false. Despite this, the second edition in this very psalm refers the reader to the first, as if there is no contradiction between them: see its mysterious interpretation in the previous edition. The distinctive and comparative properties and accessories of the two interpretations are as follows. The first edition adheres to the text of the seventy, and the second corrects it to Hebrew, but not always with accuracy. The first interpretation is often testified by the holy fathers, but the second is not. The first often pays attention to the strength of each word in the text, while the second pays more attention to the entire text. The first directly gives the texts a prophetic meaning, while the second puts the direct meaning in them as historical, and allows the prophetic meaning to be secondary and adaptive. The first is sometimes not entirely grounded, the second sometimes favors Neology, which considers the psalms to be historical and moral poems, which received the form of prophecies only through the accidental application of ancient sayings to new events. There is more clarity and connection in the second edition than in the first. The prophetic and spiritual meaning is more fully and powerfully presented in the first edition than in the second. Due to these mixed circumstances, I do not dare to express a decisive opinion on the merits of either edition, leaving that to the discretion of the Holy Synod. Filaret, Archbishop of Tver. March 18, 1820 Having listened to the stated comments, the Holy Synod, by definition on April 28, recognized the need to compile one of the two editions of the book of interpretations, in accordance with the truth and rules, the importance of the subject of this book, and instructed Archbishop Philaret to enter into a detailed judgment on this subject, with an idea of ​​the subsequent to the Holy Synod. In pursuance of this determination, Archbishop Filaret presented his remarks as follows: This psalm in the Hebrew Bible does not have an inscription, but is attributed to David by seventy interpreters and by the apostles (Acts 4:25). This psalm contains a clear prophecy about the kingdom of Christ, interpreted by the apostles (Acts 4:13; Heb. 1:5). 1. Why are the nations reeling, and people having learned in vain? David, foreseeing in his spirit the future coming of the Messiah and the establishment of His kingdom through many persecutions, begins the psalm by reproaching the persecutors, crying loudly that in vain the wicked hosts are rebelling against the Messiah, and are inventing various ways to destroy His kingdom. By the name of tongues, or simply peoples, we must mean pagans; for this is what the apostles understood (Acts 4), and this is how this word is usually used in the books of the Old Testament. By the name of the people we mean the Jews. It is appropriately said about the pagans: they staggered, or were indignant, like mad and frantic; It is also decent about the Jews: they learned in vain; for they contrived and conspired to kill Jesus. 2) The kings of the earth appeared, and the princes gathered together against the Lord and against His Christ. Previously he spoke in general about the rebels and the indignation, but now he shows in particular who the leaders of the indignation were, and against whom to raise the rebellion. The leaders of the disturbance are the mighty of the earth 31; rebellion against the Lord God and Christ the God-man. The first to be indignant in this way was King Herod, as we read from the Evangelist Matthew (Matthew 2), and he was followed by princes and other noble people. King Herod was troubled, and all Jerusalem with him. Then, during the suffering of Christ, another Herod and Pontius Pilate rebelled against Christ. Finally, even after the Ascension of Christ, the persecution of Christianity received special force from the power of emperors, kings and nobles. Although this rebellion was actually raised against Christ, and not directly against God, and even, on the part of the Jews, under the pretext of defending the honor and glory of God, in truth it was also against God; for Christ by his deeds proved that he is the true Son of God, and whoever rebels against the true Son also rebels against the Father. 3 Let us break their bonds, and cast away their yoke from us. Here the prophet shows the reason why kings and princes, pagans and people rebelled against Christ. They rebelled in order not to submit to His law, which is contrary to the feelings of the flesh and the wisdom of man. Thus, these words are pronounced on behalf of the indignant kings and princes. As if the prophet had said this: the kings of the earth have risen and the princes have gathered together against the Lord and against His Christ, and they say to each other: let us break their bonds, and throw off their yoke from us, that is, we will not submit to the law of Christ, and to God who sent Him. The wicked call the law and commandments of Christ chains and burdens according to their feelings. In the very essence, and for pious people, the law of God is sweeter than honey and honeycomb, and more desirable than gold and much honest stone; Christ's yoke is easy and His burden is light. 4. He who lives in heaven will laugh at them, and the Lord will mock them. The prophet shows what will be the consequence of the rebellion and rebellious cry of the wicked. They will not succeed in their enterprise against the law of Christ; for this law is from God, and no one can resist God. Here he appropriately refers to God as living in heaven: the powerful of the earth, who rebelled against Christ, are not dealing with earthly beings, but with him who lives in heaven; their efforts will not shake heaven, but the one who lives in heaven sees everything and controls everything invisibly, and therefore will easily destroy their enterprises and scatter their advice. At the beginning He will not even appear indignant and mutually opposed to them; He will respond to their rebellious cry with contempt: he will laugh at them, he will scold them. In fact, when the persecutors arose, the servants of the kingdom of Christ, like He himself, suffered and died as defenseless. But how deceived the persecutors were! Their imaginary successes were the very tools with which the Lord disgraced their enterprises. Jesus suffered and died, but through this very thing in the resurrection he assumed his royal power in heaven and on earth, and unshakably established his kingdom forever. Christians suffered and died, but the martyrdoms that were thought to exterminate Christianity served to strengthen and spread it. The persecutors themselves usually died in disastrous and humiliating births of death. The Jewish synagogue and pagan superstition came into ridicule throughout the world 32 . 5. Then he will speak out against them with his anger and will crush me with his wrath. Then, like the living one in heaven, like omnipotent and unapproachable, he responds to the insolence of his enemies with contempt, like the righteous one, He shows them his anger. Actually, there is no rage or anger in God. But just as, noticing human actions of punishment, especially severe ones, we are accustomed to conclude about the anger of the punisher, similarly when we see, according to the justice of God, punishments sent to unrepentant people, especially severe and unexpected ones, then we also say about God that he is angry. God speaks, and action follows His word. He speaks a word of wrath; and as soon as the word comes out of the mouth, so quickly the wrath of God is accomplished through confusion and the execution of the guilty. So Herod was struck by an angel, among the people's disgrace. 6. And I am appointed king by him over Zion, His holy mountain, to proclaim the commandment of the Lord. First, the prophet uttered the rebellious words of the enemies of God and Christ: “Let us break their bonds,” and so on. Now, in contrast to their cry, introduce Christ himself speaking; as if the prophet had said this: the pagans and the people, the kings and the princes, are speaking against God and Christ: let us break their bonds, but God will laugh at them, and the Son of God will say to them: I have been appointed king not by man, but by God, and therefore I am not afraid of the threats and rebuke of men. And since the enemies of the Son of God do not understand where and how He reigns, he declares that He has been appointed king over Zion, the holy mountain of God, that is, over the church, of which the image is the city of Jerusalem and Mount Zion, and that this installation is based on the command or determination of God, which he will pronounce for this, as if from the lips of God the Father himself. For the last words of the Hebrew verse can be translated as follows: I will proclaim His decree. 7) The Lord spoke to me: You are my son: I have given birth to You today. The Son of God continues his speech, and as if (?) sets out a definition about Himself, decreed by God the Father. It begins with these words: You are my son: I gave birth to You today. This saying is given and explained by the apostles in two places. Firstly, in the book of the Acts of the Apostles (Acts 12:32): and we preach to you the promise that was to the fathers, that God has fulfilled this for us their children, having raised up Jesus, just as it is written in the second psalm: You are my son: today I have begotten You. Secondly, in the Epistle to the Hebrews (Heb. 1:4-5): Because he was better than the angels, he inherited a name more glorious than them. To whom should the angel say: My son art thou: I have given birth to thee this day! According to these apostolic explanations, the full meaning of the saying should be as follows: God the Father, in the depths of his eternity, where there is no change and movement of time, where there is no past, past and expected future, but the eternally unchangeable, now or today, gives birth to a Son of one essence with Himself, and for this consubstantiality reveals him to be superior to all angels, and the Lord of the very principles and powers of heaven; and after the incarnation of this Only Begotten by the miraculous resurrection from the dead, reviving His human nature into divine life, thereby again revealing Him as the Lord and king of angels and men, creatures of heaven and earth, as He Himself declared to the apostles, after His resurrection: all power in heaven and on earth has been given to me (Matthew 28:18). In the first edition there follows another interpretation, which the writer bases on the church order, but in the second edition this church interpretation is refuted. It is possible, in my opinion, to extract a decent interpretation from the two editions, with a little correction on the part of the worker. But I cannot take this upon myself, partly due to lack of time, partly because I cannot, with my own conviction, always adhere to the limits set by both books. By resolution of July 6, 1822, the Holy Synod allowed the Moscow Synodal Printing House to print, in 8-page sheets, in civil letters, interpretations of the Psalter, on semi-Alexandrian white non-glued paper, 600 copies 33 . May 5. Opinion of Archbishop Philaret of Tver on the proposal to collect from newly appointed priests, deacons and clerks for letters and printed oaths, to increase the salaries of the servants of the Moscow Synodal Printing House In October 1817, the servants of the Moscow Synodal Printing House submitted an all-submissive petition to improve their condition, due to the needs they were suffering. According to the most submissive report of this petition, the Holy Synod has been ordered to enter into a detailed consideration of the needs of the petitioners and present a positive opinion on ways to ensure their maintenance. The Holy Synod, after collecting the necessary information, by resolution dated October 25/December 30 of the same year, decided: 1) To leave, pending discretion, the present number of mills in the printing house, that is, for books of the church press 20, and for civil and classical books 12, and for the future, allow, if necessary, to add, as before, the number of both mills and craftsmen. At the camps, maintain: typesetters, teredor workers, batyr workers, lifters and wordsmiths 180 people, for various arts and skills in the field of book printing 21 people; to manage the printing house, have a director and a friend; at the office - clerical officials, proofreaders with readers and other servants - 74 people, and to have a depot, or reserve, for all ranks of artisans up to 50 people, a total of 331 people. 2) The rank of artisans is determined, as before, from the children of artisans, as well as from the clergy. 3) All of the foremen are paid a salary and assigned apartments with heating; In addition, to give reasonable money to typesetters and printers, on a par with the university printing house, and to the wordsmiths - as is now done in the synodal printing house. Currently, up to 49,192 rubles are allocated from the proceeds from the printing and sale of books for the maintenance of officials and craftsmen of the printing house. The increase is 41,650 rubles, totaling 90,842 rubles. 4) Craftsmen who, with good behavior, have been producing work for more than 6 years, are now given a lump sum reward, in addition to their salary, to large families for 50 rubles, for small families and singles for 40 rubles. For the future, set the service life in the printing house with actual work at 15 years. Those of them who turn out to be incapable of clerical rank, but are excellent in behavior and work, after 6 years from taking office, will be rewarded with money from 40 to 50 rubles. The artisans, after 15 years, if they do not wish to remain at the printing house any longer, leave the spiritual department for the secular, to choose a type of life, according to their desire. Those same artisans, who will continue to serve in the printing house for longer than 15 years and will become completely exhausted from work, upon their dismissal, allow the Synod to determine pensions upon death, in accordance with the highest regulations approved in 1764. 5) In order to keep the artisans from negligence, drunkenness and unauthorized absences, make it a rule that reprimands should be given in front of their comrades, and if these means do not have an effect on them, then support them for several days on bread and water, especially intemperate ones, giving them with their families, during their absence from duty, one salary, and give the extra money instead to the workers; further move to the lower ranks, that is, typesetters to teredorshchik, batyrshchik and watchman. But if all such means do not serve to correct the culprit, then send him to the provincial government for assignment to military service, or wherever he turns out to be fit. 6) To increase the printing capital for the future and to speedily pay the commission of the religious schools engaged in the printing of money, in addition to printing classical books from the printing revenues on account of this, printing in the synodal printing houses, according to the number of all churches, sheets with spaces not only for metric books, but also for confessionals, as well as for the note of church candle and purse income and expenses, can serve as no small aid, according to samples established for this purpose, assuming each sheet is no more expensive than 5 kopecks, which will amount to an annual profit of up to 15,000 rubles. 7) Those of the artisans who, with respectable behavior, show the ability to perform clerical service, shall be dismissed, at the discretion of the authorities, from the rank of artisans and from the position associated with it, after 6 years from taking office. Those dismissed in this way can be assigned to serve in the department of the printing house itself, or in other units and departments, and receive the corresponding ranks, according to the general rules that exist for this purpose. Having examined this decree, the Minister of Spiritual Affairs and Public Education, Prince A. N. Golitsyn, found that some articles concerning the increase in printing capital were not introduced into it, which are as follows: a) permission to print calendar calendars, with images of holidays and saints, so that they would be available in churches on naloyas, b) so that, for letters issued from printing houses, to collect from priests according to 75 kopecks, from deacons 65 kopecks, and from clerks 30 kopecks, and c) that, when promoting to the clergy and ordination to the surplice, according to the force of the spiritual regulations, a printed oath should be attached to everyone’s deed, with a payment to the printing house for each copy of 15 kopecks. Recognizing the usefulness of all the above articles, in order to preserve unity in the new regulations on the Moscow synodal printing house, to include in the all-subject report, Prince Golitsyn instructed the synodal chief prosecutor, Prince Meshchersky, to propose to the Holy Synod whether it would not be appropriate, for proper considerations, to introduce all those articles into the report, so that at one time the cramped situation of the artisans could be resolved Moscow Synodal Printing House, as well as methods related to increasing the capital of the printing house itself. According to the content of the stated comments of Prince Golitsyn, the Holy Synod, Archbishop Filaret, dated May 5, 1820, apparently agreed with the copy, and presented a special opinion with the following content: Agreeing with all the provisions made, I am obliged, in accordance with my inner conviction, to express a special opinion on one subject, namely: according to the assumption, to collect 75 kopecks from newly appointed priests for diplomas, from deacons 65, from clergymen 30, and from each of them for a printed sheet of oath 15 kopecks, which would amount to a one-time payment from the priest of no more 90 kopecks, less from a deacon and a clerk, and this payment from the clergy would be used to increase the salaries of printing servants. I cannot agree to this assumption for the following reasons and considerations: 1) Since the time of the Orthodox kings Constantine, and in Russia Vladimir, the Christ-loving state government has tried to provide the clergy with freedom from large and small taxes of all kinds. Therefore, the church government to introduce a tax on the clergy, although small, does not agree, in my opinion, with the spirit of not only church, but also civil government in Russia. 2) Registration office work is exempted from the use of stamp paper by state legislation. The tax of 90 kopecks on sheets of charter and oath is of exactly the same kind as the tax on stamped paper. From this it follows that the introduction of a tax on certificates of diploma and oath is inconsistent with the spirit of state legislation. It would be strange for the church government to burden the clergy with something from which the state government exempts them. 3) The protocol states that the highest permission was not given to increase the church collection on the table of the clergy from those supplied to the priest and deacon for a ruble, and from the clerics for half a ruble, despite the fact that such an assumption, due to the poverty of the clergy, is necessary, and the very establishment, according to church order, is usually from ancient times, and fair; for when the clergy sings for the initiate and serves him in sacred rites, then it is natural for the initiate, as a sign of gratitude, to present something to the table of those who have worked and those in need. But if the Sovereign’s love for mankind limits in some way church custom, so as not to burden the poor henchmen, then how much more should he not burden them with taxes from outsiders. 4) I should say it more clearly. I admit that, in my opinion, there is no justice in taking several hryvnias from priests, deacons and clerks in order to increase the salaries of printing workers with this tax. 5) The protocol says that such a payment cannot be considered a tax, because it is a one-time payment. But, in my opinion, a one-time tax is still a tax. The rise of clear money also concerns a one-time collection, but it is not approved by the highest. 6) This one-time tax, or, if you prefer, payment, is especially burdensome because it falls on people of the poorest condition, at the poorest time of their lives. And the deacon, entering the priesthood, especially if at the same time he must move, is in extreme difficulty regarding his household; What can we say about the students, the helpless orphans entering the poorest clerkships? They often do not have enough for bread and rent. 7) If an allowance is needed for the servants of the printing house, then justice requires that this allowance be provided by all those who use the printing house, that is, all the book buyers, or those of them who are less constrained by need. So, in my opinion, it would be both fair and convenient for the estimated collection from the clergy for letters of 1350 rubles and for sworn papers of 390 rubles, as an insignificant amount, or to be distributed as percentages on all books coming out of the printing house, or especially on those that do not cost much, but are sold in large numbers, such as for example alphabet books, which overlay, spreading to all states, would be both fair and not burdensome. Filaret, Archbishop of Tver, 1820, May 5 days The Holy Synod, after hearing the proposal of the Synodal Chief Prosecutor and the said opinion of Archbishop Philaret, by ruling on May 10/July 7 of the same 1820, supplemented the report with the following provisions: “1) a considerable aid to the increase of typographical capital can be the printing of calendars in synodal printing houses, with images of holidays and saints, to maintain them in insufficient churches on leashes, instead of picturesque ones, and for sale to those who wish. But since the holy calendar is also printed by free masters, it is necessary to prohibit this, and instead cancel the previous decree, which allowed the printing of sheets with spaces in free printing houses, and 2) do not make increases for diplomas and oaths of priests and ecclesiastical ministers, out of respect for the circumstances described in the opinion of the Right Reverend of Tver, and do not include them in the report; and how during the past year 1819, educational alphabets with the shortest catechism were printed in the Moscow Synodal Printing House from 60 factories, i.e. 72,000 copies, each consisting of three sheets of writing paper, of which one is printed with cinnabar, and is sold for 12 kopecks, then, in return for the increase expected for letters, make one for the mentioned alphabet at 3 kopecks. per copy and produce for sale at 15 kopecks. each, in notebooks, and in binding with the addition of the money used for it.” These additions were included in the most obedient report, which was approved by the highest on January 24, 1822. 34 May 17. Remarks by Archbishop Philaret of Tver, made on a note by the rector of the St. Petersburg seminary, Archimandrite Polycarp, and the archpriest of the Kazan Cathedral, John Bedrinsky, about the works they examined The censorship committee established at the St. Petersburg Theological Academy was forwarded from the commission of theological schools, dated March 10 and April 24, 1819: a) instructive words, with their translation into the Chuvash language, by the priest of the village of Chemeev, Yadrinsky district, Kazan diocese, Almazov, and b) a presentation of the conciliar message St. Apostle James, teacher of the Voronezh seminary of Hieromonk Hilary, so that the committee, after considering the Russian text of the first manuscript and the 2nd work, returned these manuscripts to the commission, with an opinion on them. On April 9, 1820, the committee presented the commission with notes from: a) the rector of the seminary, Archimandrite Polycarp, with a review of the first manuscript, and b) the archpriest of the Kazan Cathedral, John of Bedrinsky, with a review of the second. A member of the commission, Archbishop Filaret, wrote on the first of these notes: The censor deals more with words than with deeds. Here are some notes about the matter. In the words of 1818, on a sheet. 10 the story about Aristide is told: what is it for the Chuvash? On a sheet. 56 it says: first we talked about repentance and confession, etc. But before this there is no sermon about repentance, but before this sermon there is a sermon about the Last Judgment. From this we can conclude that priest Almazov did not compose this sermon, but translated someone else’s, without considering the absurdity of pointing to a previous sermon, which he did not translate and did not speak. On a sheet. 60 and further it is said that the pagan Pliny wrote about matins and liturgy. This scholarship is also not for the Chuvash. In general, these sermons are not suitable for publication because some are good, but not for the Chuvash, and they have already been published in Russian; some are only excerpts taken from sermons, and some, which are closer to the needs and concept of the Chuvash, lack order and connection in thoughts. One sermon on Christian education is decent, simple and edifying, and therefore can profitably be published in Russian and Chuvash. Amen is in vain translated by the word rank. On the second note, against the words on the back of sheet 10, “You have heard the patience of Job and seen the death of the Lord” (these last words are left without explanation), Archbishop Philaret noted. Not true, the explanation is made in the following words: you heard how the all-good and most merciful God crowned him. The censor did not understand the interpretation because he himself did not understand the words being interpreted properly 35 . June "" day. Report from Archbishop Philaret of Tver to the commission of theological schools on the audit of the Moscow Theological Academy Prince A. N. Golitsyn informed the internal board of the Moscow Theological Academy: “the commission of theological schools found it useful, during the upcoming second course of study at the Moscow Academy, to entrust its member, the Most Reverend Archbishop of Tver, who went to review his diocese, to be a witness to the final test at the academy. As a result, the academic board is ordered to complete preliminary tests before the 20th of next June, and immediately after that to begin compiling rank lists for presentation to His Eminence Archbishop Philaret, who is also entrusted by the commission to take up the remaining time, until the legal deadline for the end of academic studies, that is, until the 26th day of the same month, to review the academy. This review will consist, firstly, in the fact that the Right Reverend Archbishop Philaret, having received from the academic board professorial certificates about students and preliminary rank lists compiled by the board based on preliminary tests within three days, or as long as necessary, will carry out a new internal test, which should be followed by open tests and the final approval of rank lists, by common agreement of the reviewer and the conference; secondly, turn your attention to the state of the academy in its other parts and relationships.” This was also reported to Eminence Philaret. In June, Archbishop Filaret wrote: Commission of theological schools from Filaret, Archbishop of Tver, report. How the review of the Moscow Theological Academy, entrusted to me by the commission of theological schools, began and continues, the commission deigns to see from the journal lists presented here, under the letters: A.V.S. I refrain from making comments about the state of the classes this time because the information I acquired during preliminary tests, which are necessarily brief, requires further verification and addition through observation of public tests, and through examination of some lessons written by teachers, which I try to do as time permits. Filaret, Archbishop of Tver. No. 186. Sergius Lavra. June, 1820 The following documents are attached to this report: A. 1820, June 19th day. At five o'clock in the afternoon the survey of the Moscow Theological Academy began, which, due to the upcoming non-school day, began with a written test. The subject of the essay for students of the higher department is the saying of the Apostle Paul: “But we all behold with open face the glory of the Lord; we are being transformed into the same image from glory to glory, as by the Spirit of the Lord (2 Cor. 3:18).” In explaining this saying, the question must be resolved: what state is being described here and how is it achieved? Students of the lower department are assigned a question to write: what kind of knowledge is perfect: visual (cognitio intuitiva), or rational (discursiva)? A daily time limit of 36 is given for this exercise. V. 1820, June 21 days At nine o'clock in the morning, in the presence of His Eminence, Synodal Member Seraphim, Metropolitan of Moscow and Kolomna and Knight, the oral examination of students in the class of theological sciences began, in accordance with the rank lists compiled according to the internal preliminary test. Ten students were tested. Student Azbukin distinguished himself in this test. The meeting ended at half past one in the afternoon. That same day, at three o'clock in the afternoon, the test also continued. 17 people were tested. The meeting ended at six o'clock in the afternoon. After this, some of the students’ essays, written in the past 24 hours, were read. Of these, the essay by higher education student Voskresensky 37 turned out to be excellent. S. 1820, June 22 days At eight o'clock in the morning the audit test in theological sciences continued. Twenty-eight people were tested. The meeting ended at 12 o'clock. That same day, at three o'clock in the afternoon, there was an oral test in church history. There were twenty-four students in the test, occupying the highest places on the rank list. Others, due to the short time allocated for inspection of the academy, were left without the auditor's test. This test lasted two hours and a half. After this, for one hour, some of the students of the higher department were tested in the Hebrew language. A member of the conference, an archpriest of the Moscow cathedral 38, took part in this test. June 30. Report from Archbishop Philaret of Tver to the commission of theological schools about his open testing of students of the Moscow Theological Academy The audit test of students of the Moscow Theological Academy with two meetings on the 23rd day of this month was completed. On the 24th, 25th and 26th days, three meetings carried out an open test. Although the preliminary rank list was compiled by the academic conference even before the audit test, and although during the audit and open tests it was constantly verified by the answers and essays of students; however, to compile, by agreement of the auditor with the conference, a decisive discharge list at the end of the open test, it took about another day of time, which is why it was signed on 27 days. Since my other duties required my departure from the academy on that very day, I did not have time to receive from the academic board the proper extracts from the journal about the continuation of the review of the academy; I'll be glad to present them when I receive them by mail. I hasten to present the list of ranks to the commission of theological schools in the most respectful manner, so that slowness in this does not cause slowness in further orders on this occasion. Filaret, Archbishop of Tver. No. 187. Tver. June 30. 1820 Signed: Seraphim, Metropolitan of Moscow, Filaret, Archbishop of Tver; Academy Rector, Archimandrite Kirill; inspector hieromonk Platon; professor of philosophy, protopresbyter Kutnevich; Bachelor of Theological Sciences, Hieromonk Moses. On July 12, the commission of theological schools decided: “1) to take into account the reports of His Grace Philaret, Archbishop of Tver, about the test carried out to the students of the Moscow Theological Academy; 2) approve the rank list of students of the higher department of the academy, and, after leaving a copy of it on file, forward the original one to the academic conference, along with copies of printed master’s diplomas that are available in the commission, allowing the conference to manage the supply of certificates and diplomas to those who have been approved for academic degrees” 50. July 5th. Report from Archbishop Filaret of Tver to the commission of theological schools on the state of the Moscow Theological Academy Report to the Commission of Theological Schools from Filaret, Archbishop of Tver. As part of the information about the Moscow Theological Academy, on the occasion of its review, I most respectfully present to the commission of theological schools a complete summary of the theological lessons of the completed second year, and a printed copy of the summary 51 on various subjects of the open examination. Having had the opportunity, on behalf of the commission of theological schools, to observe the state of this academy three times, I considered it appropriate under the circumstances to propose in writing to the academic board some of the consequences of my observations. I also present a list of this proposal. The commission of theological schools is pleased to see in it everything that I am obliged to present to it as a report on the review carried out on the educational and moral side. The economic condition of the academy, as far as I could see, is also in increasing improvement. The renovation of the main academic building by changing the roof and setting up a meeting hall inside it, which was nearing completion when I was there, gives this building greater strength and advantageous location. The former meeting hall will become the cramped space of the academic library. Unfortunately, in the newly built academic building, the ground floor still shows signs of dampness, which continues, perhaps, from the fact that during the construction itself the pond located nearby was filled in without being drained. The academic board, after unsuccessful efforts, promises to make new efforts to correct this building. The hospital was found in a tidy condition. It is understood that a supply of some medicinal plants for her is made at home under the care of a doctor. Actually, the Academy continues to receive pharmaceutical medicines from the charitable zeal of State Councilor Smolyansky. And in the academic office there is an order characteristic of this place. The works of writing are divided among several students, who find them combined with the essential position of a student, and such combination, whenever possible, is useful in that it familiarizes people preparing for school service with the school administration. I brought the attention of the academic board to the attention of the academic board on another occasion, as can be seen from the attached list of proposals, which prevents the proper adoption of opinions and resolutions at meetings. Disabled people serving at the academy complained to me about the extreme poverty of the content they received from the academy. Having rejected their request, as not belonging to me, I mention this here only as an example of how necessary it really was to raise school salaries, now undertaken by the commission of theological schools. In conclusion, I inform the commission of theological schools for the second time that the remaining lists from the journals of review and open testing of the academy are not being presented now due to non-receipt of them from the board via mail. Filaret, Archbishop of Tver. No. 203. Tver. July 5, 1820 Attached to this report is a list of proposals to the internal board of the Moscow Theological Academy with the following content: Having, by the will of the authorities, made three, one after another, reviews of this academy, and through this in some way become a witness of its gradual efforts to achieve perfection since its new formation, after each time verbal communications with the authorities and teachers about the subjects that required it, I consider it not only agreeable with the circumstances, but also necessary, by virtue of the instructions given to me, to propose in writing to the academic board some consequences from the observations made over the state of the academy. During the six years of its new existence, the academy, while it was already engaged in the education of spiritual youth, was, one might say, undergoing the very state of its own education. This education was carried out with the blessing of God. One can hope that the seventh year of the academy will begin its coming of age. In the eldest of the commanders and mentors one can see both the maturity of concepts and the power of influencing the spirit of the students. The younger ones for the most part live up to the hopes raised upon their election. The circle of pupils seems to be gradually more concentrated in the pursuit of a common goal, for the true formation of the spirit according to the laws of active Christianity. This, as far as I have been given the opportunity to see, is the general view of this academy at the end of its second academic year. Some special objects have something special to say. The abstract of theological sciences presented for the test, and the test itself, showed a fairly comfortable state of this class. In terms of interpretative theology, there is a noticeable lack of the latest philological aids needed to accurately determine the external meaning of Holy Scripture and to protect it from reinterpretation. The academic board must take care of replenishing this deficiency by extracting some of the newest books in this area, in the use of which, however, one must firmly adhere to the apostolic rule: keep everything that is tempting, keep what is good, and clear away from every evil thing. Often among the newest German writers, skillful philology covers up poor theology. It would be useful to supplement the system of polemical theology with an article about the schisms that have arisen and continue in the Russian Church and about the way to expose them. The church history class, apparently, did not extend its research beyond the textbook, but it made more use of this guidance in the current than in the previous academic course. In the lessons of church eloquence, the concept of a church speaker was presented as too intense and unsatisfactorily systematic. However, this will certainly be improved with the continued zeal and increasing experience of the teacher. The class of philosophical sciences, formed by the activities of the current professor based on sound principles and a good spirit, represents good sowing in such a field, which, if I may put it this way, since the early days of criticism passed through it, has for the most part been overgrown with wild grass. What, due to circumstances independent of arbitrariness, was not accomplished in this course, will hopefully be supplemented by the thoroughness of what was taught and the diligence of those who listened. In the lessons of general history, one should have noted with approval the direction towards what is called the philosophy of history. However, the current test did not show new activity in this class, in comparison with what was visible in the previous review. The academic board should pay vigilant attention to the lack of sense of hearing 52 of the professor of this class, which is not overcome by presence of mind, and whether this does not hinder the perfection of the reports verbally required from students in the lessons they hear. In the lessons of general literature, the theoretical part seems to be widespread beyond the limits of the needs of the theological school, and not quite clear due to the extensive foreign philosophical and aesthetic terminology, which gives the science of the beautiful form of ugliness more than thoroughness. In the presentation of these lessons, one also noticed the brilliance of recitation rather than the accuracy of the system. The outline names many types of poetic compositions, many of which are all students of the Theological Academy, and many will never write all of them; meanwhile, neither the outline nor the test presented the rules for the arrangement of oratorical speech, which, of course, are necessary for each of them. Justice requires that we not remain silent in this remark that even through some shortcomings the ability and diligence of the teacher was visible. His further experience in the position and the leadership of the head of the academic part of the academy will put this department in a position decent for the place in which it is located. Regarding the Department of Mathematics and Physics, which is also occupied by one of the juniors, I can allow myself one particular remark: in the physics lessons there are signs of his own activity, which justifies one hope and grounds another. The Hebrew language, as far as one could notice during the trial, is taught thoroughly; Perhaps, however, a new effort is still needed so that the academy in this regard can create a professor for itself. The Greek language class requires new efforts to improve it. The teachers, apparently, were not far ahead of the students, although, perhaps, this was mainly due to the accidental departure of the former professor of this department 53. And knowledge of the French language did not so much seem extensive as it should be simple for those who know the Latin language. It is useful to pay more attention to improving pronunciation. The perfection is not great, but the shortcoming is sometimes considerable due to the circumstances and consequences. I cannot keep silent about the commendable exercise of the academy students in church singing. Their skill in this matter more or less testifies to the desire with which it is done, and their attention to the participation of the spirit. No matter what anyone thinks, for me the singing of students in church was an important part of their test, in which, through the mood of sounds, the mood of the spirit was tested, and with tenderness the approval of a feeling was expressed, no less significant than the approval of a thought. In order to provide the authorities with experimental evidence about the state of teaching in the academy, it is desirable that the academic board, either through me, or directly to the commission of theological schools, present interpretative lessons on the Epistle to the Hebrews, some part (if not all) of philosophical lessons for the first time, and what else it considers from other works of students. From the students' essays, submit those that were assigned to be read at the open test. Finally, with a common appeal with the academy, I appeal to the Master of Wisdom (remembering this church song sung by the pupils in the meeting hall), may he establish in this monastery of teaching the abode of his true wisdom, and thus (I will say again not in my word, in support of mine) I commend you, brethren, to God and to the word of His grace, which is able to reward and give you an inheritance among the sanctified of all (Acts. 20). Filaret, Archbishop of Tver. Tver. July 5, 1820 54 July 7. Report from Archbishop Philaret of Tver to the commission of theological schools, with reviews of the officials and students at the Moscow Theological Academy Based on the charter of theological academies, I respectfully present the last part of the report on the review of the Moscow theological academy, that is, the list of leaders and students, with certificates about them, at the discretion of the commission of theological schools. Filaret, Archbishop of Tver. No. 206. July 7 days, 1820 Information about the leaders and students at the Moscow Theological Academy. I testify. Filaret, Archbishop of Tver. July 7, 1820 Reports dated July 5 and 7 were entered into the journal of the commission of theological schools, which contains the following resolution of Archbishop Philaret: Upon the report of the auditor about the order found everywhere and about these proposals for correcting some particular deviations from the charter, express gratitude to the senior officials on behalf of the commission, and otherwise from the academic board. The housekeeper could be given 400 rubles as a reward. from academic amounts; also to the staff doctor Vitovsky, at the discretion of the local authorities, and to the state councilor Smolyansky to express gratitude through printing in newspapers about his donations. Based on this resolution, the commission decided on July 31: “the report of His Grace Philaret, Archbishop of Tver, on the state of the Moscow Theological Academy in the educational, economic and writing departments, following his proposal to the academic board to correct some particular shortcomings he noticed, taking into account, to do the following: a) the academy’s rector, professor of theological sciences, Archimandrite Kirill, for the improvement of the class he led and exemplary diligence, both in rector and professorships, to express gratitude on behalf of the commission; b) bachelors of theological sciences - Hieromonks Plato and Moses, church history and French language to Hieromonk Sergius, church literature Potapov, professor of philosophy Archpriest Kugnevich and his assistant Golubinsky, bachelor of mathematics and German language Delitsyn and professor of Hebrew Tyazhelov, for diligence in the position and success in knowledge, express approval; c) the housekeeper Hieromonk Methodius, as a reward for his activities and in respect of his insufficient wealth, is given a one-time annual salary, according to the state on June 20, 1808, four hundred rubles from the economic sums held by the department of the Moscow academic board; d) to the doctor serving at the academy, the staff doctor Vitovsky, through whose care, as the Right Reverend Archbishop Philaret testified, the supply of some plants needed for the academic hospital is made at home, give a monetary reward, at the discretion of the local school authorities, also from the sums of the academic department, and Mr. to State Councilor Smolyansky, who donated pharmaceutical medicines to the Academy, to express his gratitude through the statements published in both capitals 69. July 14. Report from Archbishop Philaret of Tver to the commission of theological schools on the audit of the Moscow Theological Academy Commission of theological schools from Filaret, Archbishop of Tver, report. I present the rank list of students of the Moscow Theological Academy of the lower department 70, and five other lists from the review magazines and together with the open examination of the academy, with this respect to the commission of theological schools, with the explanation that I could not present them earlier, since I only received them today, not excluding the rank list, which, due to the speed of my departure from the academy, was left with the entire board for making a copy of it for the affairs of the board. Filaret, Archbishop of Tver. No. 223, July 14 days, 1820 The following documents are attached to this report: At eight and a half in the morning there was an examination test in the class of church literature. It lasted an hour and a half. Then there was a test of some students in the Greek language, for one half an hour. A member of the conference, the archpriest of the Moscow Assumption Cathedral, took a special part in this test. For this there was a test in the philosophical sciences. This lasted an hour and a half. That same day, at three and a half in the afternoon, there was a test in the general literature class. It lasted one hour. Finally there was a test in the world history class. This also lasted one hour. In 1820, June had 24 days. At nine o'clock in the morning, in the presence of members of the commission of theological schools: His Eminence, Seraphim, Metropolitan of Moscow and Kolomna and Cavalier, and Filaret, Archbishop of Tver and Kashin, members of conferences and other invited clergy, an open test was carried out for students of the higher department in the classes of theological sciences and church history, especially in interpretive and active theology. For experience in interpretation, some passages from the letter of the Apostle Paul to the Hebrews were examined. Some of the external members of the conference also took part in the trial. The scheduled reading of student Ovsov's essay on the book of Ecclesiastes has been postponed due to the continuation of the oral test in theological sciences. The meeting ended at half past two in the afternoon. In 1820, June 25th day. At three o'clock in the afternoon, in the presence of members of the Holy Synod and the commission of theological schools: their eminences, the Most Reverend Seraphim, Metropolitan of Moscow and Kolomna, Philaret, Archbishop of Tver and Kashin, members of the conference and other invited clergy, there was an open test in the class of church literature, and for the analytical experience the reader was a student Pyatnitsky's own speech analysis St. Vasily about baptism. This test lasted an hour and a half. Then the subjects were students of the lower division in the class of general literature. This test lasted an hour. After that, some of the students of the higher department were tested in Hebrew and German for one hour. The meeting ended at half past seven. In 1820, June 26 days. At nine o'clock in the morning, in the presence of members of the Holy Synod and the commission of theological schools: their eminences, the Most Reverend Seraphim, Metropolitan of Moscow and Kolomna, Philaret Archbishop of Tver and Kashin, members of conferences, and other invited clergy, there was an open test for students of the lower department of psychology, ancient and modern history of philosophical systems, mechanics and physics for three hours and one quarter. After that, some of the students of the higher department were tested in Greek and French for half an hour. The meeting ended at the last quarter of the first hour in the afternoon, and was concluded with the spiritual singing of all the students. In 1820, June 27 days. At eight o'clock in the morning, a member of the Holy Synod and the commission of theological schools, His Eminence Philaret, Archbishop of Tver and Kashin, with members of the internal academic board, inspected the academic buildings, the academic office, the hospital and the library. The review lasted one hour 71 . July 25. Letter from Archbishop Filaret of Tver to the head of the affairs of the commission of theological schools I.I. Yastrebtsov 72, regarding two proposals from the board of the Moscow Theological Academy regarding the replacement of teaching positions in the academy and in theological seminaries The board of the Moscow Theological Academy, recognizing the need to make some changes in the personnel of academic professors, in a submission dated July 7, No. 242, requested permission from the commission of theological schools: 1) A rector’s vacancy at the Tula Seminary should be provided to the Bachelor of Theological Sciences, Hieromonk Moses, so that the position of Bachelor of Theological Sciences would be entrusted to the student Peter Azbukin; 2) to the professor of philosophical sciences, Protopresbyter Vasily Kutnevich, out of respect for his experience and to facilitate his work, in addition to his existing bachelor Theodore Golubinsky, another student, Vasily Voskresensky; 3) professor of Hebrew language Arseny Tyazhelov, out of respect for his information and works, should be appointed professor of both Hebrew and Greek languages, leaving with him two bachelors for the lower department: in Hebrew - bachelor of Greek by Hieromonk Amphilochius, in Greek - student Peter Pyatnitsky; 4) place Hieromonk Sergius, bachelor of church history, in the vacancy of inspector and professor in philosophy that opened at the Kaluga seminary, so that the teaching of church history at the academy would be entrusted to student Nikolai Solovyov; and 5) the teaching of the French language, which hitherto belonged to Bachelor Sergius, will be entrusted to the Bachelor of Mathematics and German Language Pyotr Delitsyn, and the German language, instead of Delitsyn, will be given to the Bachelor of Philosophical Sciences Feodor Golubinsky. In another submission, No. 243, the board reported to the commission of theological schools that of those who completed the course of academic students, due to the lack of teaching positions in seminaries in the Moscow and Kazan districts, the following remain without appointment: Feodor Platonov, Ivan Zimin, Grigory Popov, Andrei Khlamov, Nikolai Kastalsky, “Peter Dobrokhotov, Evfimy Remezov, Evgeny Potemkin, Simeon Rozov, Vasily Blagoveshchensky, Nikolay Spassky, Alexey Belovodsky, Nikolay Yakovlev, Sergey Nikolsky, Vasily Glagolev. Of these students, the academic board especially brought into the attention of the higher authorities Feodor Platonov and Ivan Zimin, as they were primarily capable of holding professorships over others. Both of these papers were sent for the conclusion of Archbishop Philaret, who on this occasion wrote to the governor of the affairs of the commission of theological schools: Dear Sir Ivan Ivanovich! I am returning the two original papers that I received from you, and I am leaving a copy from the rank list with me in case of emergency, since you will have no shortage of copies. The opinions required of me this time, as far as I can imagine, should be as follows: The representation of the academic board, No. 242, about persons who are appointed from the academy and to the academy, in my opinion, is worthy of affirmation in its entirety. There was a diligent consultation about everything that it contained, in which I also participated; it seems that everything is arranged in accordance with the benefit of the place and the dignity of persons. Regarding the proposal No. 243 on filling school vacancies outside the academy, there are two opinions to choose from. And this submission is approved, with the following additions: Master Feodor Platonov is assigned to the Kyiv Academy as a bachelor in the class of general history. (For this department, after Ogievsky, is occupied temporarily). Master Zimin, pending further appointment, should be left at the academy as a bachelor, with the salary of a seminary professor, and given an academic assignment, according to his ability, and at the discretion of the academic board, which should report on this. (This is in order to have a professor in reserve; for, in all likelihood, significant vacancies will soon open up). To appoint those capable to the Kiev seminary for church history and the Jewish language, and to the Poltava seminary for general history and the French language, entrust the academic board so that, in order to avoid slowness, it carries out its appointment, and informs the commissions of theological schools. For this reason, the rest should be dismissed to their dioceses to take up places in the clergy, if they do not receive a new appointment to the school service. Wait for the latest reports from seminaries about vacancies, and also reports from sent auditors (who can also open vacancies by finding those who are incapable), then send a complete table of vacancies to the academic board, so that, taking into account all the emerging needs, it will review the previous one and make a new appointment of persons, and again present it to the commission of theological schools for consideration. When appointing a rector and professor of theology in Tula, they would not have been bothered by the fact that there is Archpriest Pokrovsky teaching theology 73 . But from the commission of theological schools one can find out what pitiful notes this professor presented and that he was appointed, after the death of Uar, only out of need. A second opinion would lead to a more complete and more accurate solution to the case, but this path cannot be completed in less than two months; Meanwhile, the academy will not know what to do when the new course meets, and the old one does not clear space for it in the room, and the new teachers will not arrive at their destinations in time, and will be more than a month late for distant schools after the start of their studies. Therefore, for my part, I recognize the first opinion not for the best, but for the necessary. If several new vacancies open up, then the rest who are now being laid off will not have time to be placed in dioceses before that time, and therefore some of them will be caught again due to need. However, I submit this to the judgment of others. With true and perfect respect, I am your most humble servant: Filaret, Archbishop of Tver August 2. Letter from Archbishop of Tver Philaret to the head of the affairs of the commission of theological schools, I. I. Yastrebtsov, regarding reports from the Kyiv and St. Petersburg academic boards on filling teaching vacancies in theological educational institutions of their districts In order to quickly distribute the students of the Moscow Academy who were left without appointment, the commission of theological schools demanded from the boards of the Kyiv and St. Petersburg theological academies information about vacant teaching positions in the seminaries under their jurisdiction. In fulfillment of this requirement, the Kiev Academy, No. 185, reported that the following teaching positions are located in its district: 1) the Kyiv Academy needs one mentor for civil history, to replace the dismissed professor Ogievsky; 2) at the Kyiv Seminary - one for civil history and Jewish language; 3) at the Minsk Seminary - one for the literature and German language class, 4) at the Podolsk Seminary for church history and French; 5) to the Oryol Seminary for civil history and German; 6) to the Volyn seminary two for literature, mathematics and languages: Greek and Hebrew, and 7) at the Kharkov collegium for church history and the language of French. For its part, the St. Petersburg Theological Academy, in submission No. 105, reported: a) since the Mogilev professor Erofeev was left in the rank of mentor last year for only one year, it would be good to make a decisive decision to dismiss him from this position, and to appoint a new professor for the Greek and Hebrew classes; b) the Pskov teacher Barkov, who was found faulty in his position during the audit, would also be pleased to dismiss him from it, and appoint a new professor for the Greek and French classes; c) since Archimandrite Veniamin, who teaches only civil history at the Arkhangelsk seminary, is out of state, it would be good to assign him a new place of service, and join the civil history class to the literature class, led by Professor Znamensky; d) if there are professorial vacancies in the Voronezh or Tambov seminary, would it be inappropriate to move Novgorod professor Joakim Orlov there to a subject that he can pass with benefit on an academic certificate, and to appoint a new professor to the Novgorod seminary for the class of literature and German language. Regarding the content of the above-mentioned representations of the academic boards, Archbishop Filaret wrote to the governor of the affairs of the commission of theological schools: I look up from the book I received two hours before to answer your letter. It reads in such a way that you can’t stop reading it, but you have to put it down. Therefore, you cannot doubt whether I received it with gratitude. I return two papers and two attachments to one of them. After the previous difficult task, I did not expect this, even more difficult one, otherwise I would have told you then and there what I lacked. I do not have a table of occupied places, and there is nothing to find out about the persons occupying the places; for to properly fill vacancies it is not always enough to appoint new ones, but sometimes it is necessary to move old ones. Making an appointment in two steps (since your previous papers have been sent) is also completely inconvenient. There is gradualness in both places and faces. If I put someone in the third degree, but then the second one opened, then the one who occupied the third must move to the second, and then several people occupying lower degrees must change places so that everything is in order. Judge, therefore, in what difficulty I am now in answering your task. I can’t resist not telling you the truth, or what seems to me to be the truth. The office of the commission of theological schools is to blame for this difficulty. For don’t you see that some of the vacancies now indicated could have been known a long time ago, if this office had taken the trouble to make a correct reference. So, for example, the Mogilev professor Erofeev, the commission of theological schools, a year before this, decided to dismiss him now: what we appointed first of all, after all we will learn about it from others ourselves! For the sake of obedience, I will try to give you the opinion that I can; if it is not satisfactory, blame me, or not, as you please. According to the proposal of the Kiev Academy, for No. 185 An opinion has been given about articles 1, 2 and 3 before. Also about article 6. According to Articles 4, 5 and 6. The appointment is entrusted to the academic board, so that it has the right not only to appoint from those remaining, but also to transfer to new places from those appointed, if the circumstances of the places or the quality of the persons so require. Under Article 7. Appoint Master Zimin, who was previously supposed to be kept in reserve at the academy, to the Kharkov Collegium. According to the presentation of the St. Petersburg Academy, for No. 105 Under article a), the appointment is entrusted to the academic board on a prescribed basis. Under article b) leave the current teacher until next year, in which the course at the academy of this district ends. According to article d). Since there are currently no vacancies in Voronezh and Tambov, then leave this until an opportunity may arise. For this I cannot say anything more than that I am your most humble servant with true and perfect respect. Filaret, Archbishop of Tver. August 2, 1820 75 August 31st. Comments by Archbishop Filaret of Tver on the journal of the commission of theological schools on the appointment of graduates of the Moscow Theological Academy to teaching positions in theological educational institutions On August 31, the commission of theological schools presented for Archbishop Philaret’s review a draft of its journal on the distribution of graduates of the Moscow Theological Academy to teaching positions in the districts: Moscow, Kazan, St. Petersburg and Kiev. On this journal, Filaret wrote: For the Moscow and Kazan districts: 1st. According to the Vologda seminary, the position of professor of mathematics is not considered vacant, pending explanation. 2nd. To appoint a professor of literature, Master Aleksinsky, to the Kaluga seminary, and to the Kazan seminary, for the same class, Master Strakhov 1st. 3rd. The appointment of a second professor of literature at the Yaroslavl seminary will be left up to discretion; also in the Vladimir philosophy class. 4th. In other matters, the proposal of the academic board on the transfer and dismissal of some officials should be approved, so that the title of professor would be awarded to masters, and others should be called teachers, with the exception of Hieromonk Sergius, who would be called professor because he was a bachelor of the academy. Those appointed to the school service will be given travel money, each for 2 horses, and one hundred rubles for the establishment, and those going to Irkutsk two hundred and fifty rubles. About Tula Archpriest Pokrovsky, in case of his dismissal from the seminary, communicate with his diocesan bishop, what would be the reward for him on behalf of the commission? For the St. Petersburg district Mogilev professor Erofeev should be dismissed from the school service and taken into account: does he deserve a reward? The Pskov teacher Barkov and the Arkhangelsk Archimandrite Veniamin will remain in their positions for another year. Novgorod professor Orlov, who asked to move to Tambov or Voronezh, due to lack of vacancies, should be left for another year. At the Kiev Academy, appoint master Feodor Platonov as a bachelor of civil history. In Kharkov, professor of church history and French - master Ivan Zimin. In Volyn-Zhitomir, candidate Nikanor Ivanov is a teacher of mathematics and Greek. But the few remaining vacancies in various seminaries are to be provided by order of the Moscow academic board, with such a right that with this new appointment it can allow some cancellations against the previous appointment, unless inevitable need requires it. The remaining students, even without appointment, should be dismissed to the diocesan department. Returning the journal with the above comments, Eminence Philaret wrote to the director of the commission’s affairs: Earlier this time I did not have time to finish revising the papers, especially since I couldn’t find any sense in the table, covered with writing and smeared with ink and pencil. For in it the clear is shown to be doubtful. Even now the matter is not entirely ripe: for 1) doubt has arisen regarding some vacancies; 2) there are not enough audit reports. But there is no way to put it off any longer, because it’s already too late. Therefore, I think a decision must be given immediately; and the possible solution now can hardly be other than the one shown in the project prepared by you and slightly corrected by me. I will present the reasons for the changes I made orally. What now turns out to be unfinished, it would be better to leave it until next year. For now, after the appointment has been made, those who are less reliable remain; let them go past the schools. Next year we will have a full course at the local academy under our eyes, and therefore it will be more convenient and correct to manage. Archbishop Philaret's comments were included in the commission's determination dated September 2, 1820 76 . Anastasis (ἀνάστασις), resurrection. A book with this title was published back in 1803 (See Painting of books in the library by A. Smirdin, No. 4911). Journal owls imp. people general., 1820, pp. 25 and 27. The “Charter of Spiritual Censorship” was signed by: Mikhail, Metropolitan of Novgorod and St. Petersburg; Filaret, Archbishop of Tver; Academy Rector, Archimandrite Gregory; seminary rector, Archimandrite Polycarp; Academy inspector, Archimandrite Nathanael; Peter and Paul Cathedral, Archpriest Stakhy Kolosov; Kazan Archpriest John Bedrinsky; St. Sergius Cathedral, Archpriest John Dankov; Academy professor priest Gerasim Pavsky; Academy Professor Joachim Kochetov; Bachelor of the Academy Priest Timofey Nikolsky; Professor Herodion Vetrinsky; Secretary Stepan Raikovsky. (a) Outline of the rules, §§: 103) Subjects of the academic conference: a) censorship of spiritual books of that district. 104) No spiritual work can be published in the academy district without the approval of the censorship committee. Instead of the word: “alleged”. Instead of the words: “and acting upon.” In the note under lit. V. Extracts from the statutes of the theological academy, part 2, department were placed. II, ch. 1, §§ from 338 to 347 incl. Instead of the word: “academy”. Instead of the words “found necessary.” Instead of the word "Reverend". Instead of the words: “and the meetings thereof continue from.” The words “such are sought by well-intentioned people and such writings should be approved” have been crossed out. Instead of the words: “and he was guided in his life.” The words crossed out: “useful concepts, and therefore.” Instead of the word: “approval to.” Instead of the word: “by majority vote.” Instead of the words: “referred to.” The case of the Holy Synod, keeping. in his archive, for 1818, No. 898. In the same file there are notes on the censorship charter of the Rev. Yaroslavl Simeon (l. 65) and Filaret, Archbishop of Ryazan (l. 138–140). The case of the Holy Synod, keeping. in his archive, 1818, No. 70. Psalm LXVII was taken as an example for comparison, probably because this psalm was explained by Philaret himself, when he was rector of St. Petersburg. spirit. Academy, and the experience of explaining this was published in 1814. In the third edition: Pontic Hegemon Pilate!!! Pagans do not have temples and sacrifices!!! File of the Archives of the Holy Synod, 1819, No. 29, pp. 1–62. The case of the Holy Synod, keeping. in his archive, 1818, No. 3, l. 136–158, 184, 206, 207, 238, 241–244. Case comm. spirit. taught, 1819, No. 21 (1630), l. 20–23. The original was signed by: Academy Rector, Archimandrite Kirill; inspector hieromonk Platon; professor of philosophy, protopresbyter Vasily Kutnevich; Bachelor of Theological Sciences, Hieromonk Moses. The original was signed by the same persons. The original was signed by: Rector Archimandrite Kirill; inspector hieromonk Ilaton; Assumption Archpriest Jacob. Case comm. spirit. taught, stored in the archives of the Holy Synod, 1820, No. 1832, pp. 9, 15–18. In monasticism Seraphim, from 1820, bachelor of hermeneutics and morality, in 1822 transferred to the Sib. academician, died in 1824. In monasticism Gabriel, †1868 - Information about him in East. m. acad. S. Spirnova, p. 385. 1820, prof. prosl. family and priest Yarosl. cathedral; in 1829 he was tonsured a monk. with the name of Plato and bakk was defined. Moscow academician; 1833 rect. Nizhny Novgorod som.; 1837 dismissed from teaching. services and appointed presently. Torzhok Borisogleb monastery; †1865 present yellowish m-rya. In monasticism Evlampius, bacc. academician, and from 1826 insp.; since 1831 rect. vie. family; from 1834 the list of Ekaterinb., and then. archbishop Tobolsk; †1862 in Sviyazhsk Bogor. Mr. Ternovsky-Platonov, Feod. Alekseev., bacc. academician, later insp. family bonfire and tobol.; †1833 In monasticism Eugene, bacc. Kyiv. ac.; † in one of Vologa. m-ray In monasticism Iliodor, rect. family Ryaz. and nov., subsequently. bishop and archbishop well.; †1861 retired to Begor. Mr. In monasticism Neophyte, since 1826 rector. archang. family; since 1836 bishop. oxbow, 1838-Vyatsk, from 1851-Perm., pot. archbishop; †1868 In monasticism, Abraham, archim., rect arhant, sem, † at rest in growth Abraham mr. Case comm. spirit. taught, stored in the archives of the Holy Synod, 1820, No. 1832, l. 25–27 and 33. The notes are not included as they do not belong to the pen of Metropolitan Philaret. Professor Vasily Khersonsky. Of course, Professor Grieg. Ogievsky. About him, see vol. 1. in alphab. index, under the word: Ogievsky. Case comm. spirit. taught, stored in the archives: St. Synod, 1820, No. 1832, pp. 37–42. “Testimonies” made by Archbishop Philaret’s own hand. Kirill (Bogoslovsky-Platonov), 1st year master in St. Petersburg. spirit. ak. and bacc. from 1814–1817; since 1817 rect. Polt. family and archim.; 1819 rect. Moscow ac.; 1822 doc. theologian; 1824 bishop. Dmitry; †1811 in the rank of archbishop. Podolsk Platon (Berezin), 1st year master, Moscow. ac.; since 1818 inspector academician; from 1826 rector of the Bethany family, in June 1828 trans. to the rector of the Kyiv. academician, and died there on July 24. Moses (Sakharov), 1st year master, Moscow. academician.. in 1819, teacher. at the Academy of Morals. theology; from 1820 rector of the Tula family, deceased. in the Trinity Lavra in 1830 Sergiy (Izvekov), 1st year candidate Moscow. ac.; from 1819 Rev. in acad. Franz. language and church source; from 1820 inspector of the Kaluga family; from 1826 rector of the Podolsk family; in 1828 he was dismissed from his position due to illness, and died in 1848. in the Sarov desert. From 1818 to 1823. This year he went to Moscow to become a priest and died in the rank of archpriest in 1865. About him, see vol. 1, p. 496, alpha. indicate Master 1st year Moscow. ac., bachelor and then professor of philosophical sciences. In 1854, due to poor health, he was dismissed from his post, and on August 22. died the same year. See also. vol. 1, p. 491.. alpha. indicate Master 1st year Moscow. academician, from 1818 bachelor and then extraord. professor. passed away with the rank of court owl. in 1832. See also vol. 1, p. 492, alf. indicate See vol. 1, in the alphabetical index under the word. Kherson. First Master 1st year. Moscow ac.; from 1818 bachelor and then professor; in 1833 he was ordained a priest; November 30, 1863 died. in the rank of archpriest. See also vol. 1, p. 492, alpha. indicate About him, see volume. 1, in the alphabetical index, under the word: Tyazhelov. 1st year candidate. m. academician; from 1818 bachelor; from 1822 inspector of the Kostroma family; dismissed in 1827; passed away in the rank of archimandrite, in retirement, in the Suzdal Spasofeo. monastery See vol. 1, p. 497, alpha. indicate Case comm. the spirit taught, kept. in the archives of the Holy Synod, 1820, No. 1832, l. 63, 64, 67, 82–84. All documents are signed: by the academy rector, Archimandrite Kirill and inspector Hieromonk Platon. Each journal is marked: “looked at. Seraphim, Metropolitan of Moscow." Case comm. spirit. taught, kept you are in the archives of the Holy Synod, 1820, No. 1832, 1l. 93, 99–103. See “months of words, with list. rank of individual", 1820, p. 299. Teacher of theology since 1815; dismissed from this position, by definition. comm. spirit. taught, September 2, 1820, and the department of theology was occupied by a bachelor of Moscow. spirit. acad. hierome Moses, appointed by the same decree. comm. Rector of Tula Spirit. family; see case comm. spirit. taught., No. 1832, pp. 144–145; 166. Case comm. spirit. taught, stored in the archives of the Holy Synod, 1820, No. 1832, pp. 118, 119, 135 and 136. Business com.spirit.taught. storing in the archives of the Holy Synod. 1820, No. 1832, pp. 124, 123, 132, 133, 137 and 138. Case comm. spirit. taught, stored in the archives of the Holy Synod of 1820, No. 1832. pp. 139, 143, 145.