1823 г.

January 4. Draft rules drawn up by Archbishop Philaret of Moscow for assigning pensions to professors and teachers of the ecclesiastical department upon their dismissal from service On the occasion of the petitions of professors and teachers entering the commission of theological schools for their dismissal from office, with the appointment of a pension, the commission, in a journal dated December 10, 1820, authorized its member, the Most Reverend Philaret, Archbishop of Moscow, to draw up rules on pensions, applying to the regulations existing in universities and other secular educational institutions. In pursuance of this, Eminence Philaret, at a meeting on January 4, 1823, proposed the following for the commission’s hearing. Justice and love for humanity obliges all authorities not only to take care of those holding public positions during their service, but to extend care for them even at the time when old age or exhaustion forces them to leave service. According to the school department, such care is especially necessary so that, in the hope of it, students do not rush to transfer to another type of service, according to economic calculations. On this basis, the Department of Public Education has made provisions on pensions for professors and teachers dismissed from service. Such an institution for religious schools may consist of the following: 1) All professors and teachers of higher and lower theological schools, who are dismissed from school service due to old age or illness, with a certificate approving their position and behavior, and who are not provided with a salary or income from another position they occupy, have the right to receive a pension. 2) The pension is equal to the full salary that the dismissed person received at the time of dismissal, according to the rank of professor or teacher, or a certain part of this salary, depending on the time of service. Additional salaries assigned for special positions are not accepted into consideration. 3) A professor or teacher who has served in this rank without fault and continuously for at least 25 years, upon dismissal, receives a full salary as a pension. 4) A professor or teacher who has served in this rank blamelessly and continuously for at least 20 years, upon dismissal, receives a full salary as a pension only if he does not receive a salary or income elsewhere. And if in another place he enjoys a salary or income, but it is limited and does not provide his maintenance, then his pension should be equal to half of his salary for the rank of professor or teacher. 5) A professor or teacher who has served in this rank without fault and continuously for at least 15 years, upon dismissal, enjoys a pension equal to half of his salary. 6) If a professor or teacher who has served in this rank for less than 15 years, due to illness recognized by the diocesan bishop and the board of the school, is unable to continue serving: then, upon dismissal, a third of his salary is assigned to him as a pension, pending recovery, in the case when he has no other benefits for his maintenance. When such a person takes a position with which a salary or income is associated, then his pension will cease. 7) Since the source of the amounts allocated for these pensions belongs to the church itself, in no case can they be used by those professors or teachers who, having left their clergy, enter service in another department. The commission, in a journal dated January 12 of the same 1823, decided (Article 13): the rules introduced by His Eminence Philaret, Archbishop of Moscow, the rules on pensions for professors and teachers dismissed from school service should be left pending consideration 91 . April 8. Report by Archbishop Philaret of Moscow, with comments on the brief Russian church history of Metropolitan Platon of Moscow 92 To the Holy Governing Synod from its member Filaret, Archbishop of Moscow and Kolomna and Knight, report. By decree of the Holy Synod, I was instructed to consider a brief Russian church history, composed by His Eminence Plato, Metropolitan of Moscow, printed in the first edition in the synodal printing house in 1805. After reading this book, I found two types of places that require special consideration. One place of the first kind is in the first part, on pages 12 and 13, where, from the reasons given, it is concluded that the legend about the visit of St. Apostle Andrew the First-Called of Novgorod requires a special test. Since the reasons are solid and the conclusion is modest, then, on the basis of the highest approved general statute on censorship of books, this place, in my opinion, can be published in a new edition. Several other passages in both parts, in my opinion, are such that, in order to avert unfavorable judgments, it is more useful not to allow them to be published again. These places in the book itself, which is being presented here, are clearly separated by me, by means of signs and can be destroyed, so that the flow of the composition will not be interrupted. I undertake to present the reasons for my opinion about these passages orally, when the Holy Synod deigns to listen to these passages in the book. For this reason, the essay and the words of Maxim the Greek added to it, and the letter of Prince Ostrog, in my opinion, can be printed with benefit, especially in relation to defending the cause of Orthodoxy against schismatics. Your Holiness's humblest novice. Filaret, Archbishop of Moscow No. 112, April 8, 1823 Attached to this is the following document: Comments of the synodal member, the Most Reverend Philaret, Archbishop of Moscow, on the book entitled “A Brief Church History”, composed by the Eminence Platon, Metropolitan of Moscow, from which the following passages and words, in the opinion of his Eminence, should be excluded: After considering this report and appendix, the Holy Synod, by resolution dated April 12/May 11 of the same 1823, decided: “The Holy Synod agrees with the opinion of His Eminence Philaret, Archbishop of Moscow, that the above-mentioned passages noted by him in the above-mentioned book should not be allowed to be reprinted. And beyond these, in the first part, in Chapter II, on page 12, regarding the test of Nestor’s story about the dedication of Kyiv and Novgorod to St. Apostle Andrew, etc. It would not be useful to exclude the following passage from this book in the current edition: 1) “Was it a custom in apostolic times to put crosses in open places, or anywhere? 2) in order for Saint Andrew to be amazed at washing in the baths, and consider this to be a voluntary torment, and supposedly done every day, and even talk about this in Rome as if it were an amazing thing, can it be agreed with the importance and with the divinely inspired enlightenment of the apostles? 3) where did Nestor get this story from, he did not bring any ancient writer about this; 4) we have not found in the Greek chronicles that this, that is, Andreeva’s sermon, was mentioned in Russia.” As a result, Archpriest Platonov was allowed to print that book in the Moscow Synodal Printing House at his cost, with the exclusion and destruction of all the said passages. And to send a decree about this to the Eminence of Moscow, returning with him the very book of brief Russian church history 93. July 10. Opinion of Archbishop Philaret of Moscow on the issue of means to provide benefits for elderly protective clergy and clergy, their widows and orphans The Minister of Spiritual Affairs and Public Education, Prince A. N. Golitsyn, with a proposal dated March 13, 1822, No. 954, submitted for the consideration of the Holy Synod whether it would be desirable to order the diocesan bishops to communicate their opinions on finding more sufficient means to provide for church ministers in old age, their widows and orphans; since the sources existing for such purposes are: a) interest on 93,800 rubles. synodal printing sum; b) 10,000 rubles released from the state treasury, and c) income collected at funerals and fine money turn out to be insufficient. The Holy Synod, by a circular decree of May 10, ordered the Eminences that, regarding the search for funds for benefits for elderly clergy, their widows and orphans, beyond known sources, through the consistory, spiritual boards and deans, taking into account local circumstances, they should pay attention to finding more sufficient funds, to preserving their property for the ministers of the church, and also to provide for their infirmities in old age and to provide reliable charity to their widows and orphans, and, where possible, to the opening of such sources, or voluntary offerings at a time and annually, this was presented to the Holy Synod, adding to this an opinion on the procedure for the receipt and storage of those benefits. In pursuance of this, Archbishop Philaret, in a report dated June 10, 1823, No. 166, reported that the Moscow consistory, having requested an opinion on the prescribed subject from the ecclesiastical boards and deans, to which the same were delivered from some other clergy, and having compared them with the present circumstances, presented to me the following opinion on this subject: 1) From the cash balance available from one year to the next in regular male and female monasteries, both diocesan and synodal, as well as in cathedral and parish churches (kept in the guardianship council), which is made up from burials, from alms into the purse and circles, from the rental of houses, shops and other things, receive one annually from each ruble percent. 2) Establish circles at all churches in cemeteries and where there are trades and fairs, with the inscription: “for the benefit of widows and orphans and crippled clergy and clergymen” and assign the responsibility of managing and supervising the experience to the elderly church members and priests. The incoming amount should be taken out of the mugs every month and kept separately in churches. 3) Offer an annual subscription for a voluntary offering, both to the spiritual authorities and the entire monastic class, as well as to the white clergy, and through them to the parishioners, but no longer occupied the clergy with fees for other items in the civil department. For such subscriptions, sheets from the consistory must be sent, secured, throughout the diocese at the end of each year. About the procedure for receiving and storing these benefits All donations received to benefit the needy clergy and their families should be recorded as income and expenses. For this purpose, distribute special books to each church from the consistory and spiritual boards, bound by sheet and sealed, without a time limit, but as far as they can get. After examination and inscription, these books should be kept in the sacristies and replaced with new ones of the same kind. At the beginning of the year, amounts from the monasteries should be submitted to the consistory, and from the clergy and church elders, with personal subscriptions, to the deans, with reports from each church; The dean, having believed it, submits the money to the ecclesiastical boards or to the consistory, of which they are members, paying for the transfer, if necessary, from the collected money. They forward the ecclesiastical boards to the consistory, in which the entire amount, according to verification, is entered into the parish, and then into expenses, in specially kept books. The expenditure is made with the approval of the diocesan bishop. In the consistory, if an expense is not allocated from it, do not keep more than one hundred rubles, but, according to the time of receipt, send it to the safe treasury of the imperial educational home for an indefinite period of time from interest in favor of the needy clergy and clergy and their families; and how much of the said amount will come from what, to whom what will be given and what will be left by the new year, a statement of this must be submitted to the Holy Synod every year. With these means, not only the clergy, but also the clerks and their orphans who are left without care, will be provided with the necessary allowance for the first case, at least by issuing money for food, and when other large sources are opened and the amount thereby increases, then it will be possible to judge the provision of housing, clothing and other necessary necessities in life. This opinion was signed by the four consistories present, and the fifth, Archimandrite Gennady of the Volokolamsk St. Joseph Monastery, added the following: in response to the above-mentioned opinion of the Moscow spiritual consistory on the means of providing benefits to needy clergy and clergy and their families, as well as on the procedure for receiving and storing these benefits, I agree that, in addition to these benefits, those still receiving established benefits should receive a lump sum to the consistory for this subject: five rubles for a skufia, ten rubles for a kamilavka. , for a pectoral cross fifteen rubles. , and for the crosses complained of from the office of His Imperial Majesty, whether gold or precious stones, twenty-five rubles. , leaving it free for those wishing to contribute more than the specified amount; and he bases this opinion on the examples of the highest nominal decrees: on the rules for deductions from money, most mercifully granted as a one-time reward, on the awarding of medals and lands, and even orders, believing that this means is more reliable than those by which it is supposed to collect one percent each from the vast amounts of church and monastic funds stored in the safe treasury, for these amounts are deposited here in the future until demand, and at the first necessary need they return, and with this the interest inevitably stops. Having considered the case, the opinion of the consistory and the dissenting opinion of one present, I find: 1) That a one percent collection on various amounts for the spiritual department is inconvenient due to the complexity of the calculations that it must make; that for some poor places and in some years this small collection will be burdensome, while others can give more than one percent, and that, therefore, it is better to replace this collection with a voluntary subscription from the localities, with the supervision of the diocesan authorities, so that those who themselves are not stingy sow charity without being stingy. 2) That the collection imposed by one present on those receiving the distinctions established for the good clergy does not promise such a benefit that would pay for the displeasure that would be associated with it. 3) What also deserves attention is the opinion of some priests to try to establish care homes for orphans and elderly clergy at the most noble city cemeteries, where, in addition to alms, some income from graves and various funeral accessories can be used in their favor. 4) That, in order for the supposed means of capital formation, circle collections and subscriptions, to be more reliable, it is necessary to make it a rule that the collected amounts remain at the disposal and are used in the same diocese where they are collected. 5) That for better management of this matter, instead of entrusting it to the consistory, which is already burdened, it is necessary to form a special committee of care for the poor and helpless of the clergy, of three or more clergy enjoying public trust, of which one should be one of those present in the consistory, for communication and convenience in relations, under the main command of the diocesan bishop. 6) That, finally, since the proposed means are not strong enough and cannot suddenly have an effect, and the poverty of the supernumerary clergy often seems excessively oppressive, then it is impossible not to recognize the need for some constant annual allowance, for which it would be fair to separate part of the money collected from the sale of candles. I most respectfully submit all this to the Holy Synod for its discretion. No. 166. June 10, 1823 94 August 12. Draft regulations on charity for the poor of the clergy drawn up by Archbishop Philaret of Moscow Archbishop Anthony of Yaroslavl and Bishop Joseph of Smolensk asked permission from the Holy Synod to collect free alms to provide support for clergy and clergy who were dismissed from office due to old age and illness, and after their death - for widows and orphans of both sexes. Having brought this to the highest attention, the Sovereign Emperor, through the Minister of Spiritual Affairs and Public Education, gave the highest order that the Synod, having drawn up the rules on the basis of which it is supposed to accept donations for benefits to clergy dismissed from office, their widows and orphans, submit them to the highest discretion. The Holy Synod entrusted the fulfillment of this highest will to its member, Archbishop Philaret of Moscow, who presented the following draft provision on charity for clergy and clergy dismissed due to old age and illness, their widows and orphans. Regulations on charity for the poor of the clergy 1. The priests and clergy of the Russian Church, having their support partly from salaries, which are generally very limited, and for the most part from manual income, petty and subject to various changes, and from cultivating the land, usually do not have such property that would provide them for unforeseen cases. Therefore, when old age or illness forces them to leave their position, then they remain, for the most part, in the most cramped position. The same thing happens to their widows and orphans after their death. From this it is obvious, and has long been recognized, the need for charity for clergy and clergy dismissed from office due to old age or illness, and their widows and orphans, from their superiors. Means of charity to this day 2. The means related to this charity, still used, are some private, for some clergy, and others general, for all the clergy serving in churches. Private for local clergy 3. For elderly clergymen of the so-called district churches in retirement, a portion of the interest on the capital is allocated, made up of the income of the Moscow Synodal Printing House, which today reaches up to 110,000 rubles. For the army clergy 4. On pensions to honored and large-family members of the army clergy, as well as on pensions and lump-sum payments to widows and orphans, decisions are contained in the highest approved reports of the army and navy chief priest, on the 28th day of February 1801, and the Holy Synod, on the 27th day of July 1806; According to the first report, 5,000 rubles are paid annually for retirement from the state treasury. For the clergy of the cathedral and city 5. For the care of widows and orphans of the clergy of cathedral and city churches, according to the report of the Holy Synod, in 1799, March 23rd, the following funds were approved by the highest: a) Preferential placement over others in almshouses at bishops' houses, with a ten-ruble salary. b) Preferential placement in monasteries over others, if desired. c) Benefits from the remainder of the income of churches located in cemeteries. d) Benefits from money collected for almshouses, collected as a fine by the ecclesiastical department, and from voluntary alms. Of the means of charity common to all clergy serving in churches, there is only one defined by law, namely the acceptance of orphans capable of learning into state maintenance in schools. Other means used out of necessity and custom are: a) The placement of the elderly, sick and dead, preferably before others, by their relatives, who accept the responsibility of supporting them and their families, or by strangers who agree to provide them with some allowance. b) Providing male orphans studying in schools with a portion of the income from deaconships and clergy positions, leaving them idle for a while, when other circumstances permit. c) Determination of female widows and orphans, middle-aged, in the prosphora at churches for half the income against the clerk, or for a special voluntary alms from parishioners. The unsatisfactoriness of these means 7. All these means are unsatisfactory. Private funds do not at all extend to the most numerous part of the clergy serving in churches, namely the rural clergy, but even for the urban clergy the funds allocated are far from sufficient to care for the helpless from this part of the clergy. Common products are often inconvenient to use. Appointing the positions of elderly and deceased clergy to their relatives restricts the freedom of the authorities in electing worthy ones and, if used often, weakens zeal in preparation for service, spreading the idea that a place can be obtained by inheritance, instead of dignity. Places for providing income to orphans can rarely remain idle, without disrupting the order of the church. Funds added to the previous ones 8. For these reasons, when using the above-mentioned means to the extent possible, at the discretion of the diocesan bishops without disrupting the administration, it is considered necessary to open new sources of assistance to the helpless of the clergy and to add constant and definite ones to the random and uncertain benefits, as well as the not always reliable ones. For this it is necessary: a) In each diocese, for voluntary charitable donations in charity for the elderly and sick clergy and clergy and their widows and orphans of the same diocese, have a book that is opened for subscription at the beginning of each year. b) Establish in churches where there are not yet special circles on the same subject, and use the money collected in them for each diocese for the charity of the clergy of the same diocese 95. c) From the income from the sale of candles received by the commission of theological schools, according to the current state of these incomes, annually separate 150,000 rubles, which, as a permanent salary, should be distributed to all dioceses, in relation to the number of clergy and the local circumstances of each of them. 9 . Since it is inconvenient to entrust the management and administration of these means of charity to consistories, which, being burdened with affairs, do not have enough time to deal with this subject, which requires unremitting care, then, separately from them, to establish at each diocesan department, under the direct authority of the local bishop, a guardianship for the poor of the clergy. Guardianship education 10. The guardianship consists of three to six trustees, depending on the need, elected from the white clergy, and in case of need, from the monastics, combining, with prudence and experience, special zeal for the cause of philanthropy and enjoying public trust. 11. One trustee should be from those present in the consistory, for the most convenient communication and harmonious action of both places. 12. Three trustees must certainly be from those who reside in the diocesan city or near it, for the uninterrupted flow of trusteeship affairs; others may also be from those staying in other places of the diocese, who only in the most important cases should be personally under guardianship, and besides this, they are engaged in the execution of his instructions in their places. 13. One of the permanent trustees, upon their election, with the approval of the diocesan bishop, serves as treasurer under the trusteeship. 14. In addition to absent trustees, the guardianship, to carry out its assignments for the diocese, has from one to three employees in each district, selected from the urban or rural clergy. Determination of Trustees and Employees 15. Trustees and their employees are determined by the diocesan bishop, at his own discretion and certification of their qualities, or from two candidates for each position presented by the consistory or the trusteeship itself. Office of Guardianship 16. To carry out affairs, the guardianship has one secretary and two clerks, whom it appoints in these places, with the approval of the diocesan bishop, and who are considered in the public service. It is not forbidden to assign these positions to those serving in the consistory, with the retention of previous positions if it is recognized as joint. 17. The secretary keeps the seal of trusteeship. 18. The guardianship holds its meetings in the bishop's house, or in a building occupied by a consistory, or in another building belonging to the ecclesiastical department, as convenient. 19. Its meetings are held at the beginning of each month, and besides this, more often or less frequently, depending on need. 20. The way of conducting cases in trusteeship, subject to the observance of the necessary legal forms, is as simple and uncomplicated as possible; and since all the affairs of this place concern poor people, it is exempt from the use of stamp paper. 21. Cases may be included in guardianship in the following types: a) Determinations and resolutions of the diocesan bishop. b) Consistory messages, signed by those present. c) Extracts from the consistory journal, with certificates attached, signed by the secretary. d) Notes from trustees and trustee staff. e) Letters or notes from private individuals regarding charitable donations. 22. The entered papers are read in the original (in connection with the previous ones, if it is a continuation of the case on any one subject); their contents and these decisions are briefly entered into the guardianship journal, which is signed by article by those present and by the secretary. 23. As a result of these decisions, cases are released from guardianship in the following forms: a) To the diocesan bishop, on matters of special importance, detailed reports, under the general signature of the trusteeship, and on matters of less important - extracts from the journal, also under the general signature, or the journal itself, before execution on it, is submitted to the diocesan bishop for consideration and approval, if he deems it necessary. b) To the consistory and similar public places - messages signed by one trustee and secured by a secretary. c) To the consistory to receive certificates - extracts from the journal, signed by the secretary. d) To the trustees and employees - extracts from the journal, signed by the trustee or secretary. e) To private individuals – relations or letters signed by a trustee. Subjects of classes of trustees, trustees and employees 24. The subjects of study subject to trusteeship in general and to trustees and employees separately are: a) collection according to the book of charitable offerings; b) monitoring the collection of circles so that it is produced carefully and delivered correctly; c) in general, care for the integrity, increase and best use of the income of this institution; d) collecting and verifying information about those requiring charity. e) delivering charity to those who have a true need for it. Rules regarding collecting from the book of charitable offerings 25. The book for collecting charitable offerings must be signed by the consistory present, sealed by its secretary and approved by its seal. 26. Offerings are entered into the book by the hand of benefactors, or those who, on their instructions, represent them, and those received 96 through the mail - by the hand of one of the trustees, in the trusteeship meeting. 27. For the most convenient collection in different places, you can use sheets with a general signature and seal of guardianship, according to which the received donations, significant ones, are entered into the book each in a special article, and small ones - in one general article from each sheet; keep the sheets together with the book. 28. In addition to private individuals of clergy and secular rank, places are also invited to make offerings, especially churches, which, with the consent of the clergy, churchwarden and parishioners, can make offerings from the annual “remains” of the church purse, from income from buildings and lands belonging to churches, and from income from other sources, wherever there are any. 29. Notify benefactors of the receipt of donations to the trusteeship by receipts, signed by the trustee - treasurer and the seal of the trusteeship, or by an announcement in the statements, or in both ways together, depending on the need and convenience. Rules regarding mug collection 30. Regarding circles to help the helpless, from the clergy, the guardianship and its employees supervise that they be established in all churches, except monasteries, and that we make collections in them on all the most important and on church holidays, and where possible with benefit, and on all Sundays and, in addition, during such services in which charity willingly shows itself, such as, for example, at baptism, at marriage, burial. 31. Pour money out of these mugs, at the end of each month, or when the mug is full, in the presence of the church clergyman and the warden, and then write it down, and this note, signed by the clergyman and the warden, is kept, along with the money, in the church, and at the end of the year, together with them, in the original, is submitted to trusteeship. 32. Income from churches located in cemeteries, intended for charitable use, is also, at the end of each year, delivered to the guardianship, which, accepting them for the designated use, delves into all possible branches of this income, according to local circumstances, and promotes their proper organization. 33. At the end of each year, fine money collected by the ecclesiastical department is transferred from the consistory to guardianship for its intended use. Rules for saving the amount 34. To record income and expenses, the trusteeship has one income and expense book for each year, signed by the senior trustee, sealed by the secretary and sealed by the trustee. 35. Monitoring the correctness of this book rests especially with the trustee-treasurer. 36. All amounts entered into trusteeship are immediately entered into the first part of this book, which is designated for the parish record. 37. The amount collected according to the book of charitable offerings is entered into this part in one article, upon completion and verification of the entire collection. 38. The amount of trusteeship is kept in the cathedral or other sacristy, where there is the greatest convenience and security, under the key of the trustee - the treasurer and under the seal of another trustee; and with these two persons, with the help of the secretary, both is brought into the storage and taken out of it. 39. There is always a notebook with the amount itself, in which, each time the vault is opened, it is written down how much has been deposited or how much has been taken out, and how much remains in the vault, and this note is signed at the same time by both trustees and the secretary. 40. Amounts are issued only in accordance with the guardianship journals, with the approval of the diocesan bishop, with receipts in the expenditure section of the book. 41. Aids assigned to those staying outside the diocesan city can be issued through trustees and employees, who must submit receipts from those receiving them to the trustee. 42. Amounts that, according to the trusteeship, will not be required to be spent for more than a year are deposited into the guardianship council or one of the state banks, for an increase in interest. Rules about charity itself 43. Regarding the use of funds administered by the trusteeship, since the purpose of this institution is charity for the helpless, in accordance with it, the main rule is that assistance should be provided based on confirmation of the true need of it, and not on any other basis. 44. In determining the amount of annual benefit, the guardianship takes into account the methods it has for this, the value of life and other needs in the place where the person requiring charity resides and his special circumstances. 45. The clergy are assigned a little more assistance than the clergy. 46. Those widows and older children who can earn their living through labor are either completely denied assistance, in accordance with the decree of 1799, or given only a one-time allowance when they need to acquire tools and materials for work, or when orphaned girls get married. 47. If it happens that those who have children or close relatives nearby ask for help, then guardianship, instead of assigning benefits, use means to convince the children and close relatives, according to the Apostle, to piously arrange their home and repay the loan to their parents. Rules regarding information about charity seekers 48. In order for benefits to be distributed in accordance with the true need for them, it is necessary for the person seeking benefits, if he is not well known, to state in a petition to the diocesan bishop: b) how old is he from birth; c) where and how long he was in service; d) whether he has children and close relatives, and who exactly; e) whether the family has it, and who exactly is in the family; e) where he resides and whether in his own house. 49. The trusteeship carefully verifies this information through inquiries from the consistory, and, if necessary, through intelligence, on the spot, through trustees and employees; and then the decision on benefits is made. 50. For everyone who is assigned an annual benefit, the guardianship has a general list, according to which it can issue benefits semiannually, or in thirds of the year, as it finds more convenient. This list is reviewed and renewed every year, and those who have emerged from a helpless state are excluded from the list of those 97 to be expected. Rules regarding the delivery of assistance 51. If assigned benefits to those staying outside the diocesan city are sent by mail, then the costs required for this should be made from the amount of guardianship, and not deducted from the assigned benefit. 52. If someone does not receive the benefit assigned to him, he will announce this either to the nearest trustee, or to a guardianship employee, or to the local dean, who will immediately report this to the diocesan bishop to correct the omission. Rules for special cases 53. If the person seeking benefits, having received a refusal, remains dissatisfied, he can explain the reasons for his dissatisfaction in a new petition to the diocesan bishop, who will review the case not through the trusteeship, but through the consistory, and if he finds the petition respectful, he will satisfy it. But if the consistory is of the same opinion with the guardianship, and the diocesan bishop does not see a sufficient reason for canceling it, then the one who received the refusal loses the right to any further harassment. 54. If any benefactor wishes to make an offering to the trusteeship in favor of any famous poor person or family of clergy, then the trusteeship will fulfill the will of the benefactor without any cancellation. 55. Since for poor rural families their own home is especially important, the authorities will try to preserve it for them with part of the estate, as local circumstances allow. 56. However, guardianship is limited to the work of charity entrusted to it, so that if a matter were to occur that requires judicial investigation, it should no longer be carried out in the guardianship, but in the consistory. 57. At the end of each year, the guardianship draws up a detailed report for it, which, together with the income and expenditure book, is presented to the diocesan bishop, and he instructs a special temporary committee to revise it; and then an extract from this report is presented to the Holy Synod, and is also made known among benefactors, through statements or a special printed sheet. 58. If the guardianship finds it possible and useful to open any new source of charitable benefits, or to establish any local institution for the care of the helpless of the clergy, it can present it to the local bishop, who, depending on the nature of the proposed matter, resolves it, or submits it to the Holy Synod for resolution 98 . August 28. Report to the Holy Synod from Archbishop Philaret of Moscow about permission to reprint 3,000 copies of the canon and 2,000 copies. psalter, 2nd edition Archbishop Philaret, dated August 28, 1823, No. 269, reported to the Holy Synod: To the Holy Governing Synod from its member Filaret, Archbishop of Moscow and Kolomna and Knight, a report. The trustees of the Moscow Edinoverie printing house ask me to seek permission from the Holy Governing Synod to print the psalter, in a quarter sheet, in the second edition, 2000 copies and the large canon printed in the Pochaev printing house, again 3000 copies, explaining that all the mentioned canons are taken from the monthly minaia, the colored triodion and from the small canon, in the said Edinoverie printing house, printed, except for the services of St. Maron, Artemy Verkolsky and John the warrior, and that although these canons were not found in Joseph’s menaions, they do not contain the slightest errors against Orthodoxy and all of these canons were composed here in Russia and printed in private services, as in the Great Russian Church itself, such private ones, except for menaions, official There are a considerable number of books, but it is now difficult to find old originals. Moreover, the trustees imagine that the new, most correct edition of the canons they are asking for could serve as a replacement for the use of that canon, of which the Old Believers have many thousands of two editions and in which all wickedness is placed in the service of Artemy Verkolsky, and in the service for the dead soul - the very materialism. The inscription in the canon for the same-dead was redone for the soul of the same-dead, and everywhere the feminine gender was placed, which is nowhere in the old printed ones, and in the service to Artemy Verkolsky, in the irmos, instead of the true words: as by ineffable advice, this God, ever-present, came from the Virgin, incarnated, it is written: from a virgin we give birth to Christ, and in the fifth song, in The Mother of God also, instead of the words “glorified by the terrible Cherubim, the Most Pure Virgin,” is inserted: terrible, Christ, you are glorified by the Cherubim. According to the written request, as a result of my instructions, the Moscow consistory instructed the overseers of the Edinoverie printing house to examine and verify the psalter and the canon, with which they should, to which the overseers reported that these books were examined and verified by them, the psalter from the original of the Joseph edition, in which there was no objection to printing, and the canon was verified according to the originals monthly mena, previously sent from the synodal printing house, also the colored triodion of Joseph, the small canon and the following psalter, printed in the Edinoverie printing house, and everything turned out to be similar. The canons of the Monk Maroi or Maron, as well as Saint Artemy of Verkola and the Holy Great Martyr John the Warrior were not laid down in the Menaions, but not even the shadow of an error against Orthodoxy and piety was seen and is not present. However, obvious typographical grammatical errors throughout the book of canons were corrected in a number of ways, and there was no opposition to the printing of this canon. The wardens witnessed this psalter and the canon with their own signature. Therefore, the consistory concluded with its opinion: the psalter, in a quarter sheet (which was printed in the first edition by decree of the Holy Governing Synod, dated October 10, 1822), is allowed to be printed in the Edinoverie printing house in 2000 copies, on a decree basis. As for the canon, although the overseers certify that, according to their verification, there was no objection to his printing, but since this canon, when it was printed is unknown, but it is only clear that in the Pochaev prohibited printing house, in the Edinoverie printing house it is allowed to print, by decree of the Holy Governing Synod, General on the 26th day of 1820, only liturgical books, similar to the old printed ones, and with the meaning on everything that was published with the one printed under Patriarch such and such; Why should petitioners be denied permission to print this canon? Having considered this opinion of the consistory, I believe that the publication of the canon is allowed, firstly, because most of the content in it is in the patriarchal publications, and the overseers did not find anything dubious in everything; secondly, for the reason stated in the petition, that is, to replace with a clean edition the distorted and harmful editions of this canon, which can be more conveniently attempted to be renewed for self-interest when there is no clean edition; thirdly, because, as the archpriest of the Edinoverie Church verbally explained, this canon of the Edinoverie Church has an ordinary home prayer book. Presenting this to the Holy Governing Synod for its consideration, I enclose with it the aforementioned canon, and the psalter, since it has already been printed in the first edition, by decree of the Holy Governing Synod, must be kept in the consistory until permission is received. Your Holiness's humblest novice. Filaret. Archbishop of Moscow No. 269. August 28, 1823 The Holy Synod, after considering this report, with a determination dated September 10-October 5 of the same 1823, decided: “from the indicated books of psalms, in quarter sheets, allow the requested number of copies to be printed in the Moscow Edinoverie printing house; As for the canon, the printing of it, according to the respects expressed in the opinion of the Moscow consistory, the petitioners, the Edinoverie printing house trustees, should be refused, especially since, at their request, with the permission of the Holy Synod, a small canon has already been printed, and that the mentioned large canon, and according to the archpriest of the Edinoverie Church, the Edinoverie Church has an ordinary home a prayer book, but not a liturgical book 99. Case comm. spirit. taught., stored in the archives of the Holy Synod, 1820, No. 1884, pp. 8–14. File of the Archives of the Holy Synod, 1822, No. 899 (37), pp. 9–15. File of the archive of the Holy Synod, 1818 No. 719, pp. 55–56 and 201–204. The text has been amended according to the list of edits at the end of the volume. – Editorial of the ABC of Faith. The original says: “despised.” File of the Archives of the Holy Synod, 1818, No. 719, pp. 408–415, 428–430. File of the archive of the Holy Synod, 1821, No. 64 pp. 130–132 and 138.