History of the Russian Church. Period V

Since 1721, the Russian Church entered a new period of existence with a change in its highest governance. In Jan. In 1721, the Council of Shepherds of the Russian Church was assembled. Under the chairmanship of the Tsar himself, the Council discussed the highest spiritual government. It was considered useful to entrust the supreme administration of the Church instead of the Patriarch to the Council of Shepherds. a) While the activities of one person, - this is how the Council reasoned, - can be stopped either by illness or death, the Council has the opportunity to conduct business without stopping, and answers to important doubts can always be ready. b) It is easier for a council of many to find out the truth than for one person. c) In the decisions of the Council, impartiality can take place more than in the decisions of one person. d) The decisions of the Council are more important and firm, and therefore will be more readily executed than the decisions of one person. e) And the influence of the powerful can interfere less with the correct determinations of the Council than with the decisions of one person. – As a result of this, it was decided, without changing anything in the foundations of church government, to open a permanent spiritual Council 1 . Because the Church of Christ is one body of Christ, where no part exists in complete independence from the other; and the abolition of the patriarchate in Russia and its replacement by a permanent Council all the more required relations with the East, since the establishment of the patriarchate was carried out according to the definitions of the Eastern Patriarchs: then in September 1721, Peter the Great sent a message to the Patriarch of Constantinople. Having outlined his dispositions with which he was engaged in the establishment of a new church government, Peter wrote: “We hope that Your All-Holiness, as the first Bishop of the Orthodox Catholic Eastern Church, will deign to recognize this establishment of our Spiritual Synod as a good thing, and send a message about this to the other most blessed Patriarchs of Alexandria, Antioch and Jerusalem.” In 1723, Patriarch Jeremiah of Constantinople wrote to the Holy Synod: “Our measure, by the grace and power of the All-Holy, life-giving and completely ruling Spirit, legitimizes, confirms and proclaims from the most pious Autocrat..., beloved and greatly desired by the Holy Spirit, in the Russian St. great kingdom established the Synod. He is and is called our brother in Christ, the Holy and Sacred Synod, and has the power to create and accomplish the four Apostolic Holy Patriarchal Thrones.” Patriarch Athanasius of Antioch sent the same message from himself at the same time. At the same time, the Patriarch of Constantinople wrote that the Patriarchs of Alexandria and Jerusalem did not send a response from themselves because the first died, and the second was on his deathbed. “We have concern,” added the Holy One, “and there will be confirmation from others, if required; this and that prevail” 2 . The patriarchal letters received in September 1721 were then sent to all bishops 3. Thus the new supreme administration of the Russian Church was established! § 2. Composition and rights of the Holy Synod; laws The Holy Synod is the same in composition as a legal, Church Council, in which elected clergy deal with the affairs of the Church. The secular titles given to the clergy of the Synod at first, President, Vice-Presidents, Advisors and Assessors, were soon (in 1726) replaced by the decent names of the Primate, Members of the Synod and Those Present in the Synod. In 1730 Theophan proposed that, in accordance with the essence of the subject and the ancient rules, a greater number of Archpastors of the Church should be present in the Synod than the subordinates - Archimandrites and Archpriests 4 . As at the Greek Ecumenical Councils, as at the Russian Councils, if the Tsar himself was not present, his representative was present: in the same way, the Chief Prosecutor was supposed to be present at the Synod, as a mediator between the Sovereign and the Synod, with the obligation to enter into relations with the civil authorities about the affairs of the Church according to the definitions of the Synod and with the right to cast a negative vote, whenever the decisions of the Synod, in any respect, might seem to disagree with the situation States. In essence, the permanent Council, or Synod, remained the same for the Russian Church as the patriarchal government, as the Patriarchs wrote. Having replaced the patriarchate, he also took over the exercise of patriarchal rule. His sacred duty, duty before the Church and the Lord, is the following: to observe the purity of teaching and the decorum of worship, to counter heresies and schism, to verify what is said about the saints and to eradicate all superstition, to observe the preaching of the word of God, to elect and appoint worthy Archpastors, to teach instructions to Archpastors in cases of perplexity, to accept and resolve complaints from those dissatisfied with the decisions of church rulers. All theological schools and all persons of clergy 5 belong to his primary control, as well as the censorship of spiritual books and the canonization of saints 6 . He exclusively has the responsibility to decide cases of questionable marriages 7, or marriages in unauthorized degrees of kinship 8, and divorce 9. In general, everything that can have an impact on the fate of the entire Church of Christ, whether in relation to the dogmas of faith, or to worship and government, is the subject of concern and reasoning of the Synod 10. However, some subjects that had hitherto preoccupied the spiritual administration were, by the will of the Sovereign, excluded from the scope of the Council’s activities and referred to the civil court. These are objects that, in essence, relate more to the State than to the Church of Christ, more to civil rights than to faith. The Church did not refuse to bear this burden when the Fatherland desired it: but it relieved itself of the labors when the government found that it itself was able to bear them. Such are the cases of inheritance, of involuntary marriages and against the will of parents, of blasphemy and fornication, of unrepentant sinners, of those who do not attend confession and Holy Communion. But here, with the exception of the first two subjects, the appointment of church punishment is left to the spiritual government. Subsequently, the trial for every heresy and for every schism, in the presence of a spiritual deputy, was also given to a civil court, which took away the excuse for the sowers of lies to complain about the excessive jealousy of the spiritual government 11. Finally, on matters concerning both the Church and the State, the Synod was allowed to have meetings with the Senate. The Spiritual Regulations, written by Feofan Prokopovich and considered by the Council, as the application of ancient church rules to the state of the Russian Church, became a church rule. However, the regulations themselves, just as the ancient rules of the Councils and Fathers were left intact and in ancient force, so the power was left to the Synod to subsequently introduce new decrees according to the needs of the Holy Church 12. § 3. Hierarchy and dioceses; diocesan board With the closure of the patriarchate there followed a change in the degrees of hierarchy. The titles of Metropolitan and Archbishop for some Shepherds were abolished forever, for others for the time being. The Moscow diocese until 1742 remained under the authority of the Synod, without a local Archpastor. In 1742, the pious Elizabeth approved the Synod's resolution on the appointment of an Archbishop to Moscow and the opening of three new dioceses: St. Petersburg, Pereyaslavl and Kostroma. In 1751–1753, delighted with the meek reign of the Patroness of Orthodoxy, the Serbs and Bulgarians willingly moved with their families to the southern region of Russia, and thus the Russian flock multiplied by many thousands of Orthodox children 13 . In 1753, at the introduction of the Synod, there were 30 dioceses, and in 28 of them there were 18,070 parish churches 14. The states of 1764 appointed 3 first-class dioceses, otherwise metropolises, 8 second-class, otherwise archdioceses, and 15 bishops, in addition to two suffragan bishops: but 3 Little Russian dioceses and one Belarusian were not introduced into these states. In 1787 followed by the division of dioceses within the provinces, which greatly facilitated spiritual administration 15. Since 1785, the number of dioceses has increased from time to time, especially with the annexation of new regions to the Empire. The staff of 1799 determined 4 metropolises, 12 Archbishops and 20 Bishops; in 1812 the diocese of Chisinau was added. The Georgian exarchate with 13 dioceses, annexed to the Synodal Administration in 1783, was not counted among this; however, the number of Georgian dioceses in 1811 was reduced to two, and in 1819 4 dioceses with one vicar were appointed 16. The diocesan administration for the establishment of the Synod remained in its previous form; only at times did it acquire more certainty and order and more uniformity. 1. The Bishop's primary attention was paid to the education of spiritual youth 17. 2. While religious schools were not open everywhere, two examiners were assigned to each Bishop to test and train proteges 18 . 3. The management of monasteries and monks, as well as all white clergy, is entrusted to the strict attention of the Bishops 19. In this regard, the Archpastors of the south especially had to endure a lot of troubles and labors in order to introduce a new, evangelical order in place of the old, introduced by previous, local needs, and which self-will did not want to abandon now. Bl. Tikhon of Voronezh suffered a lot of grief from Cossack self-will. The Don Army, - the Archpastor wrote to the Synod in 1765, - through illegal autocracy, interferes in church affairs, appoints sextons and sextons, and dismisses those initiated by the Archpastor and enrolls them in the Cossacks. In the three deaneries of Cherkassk there were 58 persons arbitrarily appointed by the Cossacks; and the priest Sergius, who reported on the schismatics hiding, was put in the block by Ataman and sent to the military office. According to an inspection carried out at the end of 1764, a lot of disorder was found in the Cossack churches and parishes, but there was no way to correct them. His predecessor, Bishop Joachim, reported in 1762 that it was impossible to obtain correct metric records from Cossack parishes; the priests, at the insistence of the Cossacks, do not fulfill the instructions of the Archpastor; and Ataman Ilovaisky directly wrote that the Bishop should not intervene in spiritual matters in Cossack parishes, and should not touch either the children of the clergy, as those enrolled in the Cossack services, or the clergy, since they are determined by the consideration of the Don Army. According to the certificate, it turned out that back in 1741 and 1745 the Synod addressed the Military Collegium with a demand that such self-will be stopped in the Don Army. Now the same 20 is defined again. 4. Where the secular court can touch clergy, it is appointed to invite deputies from the clergy, and since 1810 permanent persons have been appointed to this position 21 . 5. The places of intermediate government, since 1744 called for all Consistories, were in the closest authority of the Bishop, so that they constituted, as it were, the home office of the Bishop 22. 6. Excellent instructions have been given for the Deans. Plato. But the ancient rule was also confirmed that the Bishop himself should review the diocese at least once every two years, if not every year 23. § 4. Contents and advantages of the clergy The content of the clergy in this period was subject to various changes. Peter I, by decree of 1724, ordered the opening of a Chamber Office of secular persons under the Synod, so that it would manage all church property, and would give departments, monasteries and churches a certain salary in money and bread. Under Catherine I (in 1726), the Office was transformed into the College of Economy and became somewhat dependent on the Senate; at the same time (by decree of August 28, 1728) it was prohibited for all monasteries and departments to increase their estates by purchasing and accepting deposits. Imp. Anna, or more precisely, Biron, completely removed the spiritual authorities from the management of estates, and the Collegium was granted the rights of the Monastic Order. During all these administrations, maintenance was sometimes not fully provided to the clergy, sometimes it was not provided at all, and church estates were ruined. Good. Elizabeth, as a result of many complaints, closed the College, and, returning the estates to the disposal of the clergy, ordered the establishment of the Office of Economy under the Synod to manage them 24; she also confirmed forever the inviolable freedom of church houses 25 and the personal freedom of those born into the clergy 26. Peter III ordered that church property be included in the general composition of state property and a monetary salary be assigned to the clergy, which, however, was not fulfilled after the death of Peter. Not long after ascending the throne, Catherine II established a Commission of 2 clergy and 5 secular persons to discuss the content of the clergy 27. At the beginning of 1764, the Commission presented a report to the Empress on the confiscation of church property under the jurisdiction of the State and on the stipulations of monetary salaries for the clergy. There was no doubt that the immovable estates of monasteries and cathedras, which by half of this period had increased to a huge number, despite the meekness of the spiritual government and the abuses of the secular, brought far less benefits to the clergy and the State than they could have brought 28. The Empress ordered the Senate to carry out the Commission's report by decree 29. States did not then extend to the Little Russian clergy; with him remained his advantages in terms of the privileges of Little Russia. Rostov Metropolitan Arseny Matseevich presented (March 6, 1763) a heated protest against these orders, and for this he suffered severely 30 . In 1786, states were also drawn up for the Little Russian dioceses. Imp. Paul, for love of St. faith, he wanted to do a lot for the clergy. In 1796, at the request of M. Gabriel, he ordered that priests and deacons should not be subjected to corporal punishment for any crimes. In 1797, salaries for bishops' departments and monasteries were increased 31 . Then, in order to exalt St. faith in the person of the clergy, Paul determined to bestow excellent archpastors with orders, and the white clergy with crosses, skufia and mitres, although Met. Plato imagined that the first measure was not entirely appropriate for the humility of the Shepherds 32 . The Emperor wanted to completely free the rural clergy from the hard work of farming. The Holy Synod, in fulfillment of his will, decided that the usual proportion of the land of the rural clergy (33 dessiatines) should be given to the parishioners, and the clergy, in return, would receive bread from them at the price of the land; the proportion, not exceeding the usual, would be given to the clergy for rent 33 . Imp. Alexander saw that no matter how wonderful his father’s concerns for the rural clergy were, they did not make it easier for the clergy: agreements with parishioners on annual maintenance only resulted in endless disputes. Therefore, he restored the previous order 34: but allowed the clergy to acquire land without peasants. In addition, he freed all church houses not only from housing, but also from all zemstvo duties. Having confirmed the parent's decision not to subject the clergy to corporal punishment, extend the same benefit to the wives of priests and deacons 35. In 1808, it was proposed to issue salaries to all urban and rural clergy: but this favor was carried out only for the cathedral clergy, for whom Alexander increased their salaries 36 . § 5. Spread of faith - in the east: baptism of Muslims and pagans in Kazan and neighboring provinces; orders regarding the Kyrgyz The most gratifying event for St. The Church in modern times has converted many thousands of Mohammedans and pagans to Christ in Kazan and its neighboring provinces. The kingdoms of Kazan and Astrakhan fell long ago. But the Mohammedanism and paganism of these kingdoms still stood strong: they were supported by the power of the Murzas and princes. To help St. faith in her work with disbelief, Imp. Peter more than once confirmed the previous benefits to those turning to St. faith; and about the Murzas he issued decrees - to take away the peasants from them, since they do not want to accept the ruling holy faith of the Empire, and to return them when they abandon their delusions. The Kazan Metropolitan, who was jealous of the successes of the faith, was given benefits for the establishment of churches for those turning to Christ 37 . Both in Kazan and in Nizhny Novgorod they turned to the work of preaching with complete zeal. Pitirim of Nizhny Novgorod established communal monasteries for the education of preachers of the faith, and at the same time encouraged the best priests to act for the glory of the name of Christ 38 . From 1719 to 1724 in the Kazan diocese, 2184 persons were purchased for Christ, and from 1724 to 1730, 811 persons of age, who, however, did not receive benefits: this is what the Kazan Archpastor Sylvester wrote, petitioning for the extension of benefits to all new children of the faith 39. Since 1731, a special Commission has been formed for the baptism of Kazan and Nizhny Novgorod Muslims and pagans; it was opened in the Sviyazhsky monastery 40. In 1740 The Sviyazhsk archimandrite brought to the attention of the highest authorities that the baptized Tatars, while remaining to live among Muslims, eventually began to lead a Muslim life again. Then a special mission was appointed under the command of Archimandrite. Dimitry Sechenov, for the establishment and spread of faith among the residents of the Kazan province. The mission was given extensive instructions. First of all, it was prescribed not to force anyone to believe against their will, but for those who wish, St. gifts were appointed to console the faith; it is prescribed to teach prayers to those turning to faith, with an explanation of their meaning; inspire to visit the church and commune with St. tain; have control over life through the Russians. A salary was assigned to four schools in order to teach newly baptized children reading, writing and the law of God 41 . Fortunately for faith and the Church, the pious Elizabeth soon ascended the throne. She took a very active part in the work of preaching the faith 42 . The mission was open to ways to act with complete success. As before, it was strictly forbidden to force people to believe against their will: but the peace of those turning to Christianity was protected from the eyes of insults and oppression from Muslim fanatics 43 . The aforementioned schools are located in the Zilantov Monastery, and children are ordered to teach the law of God not in Russian, but in their native language, in order to form them into preachers of the faith. In two years (1741 - 1742), up to 17,360 persons were enlightened by baptism; why it is necessary to build up to 30 churches with contents for clergy. Dimitri Sechenov was ordained (in September 1742) as Bishop of Nizhny Novgorod, and acted tirelessly in his diocese, so that his exhausted health forced him to resign from the see in 1748 44 . In 1743, the Empress, declaring her joy in a manifesto that “very many of the Mohammedans and pagans of the Kazan and Nizhny Novgorod provinces turned to faith in the Lord Jesus,” declared her will: a) all those who have received and are about to receive baptism are freed from the murzas - their masters; b) all the same, living in fortresses with lenders, will receive service to the lender as payment for the loan letter, with an assessment of each year at 5 rubles. c) Where Christians live together with Muslims, destroy all mosques. At the same time, the manifesto said, an order was made to spread the faith in the Astrakhan and Voronezh (Tambov) provinces 45. The successes of the faith, with such assistance from the pious Empress, were brilliant: from 1740 to 1755, up to 390,000 people were counted as converts to Christ in the Kazan and neighboring provinces 46 . By the time of Catherine, there were no more open pagans left - neither Cheremis, nor Chuvash and Mordovians; they remained to be carefully brought up in the faith they had accepted, but not without strict civil supervision. Even more work and sincere love were required to fight against Islam, which still remained in force. Catherine (deceased 1764) closed the Kazan Commission of Newly Baptized; concern for the civil life of the newly baptized was transferred to ordinary civil authorities; and the care of spreading the faith is left to local archpastors; they are given the responsibility to elect special preachers of the faith, enlightened and imbued with the Christian spirit; There are supposed to be three preachers in the Kazan province, two in Tobolsk, one each in Nizhny Novgorod, Ryazan and Tambov. At the same time, it is prescribed that the children of the newly baptized should continue to be taught in schools; but gifts for the newly baptized were abolished 47. The progress of faith did not stop, although it was not as rapid as under the protection of Elizabeth; even an unfavorable change took place: the rude Cheremis, encouraged by the weakening of civil supervision, again began (secretly) to worship his Yuma: but the zeal of the Shepherds, still apostolic, did not cease to bear fruit for the Lord. Thus, Archbishop Ambrose built with his own funds the Kazan newly baptized schools, which burned down in 1774. 48 In 1803 - 1805, a short Catechism was published with prayers, symbols and commandments in Tatar, Cheremis, Chuvash, Mordovian, Karelian and Persian languages, with a Russian original. The last translation was necessary for the Persians, who from time to time turned to St. faith in Astrakhan. In 1814 - 1820, the entire New Testament was published in the same languages ​​49. Under the Blessed Alexander, concern for the success of the faith was extended further to the east, to the wild Kirghiz. In 1822, it was prescribed: a) at the discretion of need, to send a mission to the Kyrgyz steppe, so that the mission acted only by conviction; b) if up to 1000 people convert in any place, the local civil authorities are obliged to take care of the construction of a church, with the appointment of a permanent priest; c) priests are obliged to establish schools to teach children the law of God and arithmetic; d) not subject baptized foreigners to any consequences for omission of fasting and rituals 50. At the end of the patriarchal period, the desires of the Christian faith were already revealed quite often in Kalmyks, Mongols by origin, Lamais by faith 51. In 1700, their newly baptized people already lived in a special, large village on the Tereshka River, above Saratov. At the suggestion of the Gelyungs (priests), the ambitious Khan Ayuka ravaged and burned this village, and took the Kalmykovs back to the uluses. However, this did not extinguish the desires of St. in Kalmyks. faith. They continued to appear for baptism to the priests; and the newly baptized began to be sent to Chuguev, so that they would become part of the Cossacks there. In 1724, the Holy Synod ordered a mission to the Kalmyk uluses. Hieromonk Nikodim, who knew the Kalmyk language well, was provided with clever instructions, and justified his appointment for the horde. The grandson of the ambitious Ayuki (who died in 1722) Taishim, who wandered with 344 kibitki (families) near Astrakhan, set a strong example for others. Nicodemus baptized quite a few of his horde. Those who were baptized continued to be sent to settle first in Chuguev, then in Tsaritsyn and Astrakhan 52 . Nicodemus saw on the spot that this measure, which was thought to make the newly baptized happy, was far from achieving its goal and was harmful in many respects; in 1729, he imagined that the Kalmyks would rather be given one special place than to experience the hassle of being separated from their own people. Pyotr Petrovich, as the baptized Taishim was called, in 1736 reinforced the ideas of Nicodemus in St. Petersburg; the new khan Dondok-Ombo wanted the same. As a result of this, the widow of Taishim (he died in 1736), Princess Anna with her zaisangs (nobles) and the horde, were assigned lands on the river. Toka, where the Stavropol fortress was soon built for the princess. Her entire horde was baptized by Nicodemus; the mission was multiplied. Previously baptized Kalmyks, who were scattered in different places, had to, at their own request, become part of the same horde. Holy The Synod appointed Nicodemus, ordained an archimandrite, to remain with the princess to announce those wishing to be baptized, assigned priests with camp churches to tour the uluses, and also appointed a translator to translate the New Testament and prayers into the Kalmyk language 53 . The baptized Kalmyks already in 1739 acted for their new fatherland with a ready soul - they contributed to the pacification of the Bashkirs, and so on. they paid adequately for the benefits that were provided to them by the Empire. It was impossible not to wish for new successes for St. faith. After Nicodemus, he worked with zeal and benefit for St. faith Archpriest Andrei Chubovsky, who knew the Kalmyk language. Then not only were learned priests and clerics sent, but a Kalmyk-Russian school was opened in the newly built Stavropol (in 1741); Chubovsky's assistant were students of the Astrakhan Seminary Bestuzhev and Lyakhov, who knew the Kalmyk language 54. Decree of 1745 It was ordered to ordain learned priests for the Kalmyks, to translate prayers and books into the Kalmyk language, and for the archpriest to travel around the uluses at least twice a year. The number of new children of faith multiplied rapidly. In 1737 their number extended to 3,000 souls of both sexes; and in 1745 it had already more than doubled, and in 1765 the number of persons of the same male sex reached 8,000. Not only from the Astrakhan Horde, but also from Zungaria through the Siberian lines of the Irtysh and Kyrgyz Kalmyks came in families and entire sections to declare the wishes of the saint. faith. Those who were baptized were given free lands between the Volga, Son and Cheremshan. In order to accustom them to the benefits of a settled life, and at the same time provide benefits for success in faith, several hundred Russian peasants were settled among them. The Stavropol school soon had happy successes: it was opened at first for 10 boys, with a salary of 20 rubles. per person per year, it will soon be extended to 30 boys with a salary of 500 rubles; in 1771 there were already several students in excess of the enrollment, although this enrollment was not long before increased to 50 people 55 . In addition to these settlers of the Simbirsk province, Kalmyks were also baptized in the Astrakhan province, where their main nomadic camps were. The widow of Khan Dondoka-Omba was baptized at the Court of Elizabeth, and one of her sons, Alexey, was subsequently distinguished by deep piety in Enotaevsk. In 1750, more than 200 families of Astrakhan Kalmyks were baptized, i.e., almost 1000 souls. Unfortunately, instead of revealing special benefits to faith for its beneficial actions on wild hearts, they hastened to award the children of the steppes only the spiritual benefits of Christianity, and their princes were denied compensation for their subjects who received freedom by accepting Christianity. The consequence of this was a cooling towards Christianity, and at the same time towards the Russian government. The abuses of local civil authorities further irritated the children of the steppe. In 1771, as many as 30,000 wagons became agitated and rushed beyond the Urals - out of Russia. After that, about 160 Kalmyk families, baptized in the Astrakhan province, crossed to the Kuma River and turned again to the Lamai faith. By the time of Emperor Alexander, there were up to 6,000 Kalmyk Christians left, for whom the New Testament was published in the Kalmyk language 56 . § 7. In the southeast: benefits to faith in Georgia. Appeal of Ossetians and Uds; change in the Circassians; acquisition of Crimea by Russia For Georgia, which especially from 1723 to 1744 suffered cruelly from the Turks and Persians, Russia tried to provide assistance. In 1737, at the request of Tsarevich Bakar, St. The Synod allowed the printing of liturgical books and the Bible in Moscow in Georgian, after a preliminary revision of the manuscripts 57. The external fate of the sufferers from Islamism was eased by the participation of Russia in 1774, and even more so in 1783 - the Georgian Church from 1783 came under the control of the Holy Church. Synod, and in 1800 the Georgian people were accepted into the full administration of the Empire, which ended the persecution that Islamism had waged against Georgia for several centuries. Ossetians, neighbors of the Georgians, once Orthodox Christians, but under the yoke of Islam, relegated partly to the darkness of pagan superstitions, partly to the sensual life of Mohammedanism, until 1746 retained only a faint memory of their former Christianity. At the suggestion of the Georgian Archbishop Joseph, St. The Synod took upon itself the responsibility for their education. In 1746, a mission was sent to the Caucasus; The Georgian Archimandrite Pachomius and two abbots from the Georgians were sent, as they were familiar with the language and terrain of the Ossetians. Until 1767, they baptized more than 2000 Ossetians: but, unfortunately, busy with everyday needs, they cared little about the heartfelt conviction of the superiority of the faith of Christ. In 1771 St. The Synod appointed a new mission; then it was considered best to entrust the management of the mission to the learned Russian Archpriest Lebedev, and to appoint two Russian learned priests and two Georgians, two Russian deacons and one Georgian, two Georgian and one Russian priests, and also a translator. Holy The Synod provided the mission with instructions. In 1789 a Vicar was appointed to the Astrakhan Archbishop, Bishop of Mozdok, with the responsibilities of the Ossetian spiritual mission assigned to him; Gaius, a Georgian by birth, was appointed bishop 58. The new mission before 1790 enlightened St. baptized more than 6,000 people of both sexes, and taught up to 48 Ossetian children at the Mozdok school. In 1814 St. The Synod, wishing not only to continue, but also to strengthen St. business, taught the Ossetian spiritual mission new rules. The mission was charged with the duty of encouraging conversion by spiritual, and not worldly, means: if the latter were used, then only for the baptized - as a gift of fatherly love for the obedient; teach baptism not hastily, but make sure of the sincerity of the conversion; the work of preaching should not be considered completed until the converts wished to have a church, etc. With such instructions, the mission, under the leadership of the Georgian Exarch Theophylact, from 1817 to 1820 managed to enlighten St. baptism of up to 32,000 Ossetians. In addition, at the same time, up to 130 families of the Ouds, once the most zealous confessors of pure, Eastern Christianity, were enlightened by the light of the Gospel, and shortly before that they turned into stubborn Muslims. A church with Georgian worship was built for the Uds. And for the Ossetians, more than 40 churches were founded, and from that time on, services began to be performed in the Ossetian language; This last benefit, the fruit of the labors of an Ossetian nobleman, most of all contributed to the lasting establishment of St. faith between Ossetians. The case of St. faith was completely over here in 1824 59 How joyful were these successes of St. faith in the Caucasus, so sad was the change that took place in the Circassians and their neighbors. By the Peace of Kainardzhi (1774), the Circassians, Abkhazians and other Highlanders were given the order of Islam, while under Tsar Ivan the Terrible they themselves surrendered to the power of the same faith Russia. The Porte hastened to send preachers of the Koran to the Caucasus; they quickly spread Islamism there and armed the Highlanders with fanatical hatred against Russia: from the heights of the Caucasus, Islamism spread across the steppes of the Caucasus. Shah Mansur appeared among the Chechens with the name of the prophet, and the Highlanders, at his call, brought death and devastation to Christian settlements, forcing Christians to become Muslims 60. Already 15 years after the Peace of Kainardzhi, a Bishop was appointed (in 1789) to Mozdok in order to counteract Islamism. The progress of Islam in the places closest to Mozdok has been stopped; meanwhile, in the distance, following Kabarda, the Shapsug Circassians accepted Mohammedanism. The Natukhais fought for 20 years with the Shapsugs: you, they said, our brothers, betrayed the law of our ancestors; but we do not want you to follow Mohammed, and we demand that you return to the old law. - OK. 1807 Gassan, Pasha of Anapa, entered Circassia with a large army and forced everyone to accept Islamism 61. This opposition of Islam to Christianity was a matter of anger at the successes of Christian Russian weapons in Crimea. Muslim fanaticism was tormented by fears for the fate of Islam in Crimea, which fell under Russian rule, and made every effort to extend its power in other places. Meanwhile, Russia did not give any indication that it intended to convert new subjects to Christianity by force. Much Russian blood has been shed by the once strong Crimea; Russian Christians experienced a lot of troubles, robberies, devastation, and devastation from the Muslim Crimea. But the Christian love of the Russians forgave Crimea everything. For the success of Christianity, they did what prudence allowed. Empress Catherine allowed the Crimean Tatars, who accepted Christianity, to choose whatever kind of life they wanted; and extended the prohibition to the Taurian Murzas and Muslim princes to acquire serfs of the Christian faith. Kherson Archbishop Ambrose wrote a comparison of the Christian faith with alkoran. There was no shortage of private, periodic conversions of Tauride Muslims to Christianity. § 8. Christianity in the North: a) among the Kamchadals; b) the exploits of St. Innocent of Irkutsk; c) successes of faith in the Tobolsk diocese and among the Samoyeds In Kamchatka, after Archimandrite Martinian, who built (1705) the Assumption Hermitage, but did not manage to acquire many for Christ, the mission sent to the Assumption Hermitage in 1726 under the command of Abbot John successfully sowed the word of God; Soon it was ordered to build four churches, and the converted Kamchadals were counted as more than 5,000 souls 62 . It was necessary to support and continue what was started. Under the pious Elizabeth, St. The Synod, after several communications with the Senate, reached the point that (in 1742) a mission was again sent to Kamchatka: it was composed of the head of the mission, an educated archimandrite, Joasaph Khutuntsevich, two hieromonks, two hierodeacons and several students of the Moscow Academy 63. The mission's efforts were as successful as they could be. In five years, up to 5,000 Kamchadals were baptized; students taught the children of baptized Kamchadals Russian literacy and the law of God, established three schools, where they even successfully taught drawing, and in 1748 the number of children studying extended to 200. Joasaph’s mission was sent for 7 years. In 1750, Joasaph left Pachomius as chief in Kamchatka and reported to St. Synod that all residents of Kamchatka, with the exception of a few, are enlightened by St. baptism - all that remains is to send the priests and school teachers. Pachomius, for the benefit of the faith, multiplied schools. Through the zeal and prudence of the mission, Christianity was planted so firmly in Kamchatka that subsequently the Kamchadals surprised and consoled friends of the faith with their thorough calling of Christian truths 64 . Meanwhile, Christianity acquired followers among the foreigners of Siberia, closer to the Russian settlements. In 1721, Innokenty, prefect of the Moscow Academy, was appointed to the Chinese mission and consecrated Bishop. Bogdykhan, through the machinations of the Jesuits, did not agree to allow him into Beijing. But while negotiations were taking place with the mandarins, Innocent opened a school of Chinese and Mongolian languages ​​in the Irkutsk Ascension Monastery. In 1727 St. Innocent was appointed Bishop of Irkutsk, and continued to take care of the school, from which he expected much that would be useful for preaching the faith among the Mongols and Chinese. At the same time, his zeal acquired many new children of St. faith. The name of his successor, Innocent Nerunovich († 1741), is still borne by the Tunguz Nerunovskys who were baptized and benefited by him 65 . In 1728, it was brought to the attention of the highest authorities that baptized Siberian foreigners, contrary to the regulations of the Empire, were included in the tax status by private individuals. As a result, it was then commanded to return freedom to the newly baptized and not to deprive those who turn to St. faith. This greatly helped the success of the Tobolsk missionaries, from among whom the Verkhoturye Archimandrite Sylvester acquired for Christ up to 2,600 souls from paganism and idolatry 66 . Under Elizabeth, when special attention was paid to the spread of the faith in all places, many acquisitions were made for St. in the Tobolsk diocese. faith. In 1748, the Ostyak prince Murzin and his family left paganism, after which several other Ostyaks were initiated. In 1751, through the efforts of Abbot Job, it was addressed to St. believe a significant number of Buryats, Tunguzes, Votyaks and Voguls. In 1753, in the Tobolsk diocese, 462 souls renounced idolatry; and in 1763, 654 souls were counted as newly baptized in the Kungur and Ogin districts 67 . Under Catherine, in distant Dauria, among the Tunguz, Kirill Sukhanov spread the gospel light with particular success; he was called to the feat of the preacher by his own jealousy for St. business. Feeling sacred fire in his soul, he learned the Tungus language and, with a knapsack on his shoulders, went to Dauria to the idolaters of the Tungus. They were not deaf to his preaching. Bishop Mikhail of Irkutsk († 1789) ordained Sukhanov as an archpriest and contributed to his work. Kirill built a church, founded schools, and settled the hitherto wandering Tunguz people in villages. The Tunguz, converted by Sukhanov, are still called Sukhanovsky, and honor the memory of their enlightener 68. To help the Siberian preachers of the Gospel, the Marvelous One sometimes showed His miracles in His Saints 69. Under Emperor Alexander, the New Testament was translated into Siberian languages ​​- Ostyats, Vogul and Buryat 70. More persistent than others against St. Samoyeds were of faith. They not only adhered to paganism for a long time, but persecuted Siberian foreigners who converted to Christianity, robbed and killed baptized Ostyaks, cut out the hearts of those killed, and cursed at the Cross of Christ. In 1740, missionaries were sent to them from Arkhangelsk, but the success was insignificant. Under Emperor Alexander, more deliberate measures were taken to educate the Mezen Samoyeds, and then a solid foundation was laid for Christianity among these savages 71 . § 9. Christianity in the American Islands. Jews in the Southwest Russian piety, as soon as it began to recognize the country of pagan savages, did not hesitate to enlighten it with the light of faith, did not delay for self-interest, enlightened it not through measures of violence, but acted in the spirit of the Gospel. The Cossack Adrian in 1760, having discovered the islands in America now known under his name, was the first to begin baptizing the natives. Glotov, who discovered the Fox Islands in 1759, baptized the son of one of the Aleutian toens, who, having been educated at the Kamchatka school (§ 8), contributed greatly to the spread of Christianity in his homeland. Christianity has appeared on Kodiak Island since the founding of the American Shelekhov Company. Delarev, the director of the Company, having won the trust of the islanders with his meek and prudent behavior, gained the trust of some in Christianity. In 1794, as a result of Shelekhov’s petition, St. The Synod appointed mission 72 for the American islands. The head of the mission was the Valaam hieromonk Joasaph Bolotov, who received a full seminary education. Both he and nine other monks were chosen on Valaam by the perspicacious elder Nazarius. Nine months passed before they reached Kodiak. In May 1795, one of the preachers wrote: “The Americans are very willing to go to be baptized; Almost seven thousand were baptized. On Unalaska, where the wind drove us, they greatly surprised us with their kindness and desire for baptism. In Kodiak they take baptism so hard that they tore up and burned all their shamanic outfits.” The preachers themselves were animated by such zeal for St. labor that argued among themselves who should go to more dangerous places. Hieromonk Macarius preached a sermon to the Unalaska archipelago. O. Juvenaly chose the country of the wild Kenai for himself, and died a martyr's death 73. Subsequently, the islanders themselves said to our sailors: “You are probably brothers to that strange man, whom until recently we could not kill in any way; he turned us to his God, and we did not want to leave many wives and tied him to a tree: but he was already completely dead, he got up three times and began to convince us, until we gave him to our neighbors to eat.” The missionaries opened a school in Kodiak where they raised children. In 1799, Joasaph was consecrated Bishop of Kodiak: but on the way to Kodiak, the ship with the new archpastor sank. However, St. Faith never ceased to make sincere friends among the simple-hearted islanders. In 1805, they began to translate prayers into the local dialect in Kodiak. In 1816, a special priest was appointed for Sitkha. Christianity was then established in California with the founding of the Colony. Since 1821, there were already four permanent churches with four priests on Unalaska, Kodiak and Yakhta 74 . With the annexation of Poland and its Russian regions to the Empire, a new feat opened up for jealousy about the successes of the faith - in the southwest of Russia - the feat of converting Jews to Christianity. Until that time, Jews were not allowed to live in the Russian Empire. In 1742, Empress Elizabeth ordered, as a result of previous decisions, to immediately expel from Little Russia several hundred Jews who were hiding there under various pretexts: from such, the Empress said, “Christ the Savior of the haters of our loyal subjects should expect extreme harm 75.” When, due to the harassment of the mountains. Riga and Nezhin The Senate asked to allow Jews to temporarily come to Riga and Little Russia for trade and presented seemingly benefits for the treasury; The Empress wrote: I do not want interesting profits from the enemies of Christ 76. At the same time, the Empress ordered those Jews who want to convert to Christianity to indicate places of residence in Russia, but so that they do not return abroad 77. In 1772, as many as 200,000 Jews became part of the Empire 78. The annexation of Volhynia and Lithuania to the Empire, especially the forced removal of the poorest Jews from Prussia (in 1793), added (with the exception of Poland) up to 400,000 of these idle subjects to the Empire 79 . Empress Catherine ordered that Jews who converted to Christianity should not be included in the capitation salary 80 . Emperor Alexander more than once announced various advantages to those who agreed to part with the harmful rules of the Talmud and accept Christianity 81. Despite the frenzied hatred with which the kahals, rabbis and relatives persecute those who accept Christianity, the number of Jews who accept Christianity has always been significant 82. § 10. Academies and Seminaries before 1808 Theological education of this period is divided in spirit into two courses: the first scholastic, ended in 1808. The Synodal Administration had to put a lot of work into establishing schools from time to time. The shortage of religious educational institutions was also felt in the past period; and at the very beginning of this period, the common sense of the Russian peasant Pososhkov understood that a classical education was needed for the clergy 83. Now the zeal of the Shepherds multiplied the schools more and more. In 1764 there were 26 religious educational institutions with 6,000 students; by 1784 the number of students had risen to 12,000. If we remember that in the patriarchal period, excluding Kyiv and Moscow, only in three dioceses, and then by the end of the period, theological schools were opened; then in the 40 years of synodal rule a lot was done for schools, especially since before 1764 there was only one secular university - in Moscow and one gymnasium - in Kazan. In 1788, a circle of teaching was somewhat widespread at the Nevsky Seminary in order to form capable mentors for seminaries; in 1797 Nevsky and Kazan Seminaries were elevated to the level of Academies. By 1808 there were 4 academies, 36 seminaries and 15 small schools 84 . The methods of teaching and the range of sciences in seminaries and academies were taken from Kyiv, or, more precisely, from Polish schools: knowledge of the Latin language was considered a prime necessity; all subjects, starting with the rhetoric class, were taught in Latin; hence, in addition to insufficient knowledge of the native language, the largest part had little knowledge of the subjects of study; philosophy was led by scholasticism, theology by dialectical polemics; I taught a lot of unnecessary things, but little of what was necessary. Because of inequality and lack of means of maintenance, one seminary had fewer classes than the other; in some seminaries there were barely capable teachers, while in others they were very worthy. In general, there was no harmonious, uniform method of teaching; everything depended on persons and means 85. The Moscow Academy, from the middle of the 18th century, in its successes already stood higher than the Kyiv Academy, which until 1754 delivered almost all the archpastors of the Church; between the seminaries, the first places were for Novgorod, Kharkov and Chernigov, and under Met. Plato became superior to Trinity Seminary 86. The Spiritual Regulations stipulated that for the maintenance of theological educational institutions, students and teachers, the twentieth share of bread from monastic estates, and the thirtieth share of bread from church estates 87 . But the inconvenience of this collection forced the Shepherds to maintain educational institutions almost exclusively at their own expense. In 1737 - 1739 they thought to assign a certain monetary allowance to all establishments. But the assumption did not come true. In 1764, when immovable estates were taken away from departments and monasteries, the previous methods of maintaining institutions were stopped. All theological schools were assigned to pay 38,000 rubles per year, i.e.; an amount less than insufficient. It took 20 years before help was provided, although the number of students had doubled by 1784; this year, after private increases, the amount allocated for educational institutions did not exceed 77,000 rubles. Since 1765, archpastors were forced to collect meager benefits from some monasteries. In 1796, Emperor Paul determined that up to 180,000 rubles would be allocated to religious educational institutions; Emperor Alexander doubled this amount in 1807. This was the situation in religious educational institutions until 1808. 88 § 11. States and the formation of educational institutions since 1808 At the end of 1807, the pious Alexander turned his merciful attention to religious institutions. The decree ordered a special committee to draw up proposals for staffing and the formation of religious schools. Metropolitan Ambrose, Bishop Theophylact, chief priest Derzhavin, from the secular chief prosecutor of the Synod, Prince. Golitsyn and State Secretary Speransky, forming a committee, carried out the pious will of the Monarch. A report was written on measures to maintain and organize educational institutions 89 . a) The attention of the committee was most of all paid to the maintenance of educational institutions. An excellent measure was invented for the maintenance of institutions: the state donated little to the Church, and then only for the first years; the main source is the candle income of the Church. Fixed capital was determined, not too significant at the beginning, but which could supplement the insufficient annual income of the Church with interest and was supposed to increase with smart savings 90. b) On the formation of religious schools, the committee drew up only a brief outline of their structure, leaving the clarification of the plan to the future. The most important thing in this outline was: aa) that educational institutions were assigned a uniform, specific structure; bb) just as educational institutions are divided into classes, so subjects of study are assigned in accordance with the institutions: for districts - academies, for dioceses - seminaries, for counties - schools were supposed to educate youth in the spirit of the Gospel, but offering subjects in accordance with the meaning of the students; cc) other subjects of teaching are more clearly defined, others are newly introduced; such are mathematics, hitherto almost unknown, general and church history, taught occasionally and here and there, the Hebrew, German and French languages, occasionally taught in academies and almost nowhere in seminaries; the Greek language has been assigned the same power as Latin, whereas before the former was not heard at all in schools and rarely in seminaries; Hermeneutics was assigned, which was almost unknown in the seminaries, although the interpretation of Scripture was read in places 91. Central management of all theological educational institutions is provided to the Commission of Theological Schools, and supervision of secondary and lower places of education is provided to district schools - Academies. The education plan drawn up by the committee could only be implemented gradually. Due to the methods of maintenance, the Academy of New Education in 1809 was opened only in St. Petersburg. And the best professors have been appointed for her. At the same time, district and parish schools were opened in the St. Petersburg district. The very outline of the committee’s rules already indicates a new path of education for all educational institutions. The resulting Commission instructed capable people to prepare educational books. And soon they appeared: Biblical history, Philaret, - an excellent guide for the academies; Church History, Innocent, as a learned experience, is very satisfactory for its time, and in the spirit of piety is always an expensive book. At the same time, notes on theological and philosophical sciences were distributed to seminaries. In 1814, when the first course at the St. Petersburg Academy ended, and so on. Capable mentors were prepared for seminaries and academies, the Moscow Academy was opened in the Sergius Lavra, according to a new education plan. At the same time, a transformation was introduced in the seminaries of the St. Petersburg and Moscow districts; At the same time, district and parish schools were opened in the Moscow district. Upon completion of the first course at the Moscow Academy (in 1818), new mentors were given for the Moscow and Kazan districts; and in 1819 a transformation was carried out in the Kiev Academy and its surroundings. In 1822, when time and experience confirmed the superiority of the new education, and together showed what direction to give to different parts of education, still uncertain, detailed draft statutes were drawn up for academies and seminaries, for district and parish schools. These projects, written in a Christian spirit and with a strong mind, strengthened the biblical direction in theological educational institutions. The consequence of all these orders was that over the course of 16 years the number of students increased from 30,000 to 46,000, and the number of schools from 150 to 344 92; By the end of the reign of Alexander the Blessed, there was almost not a single rural priest left in the entire vast Empire who had not received a full seminary education, while under Catherine, even in her last years, there were unlearned ones in the cities. § 12. Correction of the Slavic Bible and Holy Scripture. Philology Spiritual enlightenment, which has made so many progress since the very beginning of the new period, turned its help first of all to the Slavic translation of the Bible - the source of enlightenment. The shortcomings of the Ostrog edition of the Bible, printed almost unchanged in Moscow in 1663, were very noticeable to many. Therefore, back in 1713, they began to revise the Ostroh Bible; in 1724 they were ready to publish a translation corrected by Theophylact Lopatinsky, the best student of the Kyiv Academy. The death of Peter stopped the enterprise, however rather hasty; and the strange enterprise to publish the Bible in Slavic and Dutch was stopped even earlier by Providence itself 93. Theophylact continued to correct his work. In 1735, they again decided to publish the Bible: but the edition with the meaning of the amendments at the bottom of the text and showing the contents of each chapter, completed by 1745, was withheld by the printing house, probably due to lack of confidence in both the amendments and the text. With good Elizabeth, two commissions, one after another, revised previous works and corrected what had not been corrected; Varlaam Lyashchevsky worked and succeeded more than anyone. The matter was completed, and the revised translation was published in 1751. The preface to the edition, written by Lyashchevsky, presents the last work of correction in this form: a) Lopatinsky’s grammatical amendments, which did not change the very idea of ​​​​the ancient text, were withheld; b) where deviations from the ancient text were visible, either in the meaning of the text, or in the arrangement of verses and chapters, - there, according to verification with editions of the Greek text, they tried to maintain the ancient appearance of the Slavic text; c) translation errors that were not noticed during the previous correction have been corrected; d) the books of Tobit and Judith, translated in the Ostrog edition from the Vulgate, were translated from the Alexandrian text; the third book of Esdras, which is not in Greek, was corrected according to the Vulgate; and the fourth book of Maccabees was not accepted for publication for the reason that it is not in the ancient Slavic translation; e) the main concern of the translators was, in their words, concern for the fidelity of the translation to the Greek text: “that is one thing in the matter of correcting this sacred. We have the care of the Bible, and according to the entire Greek 70 translation, we will publish a Slavic translation.” The number of all the amendments made during the last correction was enormous: having been clearly described, they constituted a book no smaller than the Bible itself; the most important amendments are described in the preface to the publication: but even here their number is large. Thus, the main character of the last correction of the Bible was concern for the fidelity of the translation to the Greek text and the ancient Slavic translation. The business required hard work, extensive resources and a lot of knowledge. And it was done worthy of that time 94. This beautiful fruit was brought to St. The Church, one might say, by Simon of Todor. Lyashchevsky and his assistant Slonimsky were Todorsky's philological students. Simon was the founder of the priesthood. philology in Russia. Todorsky, after graduating from science in Kyiv (in 1727), had the desire and determination to spend ten years abroad and most of all in Halle. There he listened with lively zeal to exegesis and dogmatics, and especially studied the languages ​​of Greek, Hebrew, Chaldean, Syrian and Arabic, so necessary for understanding the Holy Testament. An excellent Gallic professor of oriental languages, Michaelis, was Simon's supervisor, and Michaelis responded in his diploma to Simon in the most excellent terms about his successes in oriental languages; German was almost like a native language for Simon when he returned to Kyiv in 1738. Here he opened a class of Jewish, Greek and German philology, unknown before him in Kyiv; and in 1742 he was called to be a mentor to Peter III, according to the Orthodox teaching of the faith. Although his career as a teacher of philology did not last long: he managed to leave worthy students, and did not stop his studies in oriental languages ​​in St. Petersburg. Here he wrote various studies on Eastern philology 95. Having been a member of the Synod and (from 1743) Archbishop of Pskov, he aroused jealousy of St. in others. philology, and this jealousy was quite alive even after his death (1754). 96 § 13. Interpretation of Holy Scripture in Moscow. Academies; on transformation - Russian translation of Holy Scripture, interpretation experiments The Moscow Academy has educated many interpreters, primarily for the New Testament. Ambassador Theophylact of Gorsky, student and Rector of Moscow. Academy, which wrote the Agreement of the Holy Scriptures, Apollos Baibakov, a student and Rector of the same Academy, published publicly read interpretations on the epistles to the Corinthians (first), Galatians, Ephesians, Philippians, Colossians and Thessalonians (first) 97. Gabriel Petrov, also a student and Rector of the Zaikonospasskaya Academy and the famous Metropolitan of Novgorod, famous for his explanation of the Council Epistles. Methodius Archbishop of Pskov, while he was Rector of the Moscow Academy, read an interpretation of the Epistle to the Romans 98. Of all, the Rector of the same Academy and subsequently the Archbishop of Pskov, Irenei Klementyevsky, worked most hard to explain the Holy Scriptures. He wrote interpretations: a) on the Epistle to the Romans; b) on the letter to Hebrews 99; c) 12 lesser Prophets and a prophet. Daniel 100, according to Greek and Hebrew text; d) finally, based on both texts, an interpretation of the Psalms, however, extracted from Bellarmine’s interpretation 101. In general, all these and other experiments, like the first experiments, were immature; they were rarely a matter of their own reflection and more often a translation of someone else's work 102. But even in this form they brought a lot of benefit to the Church. With the new formation of theological educational institutions, in general, more attention is paid to Holy Scripture than before. Hence, it is natural that more and more people were put in a position to clearly understand the word of God: but prudent distrust of their successes rightfully demanded that they not rush and were not in a hurry to publish works to explain Scripture. Still blessed. Tikhon of Voronezh considered it necessary and decided to translate the Psalter from Hebrew and the New Testament from Greek into Russian. Archbishop Ambrose Zertis-Kamensky translated, together with Varlaam Lyashchevsky, the Psalter from the original; the work was completed and prepared for printing, when the martyrdom of Ambrose stopped the work 103. Since 1813, they began to translate the Holy Scripture into the generally understandable Russian language. In 1815, the Holy Synod approved the completed translation of the New Testament. At the same time, the translation of the Psalms from the Hebrew text was approved. The need for both translations is explained to the people in the prefaces signed by the Members of the Synod - Michael, Seraphim and Philaret. Among the experiments of new interpretation, the Notes on the Book of Genesis with the Russian translation of this book are known - an excellent experience of interpretation both in the deep Christian spirit and in the philological thoroughness of the interpretation. Other experiments remained unpublished, excluding explanations of the Savior's Sermon on the Mount 104. § 14. Catechetical and systematic teaching about faith and morals; preachers At the very beginning of the period, catechistic teaching for children and the people was placed by the Synod among the necessary duties of the pastors of the Church, and it was zealously offered, as were edifying popular instructions. Feofan Prokopovich wrote a catechism and primer explaining the commandments of God, which for quite a long time deserved approval for general use 105. In 1743, the Synod wrote to the Senate that nobles and officials, having taught their children to read the book of hours and psalms, send them to study secular sciences, but do not take care that the children sufficiently know the foundations of faith and piety. With such inconsistency of affairs with debt, St. The Synod demanded that by decrees: i) teach children catechism from capable priests; b) when assigned to the service, test children’s knowledge of the catechism. The Senate, fulfilling the decision of the Synod, made it a rule to collect a fine from parents whose children, when assigned to the service, turn out to be ignorant of the rules of faith and piety 106. After that, the best catechism for children in its time was written by Met. Plato 107; and more thoughtful and thorough - Met. Filaret. Holy The Synod also took care of publishing teachings for the people. On his instructions, Metr. Gabriel and Plato selected and corrected two collections of such teachings 108. The best essay of this kind was written by Bl. Tikhon of Voronezh; His Christian Instruction for his flock, with the replacement of some parts with instructions from his other works, was published and is being published by the Holy. Synod for general use, his sermon against the national holiday of Yarila - Chrysostom's sermon against spectacles 109, M. Plato and Michael taught catechism to the people in conversations 110. The letters of Innocent Bishop of Penza, written to various persons, breathe sincere piety, and this is conveyed to the Christian heart 111. The School of Piety, or examples of life, selected from the lives of the Saints and described in a lively but clear style, constitutes a wonderful gift to Archpriest. Mansvetova for all Christian ages 112. There were few original taxonomists, as well as original interpreters of Scripture: a) Feofan Prokopovich, who after Kyiv listened to lessons in Rome for three years, but from there suffered disgust from papism, which was not always even just, taught Christian Orthodox Theology at the Kyiv Academy; the writer did not have time to bring the extensive dogma to the end. Samuel Mislavsky supplemented and published the work after the death of the author 113. b) Theophylact of Gorsky (§ 13) wrote for the Moscow Academy The Teaching of the Eastern Orthodox Church on Faith and Morality. This is less original than Feofan's, but less scholastic 114. c) Macarius, Archimandrite of Tver, a graduate of the Moscow Academy (1766), compiled a system of Theology, which is distinguished by its deep Christian thoughts and logical strength of evidence 115. d) Bl. Tikhon Bishop of Voronezh, supplementing with reflections the dogmatic and moral instructions he read at the Tver Seminary, left a wonderful essay On True Christianity. Although it does not have systematic rigor, it is imbued with the true Christian spirit, and is original from beginning to end 116. e) Plato, Metropolitan of Moscow, when he was the teacher of the law of the Heir to the Throne, wrote Orthodox teaching for him, which was later translated from Russian into many foreign languages ​​117. f) In modern times, many educational books have been written about faith and morality. The Active Teaching of Bishop Innocent is known. Penza. Preaching from the church pulpit in this period no longer seemed strange, but was the ordinary work of Shepherds. And there were now far more excellent preachers than original interpreters and taxonomists. a) Feofan Prokopovich, however, not so much a Christian preacher as a secular speaker; b) Gideon Krinovsky, beloved and worthy preacher. Elizabeth († 1763); c) George of Konissky, known for his brilliant Speech to Catherine: “Let us leave it to the astronomers to prove that the earth revolves around the sun; our sun walks around us” 118; d) Anastasy Bratanovsky, later Archbishop. Astrakhansky († 1805), who combined a rather bright mind with vividness of imagination in order to speak vividly and clearly and not adhere to the harsh language that was then considered necessary for preaching. e) Above these preachers in terms of the gift of speech was Met. Plato, who often preached without preparation. His speech, spoken by Imp. Alexander at the coronation, - a masterful work in exterior decoration, - exemplary in content. – His later sermons are distinguished by their simplicity and power of piety; but in many, the depth of thought and purity of language do not always equal the abundant flow of words 119. f) Conversations of Met. Michael († 1821) excite attention with the depth of the Christian spirit, but also tire him with the complexity of his speech. g) The words of Ambrose Bishop of Tula and Archbishop of Tver († 1830) combine the purity and pleasantness of the word with the knowledge of people. His Word for the election of judges is known: The gold was thrown in, and the calf was poured out. Imp. Alexander gave this word to one governor instead of instructions. 3) We are not talking about the well-known, thoughtful, modern preacher Met. Moscow Filarete 120. § 15. The fight against the reformation Under Peter I, English theologians treated St. Synod with a proposal to unite the English and Russian Churches; at the same time they sent their answer to the answer of the Patriarchs on the same subject. The Russian Council, having decided not to rebaptize, but only to anoint Lutherans and Calvinists joining Orthodoxy, entered into communication with the Eastern Patriarchs on the proposal of English theologians, and the Council of Patriarchs proposed to answer the English theologians that the dogmas of St. faiths have already been explored by St. Fathers and confirmed by Councils, and therefore every new teaching that is contrary to the teaching of the Church must be rejected as a proven lie. That's how the matter ended 121. Peter was strict for those foreigners who wanted to spread their religion in Russia. But it was not the same after him, especially when Biron played with the fate of the Russians. Although Russian common sense did not value the reformation highly, 122 there are plenty of weak people everywhere, especially when weaknesses are given free rein. Thank you Theophylact, a graduate of the Kyiv Academy, a friend of the late Stefan Yavorsky and a zealous shepherd of the Church, with the rank of Member of the Synod, decided to publish an essay useful for his time - The Stone of Faith, Yavorsky. The approved work was published and soon required new editions 123. But as soon as it appeared, Protestants in Russia and abroad started a war. In Moscow, on behalf of Buddei, a Letter was written to a friend in Moscow against Stefan Yavorsky 124. Theophylact wrote a Reply to the Epistle, criticizing Lutheranism. The Dominican Ribeira, who was then under the Spanish after in St. Petersburg, wrote a defense to Yavorsky with a response to the same message 125. Protestants living in Russia incited those abroad to war against Yavorsky, 126 and spread the same hatred in Russia. Biron was full of anger. The Hammer appeared on the Stone of Faith, or not so much a discussion about Yavorsky’s book, in the spirit of Lutheranism, but rather a low libel against Stephen himself, written by someone who knew Stephen briefly. Arseny Matseevich wrote an Objection 127 to this libel. Feofan Prokopovich greatly humiliated himself in this struggle. He liked papism so little that he wrote about the Pope Antichrist. He wrote replies to Protestants in defense of Orthodoxy, and even converted the English pastor Malyard to Orthodoxy 128. But he was not so simple-hearted as to forget personal insults, nor was he so great in spirit as not to humiliate himself before the powerful of the time, for the sake of ambition. Theophan remembered well that Stephen and Theophylact did not allow him to be consecrated Bishop unless he renounced the opinions indicated in his writings. His personal explanation with Stefan then ended with the fact that Stefan, who treasured the peace of Christ, asked Theophan for brotherly forgiveness and admitted that he was careless: but for Theophan this was not enough 129. In addition, Theophylact wrote an essay: The Yoke of the Lord is Good, and this for Theophan did not seem to be a good review of his work: About the Unbearable Yoke. And Theophan, despite his strong mind, did not know how to conquer his passions, began to act against Stefan and Theophylact. He declared Ribeiro's protection of Stefan dangerous for the Empire, submitting a review to the Cabinet. They also found a reason for the Kyiv Metropolitan Varlaam Vonatovich, who magnificently published the Stone in Kyiv, to be brought to trial by the Secret Chancery and sent to the Belozersky Monastery defrocked 130. At the insistence of Biron, the Stone of Faith was banned, and all copies of it were taken away 131. Theophylact, evading human malice, retired (in 1731) from the Synod to his Tver diocese. But even here they did not leave him alone. Theophylact's answer was taken to the Secret Chancellery. True, the chapter on executions for heretics in the Stone of Faith did not entirely agree with the spirit of the Gospel: but still this did not mean that it was necessary to take the Stone of Faith to the Secret Office. Meanwhile, Theophylact himself was demanded (in 1732) to the same Chancellery and strictly interrogated on the first three state points; They kept him and all the servants under strict supervision for three months and secretly returned to Tver. Probably, they wanted, but could not, to connect the case about him with the affairs of Abbot Jube, a secret agent of the Sorbonne; Jube was expelled then (1732) from Russia 132. However, the troubles for Theophylact did not end there. A Protestant is on paper an ardent preacher of tolerance, but in reality, as soon as he can, he writes vengeance on brave non-Lutheranism with his blood. This is how Biron, known for his personal cruelty, acted. And Biron 133 was not the only one at the Court at that time. In June 1735, Theophylact was summoned to trial at the Synod. All his notebooks and books were taken there. He was put under a strong guard. - The Synod, where Feofan was the leader at that time, tried and convicted him on the charges presented by Bironov’s Office; Theophylact was deprived of his rank and monastic status, and the Chancellery took him into its own hands, in which death was more pleasant than life. Feofan died a year later (September 5, 1736); Theophylact was kept under secret guard in the courtyard for three years and received a paralytic stroke; then, despite his terrible illness, he was locked up in the Peter and Paul Fortress, and spent another two years there. After the bloodthirsty Biron was overthrown, Theophylact (at the end of 1740) was released, and the Synod in full meeting returned him to the rank. But the sufferer of Orthodoxy was exhausted by suffering; he lay on his deathbed for several months in the courtyard, where Elizabeth, then still the Grand Duchess, visited him, and died on May 6, 1741. 134 Under Elizabeth, Ambrose Yushkevich, Archbishop. Novgorodsky, in a word spoken in her presence, vividly depicted the harm that foreigners caused under Anna, even for the state. Under her, those Protestants who remained at the Court and in prominent places did not dare disrespect Orthodoxy. Quite a few of the Baltic noble families then converted to Orthodoxy 135 . The fears raised by Peter III soon ended 136, and after that Protestantism was only tolerated in Russia. § 16. Quakers - Doukhobors Lutheranism harmed Orthodoxy more in civil life than in spiritual life. In the spiritual they knew him well and rejected him. This is not how Quakerism, one of the branches of Protestantism, operated; Quakerism had success over the thoughts of the Russians, and the success was strong. The reason for this was the little-known nature of the Quakers in Europe and their secrecy in Russia, and then the spirit itself, which is easily deceived by people inexperienced in spiritual life, given the apparent desire of Quakerism for the spiritual. Quakers - Doukhobors stayed in Russia from the time of Peter until the death of Alexander, although with varying fates. In 1716, the former Moscow archer Prokopiy Lubkin with 20 followers was taken into custody in Uglich. It is more than likely that these were Kuhlmann's secret listeners who disappeared during his execution; they were also taken to talk about their inspiration 137. In 1734, men and women were discovered in Moscow and other cities who secretly gathered to receive inspiration by dancing. Those caught were partly exiled, partly punished with death. The secret friends of inspiration, as before, hid from the Commission's search, and soon formed societies, separated by place, but united in spirit 138. Ten years later (1745), the second Commission discovered about 600 followers of the same Quakerism in the internal provinces. But here these people soon finished their preaching, being sent to prison or under supervision in a monastery 139. This was not the case in Little Russia, which was then dissatisfied with its new civil way of life. All the vagabonds persecuted by the government found refuge there. Quakerism was also born there. Around 1740, in the Kharkov province, in the village of Okhochem, a foreigner tramp appeared, calling himself a retired non-commissioned officer; He soon managed to gain the trust of the simple-minded Cossacks, and from a family friend-adviser he became a teacher of a new teaching. He was a strict Quaker, but whom the Kharkov Doukhobors themselves considered their founder. At the same time, Siluan Kolesnikov started the same sect in the village of Nikolskoye, Ekaterinoslav province. An experienced man, even literate, strict in life and a great talker, he easily found listeners; sons Kirill and Peter continued their father's work. In these two provinces, the Quaker sect grew so strong that strict measures could not finally stop its progress in the internal provinces. And when measures against the infection were relaxed, the infection spread throughout Russia and even caused riots 140. The doctrine of the Doukhobors was initially purely Quaker. Then it changed due to rumors, and in Little Russia, in freedom, it became mystical naturalism. At first, the thought of the internal Church and internal enlightenment was the main thought of the sect. At the same time, she naturally rejected the sacraments - Baptism, Communion, Marriage, calling out the inner spirit by galloping and jumping 141. Subsequently, and especially in Little Russia, the following thoughts were formed: a) Holy Scripture, as an external word, does not indicate the path to salvation, but only turns the mind to the inner Teacher-Christ; b) God is one, acting as memory, mind and will; c) Jesus Christ in the Old. In the Testament there was wisdom acting in nature, in the New - the spirit of love for God in the flesh; He is born, preaches, suffers and rises in the heart of everyone; d) our soul existed and fell before the creation of the world; Adam's sin is a personal sin; e) since all people are equal: then power is needed only for the evil, otherwise they are repugnant to God; oath and war are a crime; f) Christ is the inner agent and the Bishop; why the priesthood is not necessary; g) The Church is a society of those chosen by God, united by the inner word: Jews, Mohammedans and pagans are its members, saved by the same word 142. Against the Doukhobors, until the time of Catherine, the Russian civil government acted in an inextricable alliance with the spiritual authorities. Two Commissions - one in 1734, the other in 1746, consisted of senior figures of clergy and secular rank. Spreaders of false teaching were subjected to civil punishment, others to spiritual punishment; both Commissions summoned sectarians to appear voluntarily before the authorities, with a promise of forgiveness, and those who appeared received forgiveness, being given only to spiritual supervision 143. Under Catherine, although the former severity of the law against the Doukhobors remained, it was almost on paper; and this is when the sect already took on an appearance hostile to the government. Under Alexander, when the sect grew stronger and started riots, at the suggestion of Lopukhin, it was decided (1801) to send convicted sectarians to the Melitopol district, near the Sea of ​​​​Azov, to certain plots of land. They wanted to warn those who had not yet been infected by the thoughts of the sect against infection. Strict measures have been lifted. And the local civil authorities extended tolerance to the point of indifference, and sometimes even to patronage. The sect quickly turned around. The spiritual authorities could only act by conviction, and they were not always unsuccessful when there were no obstacles. § 17. Branches of the Dukhobors: a) Molokans, b) Skoptsy From the Doukhobors sect, two other sects were formed - Spiritual Christians, or Molokans, and Skoptsy. a) The first ones appeared primarily in the Tambov province, where their seeds were sown by the Ukrainian teachers of Doukhoborism 144. They agree with the Doukhobors that, as they say, “they seek baptism in teaching the word of God and fulfilling the commandments, confessing sins to each other, and believe that they partake of the life-giving mysteries if they partake of the words of God”; i.e. Molokans, like the Doukhobors, do not accept any sacraments. But Spiritual Christians also hate the Doukhobors for their anti-Christian spirit. They reverently accept St. Scripture, they believe that “God abides in three Persons.” Christian holidays are observed, but the Mosaic prohibition regarding pork meat is also adhered to 145. The name Molokan was given to them for non-observance of fasts. In 1822, they multiplied greatly in the Tambov, Saratov and Nizhny Novgorod provinces, especially in the first, although places on Molochnye Vody were also reserved for those convicted of them. b) The founder of the skopchestvo - a new branch of the Doukhobors - was Andrei Selivanov, an Oryol peasant, and Selivanov’s most frantic assistant was Alexander Shilov. At first, Selivanov seduced simpletons in the Tula province; Then Sosnovka, a palace village in the Tambov province, became the nest of the skopchestvo. Here Selivanov and Shilov quickly gathered more than 200 people. When their affairs were learned by the government, and especially that the sectarians used Selivanov’s accidental resemblance to Peter III for the purposes of the sect and with danger for the state 147. Then Selivanov, punished (in 1778) with a whip, was exiled to Kamchatka, and Shilov with several sectarians was sent to the Riga fortress and, later punished with a whip, imprisoned in the Dynamind fortress. In Kamchatka and Dynaminda, the teachers of the skopchestvo did not cease to acquire followers, and especially the Selivanovs. Imp. Paul ordered (1797) to transfer Selivanov to the St. Petersburg house of the deprived of the mind; and Shilov was then locked up in the Shlisselburg fortress, where he soon died (1799). Selivanov, through the machinations of Skoptsov, was transferred (1801) to an almshouse, and then completely released, with jealousy he spread skoptsev. In 1820, the meetings and discussions of Skoptsov became quite public in St. Petersburg, and Selivanov was locked up in the Suzdal monastery, where he died. The secret sign by which Skoptsi recognize each other is the words: “care for the godfather and the ship” 148. This indicates two things going on in their secret meetings. Here they are jumping crosswise in long white shirts. When they are dressed, they sway their whole body like a rocking ship. The mystical naturalism of the Doukhobors also passed on to the Skoptsy. According to their secret teaching, at the beginning of everything is God the Father, one and indivisible. He created the world and appears as the Son in Christ, who, however, is only “full of grace”, imbued with Divinity, but is not God himself. As the Holy Spirit, He is revealed in His true children (Skoptsy). It is to Him that the songs of Skoptsov are addressed, ending with the word: Avduh - Abba Spirit. Christ never died; He wanders on earth in different forms. Lately He has appeared in the image of Peter III, or, which is also among Skoptsov, in the image of Selivanov, and having hidden until the time comes, He will appear for judgment; after which the kingdom of Skoptsov will come. So the Skoptchestvo in its spirit is pure anti-Christianity, just like the teaching of the Doukhobors. Skoptsov, the disdain for the external, so characteristic of the Doukhobors, was revealed as an extreme - skoptsev; this is their significant difference. Not content with just the desire for the spiritual and misinterpreting the Savior’s words about spiritual hoarding, they distort the body into an insult to nature, and as a result. and its Creator, and is useless for spiritual life, since the clergy of the flesh does not save from the lusts of the flesh. Skopchestvo is so valued by Skoptsy that they call it “redemption” or “baptism of fire.” The lowest degree of the Skoptsy sect consists of the Khlysts, who move on to Skoptsy as the highest perfection. Here, the means to inspiration is considered to be jumping around a tub of water, which is continued until they fall exhausted and some go into a frenzy; this is the same as the Muslim dervishes. They don't know marriages. Christian chastity does not allow us to talk about the abominations that are committed on Easter night at the general meeting of the Khlysts and Skoptsovs. The civil government, recognizing these sectarians as people harmful to the state, sends them to military service in Georgia 149. § 18. The fight against the naturalism of the encyclopedists The Reformation, which opened up space for reason, going to the extreme, appeared in the French encyclopedists, in relation to faith, as a service to the goddess of reason, and in application to politics - the destruction of all power in favor of wild passions. The agents of the Parisian philosophers were everywhere teachers of elegant taste and educators of humanity; appeared in the same form in Russia. The blinding of minds was strange: all the celebrities of Europe revered the encyclopedists as great minds, and Catherine corresponded with Voltaire, even summoned d'Alembert to mentor the Heir to the Throne 150. Russian nobles accepted as educators people who had nothing but a depraved heart and the name of the Frenchman. These teachers offered, instead of the Gospel, the works of Voltaire, Rainald and other enemies of Christianity, and with conversations and example of life they tried to end the depravity of the mind and heart in their listeners. Laughing at all that is holy became my favorite thing to do. However, all this was limited in Russia to the highest circles of society. The horrors of the revolution brought home to this society as well. Catherine's consciousness is wonderful. “I was mistaken,” she said about the Paris events; – this is not a riot; this, God knows what it is; Let’s close our highly learned books and get to work on the primer.” She issued a decree not to allow either books or people from France into Russia - she paid strict attention to secret societies and educational institutions. Metropolitan Plato was tasked with reviewing foreign philosophical and political books translated in Russia. “Truly,” he wrote to Count Osterman, “newly penetrated philosophical principles, threatening not only religion, but also political fundamental connections, require diligent precaution. Post mortem sero medicina paratur.” Even before that, during a meeting with Didero, Plato, the teacher of the law, made the philosopher feel the meaning of his thoughts. Do you know, holy father, - Didero said to Plato, - the philosopher Didero says that there is no God? “This has already been decided long ago,” answered the teacher of the law. – When and by whom? - “David.” - How so? - “The speech is mad in his heart: there is no God; but you also pronounce it with your mouth.” The leader of the Jacobins fell silent and left Russia. The pastors of the Church in their homes and pulpits, in conversations and on paper, showed the baseness and destruction of Parisian wisdom. Plato thundered against her in his sermons 151. The same jealousy was shown by Ambrose Zertis-Kamensky, Anastasius, Irenaeus, Theoktist 152. Many useful books were translated by secular people who were so oppressed by the French spirit. Most of all, the Shepherds of the Church placed their hopes in the invisible Protector and Ruler of the Church, against whom the Parisian spirit so brazenly rebelled. And the grace of God conquered its enemies through its simplest servants 153. “Children,” von-Wizin, terribly paralyzed, said to the students of the University, “take me as an example; I am punished for my freethinking; Do not offend God with your words or thoughts.” “I wear with reverence,” he wrote in his dying essay, “the cross placed on me, and until the end of my life I will not stop exclaiming: Lord, it is good for me, for you have humbled me!” § 19. Bloody suffering of Orthodoxy under the Polish government The Orthodox Church, under the Polish government, until 1764, by the grace of Rome, endured such severe suffering as it did not endure under the cruel Sigismund III. The Roman clergy, having achieved the highest political power in Poland, armed the civil government with harsh laws against Orthodoxy. In 1717 it was forbidden to build new Orthodox churches and repair old ones. Then the right of the Orthodox to participate in sejmiks to elect deputies to the general sejm was taken away. The order of 1733 was even more severe, when the Sejm decided to eliminate Dissidents from all public positions. All this was done due to the insistence of the Pope and his bishops 154. When the civil government declared such hostility against Orthodoxy, then fanaticism became a legal matter for everyone. And - a bloody war opened against the Orthodox. It is difficult to depict all the cruelties that people allowed themselves to commit against Orthodoxy. There was no shameful name left with which the Orthodox would not be publicly branded. Now their faith was called not only the servile faith, but the Arian faith, the dog faith. Ukraine and Belarus were called partes infidelium “countries of infidels” 155; crowds of Basilians and Dominicans went there in the form of missionaries; and the sword and the Inquisition rushed to their aid. Orthodox priests were tied to poles, beaten with whips, imprisoned, starved, poisoned with dogs, their fingers cut off with sabers, their arms and legs broken; those who were still alive, but did not want union, were expelled from their homes, and no compassion was dared to give shelter to the exiles and their families 156. In 1736, the papal bishops asked the King for a universal solution - to supply Orthodox priests only with the permission of the King himself; and the landowners gave approval (prezenta) only to those who agreed to the union 157. The monasteries were attacked during the day, robbed or burned, the monks were tormented in any way they could, often killing them to death 158 . We are not talking about church and monastery estates that were taken away by robbery. Village inhabitants and burghers were tortured with inhuman tortures in order to make them Uniates or Romans. “The spiritual and powerful with worldly power drove the Orthodox people, like sheep, into a church or Uniate church. During the reading of the Gospel itself, the clerk entered the church, beat the people with a whip and drove them away like cattle from a stable. Many suffered the destruction of their homes, painful beatings, and others even death. Children were beaten with rods in front of their mothers, and mothers in front of their children. Here the kind of screams and sobs that were heard, perhaps only under Herod... Before my eyes, continues the shepherd-preacher, they flogged the girl several times, first with rods, then with briars, so that she would renounce our faith, and she did not renounce. A woman with a baby was kept in prison for six months; She lost her baby there, and her husband was beaten and especially tortured; They burned her fingers so that she would renounce our faith, and she did not. Another in the town of Nevle was shackled in a marten (in a tight iron collar) and strangled” 159. It happened that the unfortunate, forced to union, having nowhere to protect themselves, ran screaming and sobbing to the cemetery, and hugging the cold graves of their relatives, shouted: “Blessed are you who died in piety.” 160. The Jewish tenants tortured the people with impunity, robbed church utensils, put priests on trial and executed 161. What did the Archpastors of Mogilev themselves not endure? Bishop Sylvester Prince. Chetvertinsky was doomed to death more than once, and only Providence preserved his life. His successors, Arseny and Joseph, suffered blatant insults 162. Jerome was almost killed near Mogilev itself by a servant of Pan Zankevich 163. The Pope never ceased to incite fanaticism among the magnates and the clergy. After the death of the Bishop. Jerome, he insisted not to elect anyone to succeed Jerome 164. The Pope's will was not fulfilled. For this reason, George of Konnis suffered even more from fanatics than his predecessors. In June 1759 in Orsha, a crowd armed with pistols and sabers almost killed him in the church; to save himself from the rage of the fanatics, he was taken out of the city in a cart, covered with manure 165. In 1761, the Domican missionary Zenovich armed a crowd of Jesuit students with guns, sabers, clubs, and attacked the bishop's house and seminary; the crowd broke down the gates, beat and broke everything they came across, mutilated the monks, students and ministers; bl. The shepherd hid in the damp basements of his house 166. Complaint after complaint was sent to the Synod and to the Russian Court. Our ambassadors sent strong notes to the King and Diet of Poland. In Poland, the consideration of complaints was postponed until the Sejm, and the Semes did nothing. King Augustus III, with a special letter addressed to the Vilna bishop Zenovich, commanded: “not to make any obstacles to the non-Uniates in the practice of faith, according to the rights given to them.” But Zenovich, “according to the secret commandment of the Pope,” acted differently. The Chancellor wrote to him in strong terms that “the King certainly wants the persecution of the Orthodox to stop.” Biskup replied: “By fulfilling this prohibition, they must be kept until the Polish-Lithuanian Commonwealth considers the matter at the Sejm.” So more than half a century passed 167. § 20. Changes in affairs under Catherine II. a) George of Konissky with Catherine and the King; diet and treatise; Uniates are in a hurry to abandon the union; first partition of Poland The Lord endures our sins for a long time. But beyond the limit of mercy follows His strict truth. Poland has come far. Providence left it to Catherine II to bring Poland to reason. Catherine parted ways with Poland not only as the patroness of Orthodoxy, headed by the Synod, but also as a defender of the rights of humanity and the rights of Russia. When the Empress arrived in Moscow for her coronation (September 29, 1762), George Konissky, in a touching speech, depicted the cruel situation of Southern Orthodoxy before the throne of the Monarch. “Through tears we are consoled,” said George with tears, “and in the sorrow of the soul we triumph and in the last oppression. Why is this so? The hope of our deliverance makes us glad; Or are you not able to do this for us, or are you not deigning to? You could in weakness, you can in strength. We pray, do not disgrace us, our hope in our despair, save us with your right hand” 168. The Empress was determined to put an end to the suffering of the innocent. A year later, all Polish and Lithuanian dissidents asked Catherine for protection for themselves. The Empress, through her envoys, asked the Polish government to be fair to the innocent. When, under the protection of the Empress, Stanislav Augustus ascended the throne: George (1765) with touching eloquence depicted before him all the burden of suffering of the Orthodox people and all the injustice of the Polish government. “Faith alone,” said the confessor and pastor, “is a crime for us.... Christians are oppressed by Christians, the faithful are oppressed by the faithful, more than by the unfaithful. Our churches, where Christ is glorified, are closed; and Jewish synagogues are open. Because we do not dare to place human traditions on a par with the eternal law of God, because we do not interfere with the heavens of the earth, for this reason we are called schismatics, heretics, apostates. Because we are afraid to shamelessly act against our conscience, we are condemned to prison, to be wounded, to be put on the sword, to the fire” 169 . The king was deeply touched and said: “everything will be confirmed to you to which you have the previous rights.” Konnissky's speech attracted the attention of all of Europe: it was translated into all languages ​​and read with sorrow 170. The very affairs of the Courts served as an echo of Europe's lively participation in the fate of the dissidents: following Prince Repnin's firm note about the restoration of the rights of non-believers in Poland, the Courts of England, Prussia, Sweden, and Denmark demanded the same from Poland 171 . The Sejm, carried away by the fanaticism of the Krakow biskup Kajetan Saltyk, rejected the demands of the five Courts; - not only that - he decided to further restrict freedom in faith. This decision caused general murmurs in Polish Prussia and the Principality of Lithuania. In Thorn and Slutsk, confederations of nobles were formed to protest against the Sejm. Following this, alliances appeared in other places, numbering up to 200. George then issued the ancient “rights and liberties of the inhabitants of the Greek confession in Poland and Lithuania.” The Empress issued a manifesto and ordered troops to move to Poland. The king, who had hitherto not entirely agreed with the side of the dissidents, convened a new Sejm. Bishops Saltyk, Zalutsky and some others, as before, agitated the minds of the Sejm, gave Poland up for destruction, but did not want to retreat one step from the demands of papism; they spoke with reckless impudence against the Empress. Repnin (in October 1767) took them into custody and sent them to Kaluga. The Seimas reconciled. A commission appointed by the Sejm, in the presence of envoys from the Allied Powers, examined both the demands of the dissidents and the fundamental laws of Poland. In November (15) 1767, the Sejm decided to repeal all laws against dissidents, allow them freedom of faith, allow them to raise children of mixed marriages in the faith of their parents, with the right to a pre-marital agreement, allow them to be present in the Senate and participate in meetings of the Sejm; the Roman confession is considered dominant in Poland. The propaganda of the Roman high priest had its say, and even insisted on permanently closing the see of the Mogilev bishop, the only one in Poland at that time, and strictly prohibiting the Orthodox from filing complaints with the Russian Court 172 . Treaty and separate act (February 13. 1768) between Russia and Poland it was decided: “The Belarusian Bishop will forever be preserved under the Eastern faith with all monasteries, churches and their foundations; churches and monasteries that were incorrectly selected should be returned to the non-Uniates with all their lands; to form a mixed court (judicium mixtum) of 8 persons from Rome, from 8 Orthodox or Protestant confessions, in order to examine and decide cases regarding the ranks and property of dissidents.” George was appointed in the act as a member of the mixed court and was the president of the court 173. He wrote out ancient deeds for property and positions from Belarus and Kyiv. No matter how pleasant it was for the Shepherd to work for the earthly peace of his fellow believers; but he much more wanted the treaty to protect freedom of conscience - it was directly allowed to leave the union to those who were brought to it only through violence. He knew well even then that thousands were ready to abandon the hated union: but he trembled along with others for their fate; The most Uniate bishops revealed to George in Warsaw that the union was not sweet for them and “papal jurisdiction” was not easy. 174 Having received Prince Repnin’s consent that those wishing to convert to Orthodoxy should declare their desire in writing in the local courts and hasten to convert to Orthodoxy before the ratification of the treaty, George immediately made this known through his consistory. Following this, not only the Osmolovitsa nobility, about which he spoke with Repnin, but “many other and entire parishes, some together with their priests, in the Mstislavl voivodeship and the Orsha povet, as well as numerous villages in the Rechitsa, Mozyr and Minsk povets,” sent requests to Konissky with the desire to leave the union, and others Catholicism, and with a prayer protect them from persecution. George forwarded the announcement to the ambassador for witnessing. It was February 7th. 1768 in Warsaw 175 . And at the beginning of March, George wrote that the Uniate bishops had already submitted a memorial, or a note, to the King so that after the King’s relationship with the Empress it would be allowed to enter into discussions about the return of the Uniates to the Greek-Russian Church 176. At Catherine's Court, they were afraid to demand from Poland freedom and security for those wishing to return to Orthodoxy, as George wished 177. The humble Shepherd entrusted the matter to the will of God. Several churches with their parishioners were returned to Orthodoxy through the efforts of George 178. The willfulness of the magnates and Roman propaganda prepared its fate for Poland. Saltyk’s comrade, the Kamenets bishop Krasinsky, having escaped from Repnin’s hands, walked around Poland dressed as a pilgrim, inciting hatred of dissidents; The papal nuncio in his appeals to the clergy, the clergy in his teachings to the people fanned the flames of rebellion and preached a crusade against Orthodox Rus'. Pulawski, according to Krasinski, opened a confederation (Feb. 29. 1768) in Bar: its slogan was: freedom and faith, otherwise - anarchy and fanaticism; The uprising quickly spread throughout Poland. The king turned to the Russian Empress with a request for help. The smart, educated Melchizedek, archimandrite of the Matroninsky monastery, was sent to prison. A fierce persecution began in Ukraine: women, girls, children were tormented, priests were tortured; Kozhevsky was wrapped in hemp, doused with resin and set on fire; others were given six or eight hundred blows with rods. Pulawski recruited into the union for the confederation. The consequence of this was the Uman massacre, with which the Haidamaks paid for the Poles and Jews. Catherine pacified the Haidamaks; but ordered Field Marshal Rumyantsev to protect the Orthodox 179. At the request of the King, several Russian regiments united with the royal ones and defeated the rebels. Krasinski turned to the Court of Versailles for help, Potocki - to the Sultan. Türkiye declared war on Russia; but the Lord blessed the affairs of Rumyantsev and Orlov; and Suvorov beat the Poles and the French. From Polish Ukraine they wrote to the Synod at that time: “If efforts to destroy the Greek-Russian faith and rights are not stopped, then before the whole world they will be a bloody sacrifice to God.” Prussia then raised its voice to pacify restless Poland by dividing its parts. And at the end of 1772 the first partition of Poland followed. Russia was content with little - Belarus with 1,360,000 inhabitants and Poland's obligation to appease the rest of Orthodoxy 180. § 21. Second section; third section; Uniates willingly convert to Orthodoxy; Those who remained in the union were pressed by propaganda even after Catherine. Jesuit attempt Poland still has too much Russian left. Russia allowed thousands of complaints to be satisfied by Poland itself. In Russia, a metropolitan was appointed for the Roman Christians, while the Uniates were left with the introduction of their own archbishop. But blind fanatics know neither compassion nor grateful submission to the fate of God; It seemed to them an unbearable insult that Russia had taken her small property. Chancellor of the Crown, Bishop of Poznań, Mlodzinovich filed on February 18. 1774, on behalf of the Senate, a complaint that 1,200 churches were unfairly selected for Orthodoxy from the Uniates. In 1775, Catherine demanded that a special commission be formed to end disputes between non-Uniates and Uniates; even agreed to some reductions in the rights given to dissidents. But the commission, by the grace of propaganda, was not formed in 1785. 181 On the contrary, the same propaganda in 1786 drew up and sent out a draft on measures to convert all Uniates into Romans, 182 while the Uniates loved the union and the church so much that in four years (1779 - 1783) 800 parishes returned to Orthodoxy. The Confederates constituted the Diet; members of the Sejm were in continuous relations with French revolutionaries and formed Jacobin clubs in Poland; On May 3, 1791, the constitution was promulgated. The bloody oppression of the Orthodox began even before that; Victor, Bishop of Pereyaslavl, confirmed by the King, was unexpectedly (April 18, 1789) captured, shackled and taken to Warsaw into custody. Many Orthodox priests of Ukraine were forced to flee to the diocese of Kyiv and Ekaterinoslav 183. In Warsaw, it was decided to establish a church government for the Orthodox of Poland, independent of the Holy Synod. The consequence of the constitution was blood discord. One brother Pototsky composed and defended the constitution, the other was its irreconcilable enemy. The Torgovitskaya confederation was formed for a bloody struggle against the constitution. Catherine sent troops to Poland, and Prussia sent hers on the other side. It all ended with the second partition of Poland. The Grodno Sejm (July 3, 1793) returned to Russia its ancient regions - Podolsk, half of Volyn and Minsk (otherwise 10 Kyiv districts) with 3 million inhabitants; At the same time, a separate diocese of Minsk was formed. The Romans and Uniates were given freedom of conscience and rights. Less than six months had passed before the Carbonari and propaganda raised (in March 1794) a rebellion the likes of which had never been seen before; the conspirators attacked Russian troops in Poland when no one expected it: on Great Thursday, more than 2,000 Russian soldiers fell under the knives of secret assassins in Warsaw alone. Suvorov quickly settled accounts with the Carbonari. The third section followed: by a treaty of the allies (November 14, 1795), the Vilna, Grodno and Courland regions were annexed to Russia 184 . As the Uniates freed themselves from the iron grip of Polish propaganda, they abandoned the union and returned to the faith of their fathers. Could it be otherwise, when so much blood was shed by this union, when it was treated only with inhuman cruelty? In 1794 St. The Synod made an order to send capable priests and 2,500 antiminos to the Minsk archbishop. Decrees of 1795 announced that more than a million Uniates had already returned to their ancestral faith and 2,300 churches became the property of Orthodoxy 185. We will be close to the truth if we say that during the reign of Catherine, the Orthodox Church returned to itself from the union and Rome only up to two million people. The bloody sorrows of Orthodoxy have ceased; at the same time, Russia has not heard a single complaint from the Uniates about their involuntary conversion to Orthodoxy; Roman Christians also enjoyed peace 186. Only the passion of the Roman clergy - to convert people from outside their own parish - disturbed the silence of the Church. Imp. Paul (March 16, 1797) was forced to issue a decree to protect the conscience of the peasants, whom the landowners, at the suggestion of the priests, were forcibly torn away from Orthodoxy to the union, or from the union to Rome. Holy The Synod allowed those who converted from the union, at their request, to perform local rituals that had been established by time. The complaints of the Uniates, and some of the Orthodox, about propaganda did not stop. Imp. Alexander issued decree after decree with the strictest prohibitions against insulting or converting Uniates to Romans, declaring that the closeness of the union to Orthodoxy gave it the right to special protection of the Empire. Nevertheless, by the end of his reign, his propaganda drove the Uniates to the extreme. The landowners, according to her instructions, oppressed the peasants and left their temples to the winds and rain; the propaganda itself either directly dressed up the Uniates as Romans, or ousted everything Greek from Uniate worship 187 . No less dangerous than these violences were the Jesuits, who were favored by Catherine in Belarus and then entered Russia in 1801, dangerous to the Russian hearts. The Jesuit general Huber proposed to Imp. Paul about the union of the Churches, presenting a note on the imaginary rights of the Roman See. To this note, as directed by the Synod, Eugene, later Metropolitan of Kiev, wrote a refutation. But that's not the point. The Jesuits soon used their usual trick - they offered their services in raising children, infiltrated themselves into the best houses, and found themselves as educators of the nobility; the tares they had cleverly sown began to bear fruit. Filaret, now Metropolitan of Moscow, wrote: A conversation between an inquirer and a confident one. Following this (in 1816) the Jesuits were expelled from St. Petersburg, and then (in 1820) completely from Russia 188. § 22. Russian schism: multiplication of news and sects; sects in priestlessness The further the Russian schism went, the more it revealed its internal weakness, and above all, by its division into rumors. Such is Pharisaic pride - the soul of the Russian schism - that it cannot live peacefully not only with strangers, but also with its own 189. The Russian schism introduced division after division, news after news, remaining with the same aversion to Orthodoxy. The Popovtsy have little respect for their fugitive priests, sending them away as soon as they begin to tell them the strict truth that is not to their taste. Nevertheless, the fugitive shepherds to some extent have influence over them and limit the self-will of their wild flock. In Bespopovshchina this is not the case either: here everyone who is more dexterous and daring than others lays claim to the right to control others, and puts his thoughts, whatever they may be, into the law of others. Hence, in the seventh period, a remarkable difference between Bespopovshchina and Popovshchina was revealed. In the first, novelty after novelty was born, piece after piece; in Popovshchina there were few new rumors 190. Things have come to the point that, although all schismatics like to call themselves Old Believers, in the whole old Trebnik the Bespopovtsy do not perform almost a single old rite - some rites are left unperformed, others have been replaced with new ones 191 . 1. About 40 years have passed since Danilov's point of view, and in Pomerania they did not yet dare to insult the mystery of baptism by repeating it. But then Pharisaic pride added to its arrogance and insolence, and decided to rebaptize those who entered the society of the Danilovites 192. They didn’t stop there in Pomorie. Some began to interpret that the purity of the rebaptized was also impurity. They decided to baptize themselves either in a river or in a spring: self-baptizers were born. The first teacher was a man named Roman. Old Pavel was not content with that either. He made a whip from twigs, coated it with clay and resin, and, having accumulated rainwater, bathed - which he called the best baptism. He wanted to convince others of the superiority of his baptism - he spoke, made noise, prayed to be followed, finally volunteered to prove the sermon by a miracle - agreed to drink poison. They brought him some simple wine, and like a strict faster, he fell off his feet. The poor man has disgraced himself. But some simpletons followed him. 2. Marriage was the subject of many disputes among Bespopovshchina; Disputes were followed by divisions. At the meeting of the Danilovites, it is customary to prefer virginity to marriage; and whoever wants to get married must do so only according to church tradition, with the blessing of the celebrant of the mysteries; therefore let him seek a priest of old times 193. The Theodosians unconditionally condemned the marriage wife: there are no sacraments, there is no marriage, they said; Therefore, they even forbade the baptism of children, and they did not want to eat or drink with the wedding couple. This hatred of marriage resulted in the fact that a) a sect of child killers appeared - people who made it a rule to bury the living fruits of their unclean lives in the ground; b) many others, following Fedoseevets Ivan Alekseev, recognized it as better to get married already because they felt the vileness of the life that imaginary virgins led. Some began to turn to the priests of the Orthodox Church for a wedding; when they returned to their own people, they imposed penance on themselves. Others, frightened by the hatred of the Fedoseevites for everything Orthodox, began to believe that if the blessing of the parents is added to the mutual consent of those getting married, then, they said, God will fill the rest as best he knows, and they began to live without marriage. Still others, and only later, came up with the idea of ​​reading prayers over those entering into cohabitation 194. Since such unions, as those getting married themselves admit, are only a matter of arbitrariness, are not sanctified and are not confirmed by the blessing of God, they are dissolved just as easily as they are formed - after one wife they take another, a third and a fifth. Henceforth, depravity appeared in a terrifying form. Wives are abandoned by their husbands to poverty and vice; Crowds of children without fathers are forced from childhood to feed on theft and are accustomed to all vices. Society is more and more filled with the most harmful people, without faith and morality. 3. The fugitive archer Philip, who put on a monastic dress, hoped to become the full ruler of the monastery after the death of the abbot of the Danilovsky monastery. It didn’t turn out that way: Semyon Denisov was elected. Philip was extremely offended and raised complaints against Semyon, as if he was in charge incorrectly. At the general meeting, Semyon was acquitted. The archer's ambition and pride were even more irritated. He loudly scolded the Pomeranians and waited for an opportunity to cause a split. At Imp. Anne's commission, having learned that the Pomeranians were not praying for the Tsar, demanded that they pray. The Danilovites agreed, and the Theodosians recognized this as heresy. Philip was glad of the opportunity - he declared the Danilovites to be heretics, and separated from them. Having selected about 50 people, he went with them 15 miles from the monastery and started the Filipovo Concord. Thus, a) the first thought of the Filipovites was not to pray for the Tsar; b) then they are more severe than all the Pomorians regarding icons: do not dare bow to strangers, you will be defiled; and no less cruel to those getting married; c) the desire for suicide is especially strong in them. Whoever comes to them, everyone is persuaded to fast or burn. Philip himself, with the crowd that stuck to him, ended up burning himself and his simpletons 195. 4. It is difficult to find anything more disgusting than suicide. Shepherd Denisov understood this. But the shepherd also wanted to be a teacher, and he drew up his own - the shepherd's agreement. Condemning the Filipovites for their passion for suicide, condemning the Pomeranians for their aversion to eating and drinking, no matter who it happens to, he taught: you should not walk on the stone pavement, as if it were the work of the Antichrist; You should not take either money or passports - they have the stamp of the Antichrist on them. 5. The rumors in Bespopovshchina multiplied one after another, and each was stranger than the other. The peasant Onisim brought about the agreement of the Razine, who, gathering for prayer in Vel. quarters, stand with their mouths open, waiting for the Angels to give them communion. 6. Podreshetniki, according to the instructions of another man, mistaken for St. communion raisins, which the girl takes out of the underground in a sieve and distributes to the weak-minded. 7. The third man started Potemshchina, explaining that it is necessary to baptize in the dark, at night, as Christ was baptized, or at death. 8. And Baba Akulina, the wife of the archer, was a preacher for Bespopovshchina, and founded Akulinovshchina - a society of brothers and sisters; those entering into this agreement exchange crosses and kiss icons; priests and monks take off their hair; they live dirty. 9 . Chernets Osip, with the consent of Osipovshchina, commanded priestly burial for the dead, confession to the elder, and tonsuring of women for nuns. 10. All these agreements of the Bespopovshchina sincerely hated each other, and the Feodosians especially hated the Danilovtsy-Pomeranians. OK. 1780 The Pomeranians and Feodosians decided to present their evidence to the general meeting, and on whose side there would be more of them, that opinion would be accepted in order to end the discord. In the meeting it turned out that the Pomeranians had more evidence (what kind? They didn’t look at it), and the Theodosians erased the subject of contention on the crosses - the inscription: I.N.Ts.I., although they did not abandon their hatred of the Tsar. The change was introduced in Moscow. But when the Novgorod Feodosians heard about her, they declared the Moscow apostates. The latter called themselves Titlovtsy, as not accepting Christ's title 196. 1. The most remarkable phenomenon in Popovshchina is Peremazantsy. Unhappy Pharisaic pride gave the idea at the Rogozhskoe Moscow cemetery that it is necessary to renew the priests of the Orthodox Church who come to the schismatics as unclean, and for this purpose to anoint them with myrrh; To justify this, they pointed to the rule of the ancient Church to sanctify with Chrismation schismatics and some heretics who turned to the Church. But where can we get peace? They thought and decided that, if necessary, their priests could prepare St. myrrh. The instigator was the fugitive priest Vasily. According to his thoughts, they prepared fragrant ointments and herbs, took out St. relics, mixed it all with oil in a large samovar, and began to cook; cooked from Lazarus Saturday until Holy Thursday; priest Vasily read the bishop's prayers, and the tradesman Mikhailov stood in his surplice and stirred the brew with a stirrer. Finally, the mixture was bottled; The whole brew came out to two pounds and 30 pounds: but one bottle burst and the brew flowed out. As soon as the news of the new world spread, the Kerzhensky, Donsky and many others recognized the sanctity of Rogozhsky cooking and approved of smearing. But in the Starodub settlements, monk Nikodim and priest Mikhail Kalmyk raised a murmur against the Rogozhtsy. They wrote a letter to the Rogozhets, and strictly condemned the novelty. Vasily and other priests of Rogozh answered that if the Starodubtsy did not want to introduce divisions, they would come for peace; otherwise the connection with them is over. Finally, they decided to consider the matter at a general council through elected officials. In 1779, Mikhaila Kalmyk, Nikodim and several others came to Moscow, were received kindly, and meetings began 197. At the first meeting they discussed: were Steafan and Kozma on Vetka, in accordance with the ancient rules, rebaptized those baptized in new books, re-married those married, corrected priests without confirmation, and simple ones - with confirmation and walking around the font? Trusted Rogozhtsev replied that these actions were illegal. The words were written down, and it was laid down: “to reason ahead and decide matters not according to how our ancestors acted, who did not always agree with each other, but on the basis of Divine Scripture.” Nicodemus added: “If anything was done by the fathers in disagreement with church laws, it was done out of ignorance and jealousy: may they be eternally remembered.” The court is fair, which schismatics should follow in all cases. The Rogozhites at first agreed with this court: but then they realized that this verdict pronounced a death sentence on their undertakings. Trusted Rogozhtsev was replaced, and another judge appeared. There were ten meetings: the first - November 1, 1779, the last - January 7, 1780. At the first meeting there were up to 300 people, at the third the same number, at the second 200. The debates were heated, as usual between rude people. The matter ended with the fact that the Rogozhtsy decisively separated from the Slobozhans, and thus the Peremazantsy, otherwise Iorzhentsy, appeared. Some of the Slobozhans later took the side of the Rogozhtsy. However, the Rogozhtsy subsequently felt that their cooking was too shameful; Therefore, they buried part of their world in the ground, poured the other into the river, and then began to smear themselves with simple, rotten oil, which, just because it was rotten, was called the ancient world 198 . Others, who managed to buy Rogozhtsev’s ointment at a high price, used it afterwards; and when it became scarce, they poured oil into the old vessel, and called it the ancient world. The Popovites feel the lack of the holy world and are greatly worried. To reassure the simpletons, the fugitive priests assured them that they still had the myrrh consecrated by Patras. Filaret 199; then they said that they had the world of times - Patr. Joseph 200. Others boasted of the world, as if it had survived from the time of the (unknown) Raphael Archbishop of Tver 201 . Finally, they announced that the Solovetsky hieromon had brought them the myrrh. Zephaniah, or the priests of the first years of Nikon 202. The priests of the Peremazants themselves confess in frank conversations: “ancient St. We have no peace at all; instead, when necessary, we take simple oil from the lamp and pour it into a glass, about which our ancestors said that the ancient saint had once been in it. myrrh" 203 Feeling that such myrrh does not have the power of grace, although in front of the simpletons they say something different, when the opportunity arises they steal the holy one. church ointment 204. 2. Another new meaning in Popovshchina is Chernoboltsy. In 1775, the peasant Hilarion from Vetka, Pavel Grigoriev and Nikifor Ilarionov, having lived for a long time in Starodubye, separated from the Starodubtsy under the pretext that in Starodubye, near Khokhlov and Moskal, it was impossible to escape; moving away from them, in the town of Chernobolye, they started a monastery and a church. They laid down: a) one should not swear otherwise than to her and neither nor, and therefore one should not take an oath; b) since shaving a beard is a terrible sin, one should not enter military service, otherwise both the surrenderer and the surrendered would perish; c) tear up passports, as if branded with the seal of the Antichrist, and not pray for the Tsar according to the form of the Synod; d) the most necessary thought is to consider that the end of the world is soon, and even the time for that is known. 3. Several merchants from Kolomna and Orel, including the main one, Theodore Suslov, having joined the ranks of the Starodub deacons, later separated from the Starodubtsy because they did not want to consider as correct the priests ordained by the Little Russian bishops, especially for pouring baptism. They decided to accept only those fugitive priests who accepted ordination in ascending line from the Moscow Patriarchs. This is how the Suslovshchina appeared. § 24. Government orders of the Synod in relation to the schism; civil measures until 1762 The persistent Russian schism inflicted severe, painful sorrow on the Russian Church. There is not a single remedy left that the Church has not tried since the time of Peter I in order to heal or mitigate this persistent disease. Other wounds appeared and soon disappeared or softened. What didn’t they do with this wild growth? And he barely became softer. From the very beginning, the Holy Synod turned all its attention to the schism as a misfortune for the Russian Church. At the same time, it was ordered to deliver to the Synod information about the number of schismatics in each diocese and reports about special events in the schism. The Synod itself admonished the convicted, stubborn spreaders of the schism, and admonished the self-interested or short-sighted patrons of the schism. He himself drew up ideas about measures against a split 205 . The diocesan administration was prescribed detailed and strict rules for action against schism. Strictness was required by the then state of schism. At that time there were pure heretics among the schismatics, and the tenacity of the schism was equaled only by its savagery. At the same time, at the beginning of the period there were many, even among persons of the higher classes, who, although they were ashamed or afraid to include themselves among the schismatics, did even more harm to Orthodoxy than open schismatics. Hence a) it is recognized as the most necessary measure that priests not only keep accurate lists of parishioners who have and have not attended confession and St. Communion, but they tested the confessors themselves to see if their attachment to what was condemned by the Church was hidden in their hearts? b) those who have aroused suspicion against themselves, whether by neglecting the duty of confession, or by other matters, the priest, the rule said, forces them to testify with an oath about their sincere faith; c) if the landowner not only covers up superstitions, but also does not allow the priest to admonish the schismatic, stopping the orders of his superiors: the Bishop, after a written admonition, reports the landowner to the Synod, and the Synod, after the failure of its admonition, transfers him to the civil court, like every stubborn schismatic; d) the converting schismatic must strengthen his promise not to belong to the schism with an oath; if it is unknown whether he was baptized, baptize him according to the order of the Church; e) at the baptism of schismatic children, to be Orthodox recipients, and oblige parents to sign that they will not teach their children about schism; those who marry should not be married before, as if they had renounced the schism; f) the priest must ensure that spreaders of schism do not appear in his parish; and those who secretly enter the houses of schismatics should be opened and sent to the Bishop; g) the priests themselves, if they began to act according to schismatic rites, would be deprived of the priesthood, and deprived of their places for concealing the affairs of the schism 206 . The civil government until 1762 took strict measures against schism. Under Peter I, the schism in its nature was, in the precise sense, a civil revolt. In everything that Peter undertook for Russia, the schism wanted to see heresy, an ungodly novelty. The best order in everyday life, civil, military, and home, the best education, to the fervent ignorance seemed to be the work of the Antichrist, and the schism inexorably destroyed or stopped the work of Peter. Peter ordered a census to be taken of the schismatics and imposed double taxes on them. Clever Pitirim succeeded in the fact that Peter (1723) did not force the converting schismatics to shave their beards, and did not send the schismatics to Siberia, where they themselves fled. However, the double tax on schismatics was not abolished even after Peter 207. They were not allowed to leave places where anyone was registered according to the census 208. They were not allowed to wear any other dress other than the old one prescribed by Peter 209. For seduction into the schism and for spreading the schism they were sent to the galleys 210 . The schismatic teachers and priests were forbidden to baptize the children of the schismatics and correct the rules, and the disobedient were sent for admonition 211. Raskolnikov were not allowed to hold any positions or testify against the Orthodox 212. Local civil authorities were charged with the duty, under fear of trial, to present schismatics to the spiritual authorities according to their demands and to implement measures against schism prescribed by law 213. § 25. Instructional measures of the Synod; exploits of Pitirim of Nizhny Novgorod In 1722 St. The Synod sent out printed exhortations to the schismatics; in one he explained the Gospel teaching about the beatitudes and admonished the blind that their unauthorized surrender to fire was simply suicide; To another, he taught the daring that a true Christian obeys the authorities and the court of the Church, that martyrdom is not at all what his superstition takes him for. The instructions were ordered to be read publicly 214. Before that, the Synod issued a printed appeal to schismatics, inviting them to come to the Synod for conversations about doubts in the faith 215. But ignorance, proud of itself and equally cowardly for itself, did not think to seek the light, and no one came to the challenge of love. True Christian love was left to look for ignorance itself in its dark corners. Pitirim, first a monk and abbot, then the Bishop of Nizhny Novgorod, dedicated himself to the fight against ignorance that lived in the Kerzhen forests. Having himself previously been a schismatic, Pitirim knew well the rules and habits of simpletons, their oddities and passions, thoughts and thoughtlessness. Inspired by a fiery zeal for the salvation of others, he walked from monastery to monastery, through the wilds and holes of the Yuryev and Balakhnovsky districts; talked one on one, talked with entire societies; wrote letters and exhortations. Having founded the monastery, he accepted into it those who could deal with poor superstitions. Pitirim's successes were brilliant. In 1715, he reported to Tsar Peter that in the Balakhnovo and Yuryev districts he had converted more than 2,000 people from the schism to Orthodoxy. In 1716, he sent the Balakhnovsky hermitages 130 questions about the reasons for their retreat from the Church. Instead of the answers they promised to send, they sent 240 of their own questions. Pitirim wrote answers and sent more than once to say that he was waiting for where they wanted to gather to finish the matter. The mentors of the schism felt their weakness. But how could one condemn oneself to open humiliation? Pitirim (in March 1719) was ordained Bishop of Nizhny Novgorod. In this rank, endowed with Peter's power of attorney, he began to act more freely. The schismatics (in May) sent him their answers. He notified all members of the Chernoraments to come to the meeting on October 1 for general prayer and conversations. Perform a solemn service, pour out a humble prayer before the Lord. The shepherd gave his answers to Balakhnov’s questions. The talkers read and thought, interpreted and argued among themselves. And finally they submitted a written confession that their writing was without force, that they were not able to deal with the teacher of the Church. They wrote the same explanation to the Synod. Truth triumphed; The Synod thanked the Lord; Peter himself was delighted 216. Unfortunately, some of the schismatics, not wanting to part with the lie, although they saw it as a lie, secretly fled to Belarus and settled there near Gomel. But then the chiefs of the deacons Barsanuphius and the deacon Alexander himself filed (Nov. 1720. 28) Pitirim’s confession, where, recognizing the justice of his answers to 240 schismatic questions, they asked to join them to the Holy Church, Pitirim’s Answers, under the name Slings, and Barsanuphius’s Confession were printed and sent out to the churches 217. Pitirim continued to act against the schism. For the zealous, intelligent Shepherd, the circle of pastoral activity was widespread 218. He rejected orders which local commanders proposed in favor of a split 219. He himself toured schismatic monasteries. Built churches; prepared and supplied capable priests. By the end of his life († 1738) there were barely 2,000 schismatics left in his diocese, whereas in 1716 there were up to 40,000 220 of them. The slinger Pitirim saved many in his flock, and saved many in other places. She shows in Pitirim not only amazing erudition, but a clear and penetrating mind, correct knowledge of Holy Scripture and the spirit of the Church of Christ. With martyr's patience, he tries to bring those who love to argue to the consciousness of their mistakes, to the understanding of the right path - he analyzes with them every doubt in detail, explains what they do not understand and turns to their conscience with warmth. Here Pitirim is seen with his sound mind, with his heart full of love, with a firm determination of will, the teacher of the Church who is needed in the matter of schism is visible. § 26. Neophyte's mission in Pomerania In 1722 St. The Synod decided to make a mission experience to the schismatics. He sent the disciple Pitirimov as priest. Neophyte on Vytegra to the Pomeranian Bespopovshchina. The neophyte was ordered to enter into oral conversations with the leaders of the schismatic camps in the presence of everyone, if possible, who wavered in the faith; conduct the conversation meekly and patiently; if the schismatics show persistence and anger, do not allow themselves sharp answers and do not restrict their freedom in any way; enter into communication with all those wandering in the Pomor deserts and resolve everyone’s doubts about faith. The civil authorities ordered the Pomeranians to come to Neophyte for peaceful conversations about the salvation of their souls. But no one appeared to Neophyte, even when 106 questions were sent as subjects of conversation. Pomerania was then ruled by clever people. These were two brothers from the Myshetsky princes, Andrei and Semyon Denisov, the same ones who included the Solovetsky rebels among the martyrs. By education, they were able to see and show others the truth: Andrei “studied grammatical and rhetorical understanding” partly in Kyiv schools, partly in Moscow, and then taught the same to his brother and several others. But the Denisovs used their talents and all kinds of methods for lust for power. No one managed crowds of simpletons as deftly as they did. Their inventiveness in ways of acquiring power, wealth, and fame for themselves and society is amazing. In 1703, Peter forced the Vygov tramps to count among the workers of the iron factories. But the tramps said: “from that time on, the Vygov monastery began to be under the yoke of work.” And the Denisovs took measures to ease, and if possible, to throw off this yoke from them. They succeeded in easing the yoke in the best possible way. During the census, officials were so frightened by the various tricks of the venerable hermitages that “out of fear, Captain Gerasimov did not dare go anywhere from the monastery to the monastery.” And the monasteries were left without a census, but in the monastery those whom the Denisovs wanted to be recorded were recorded. This was in 1710. Three years after that, the Denisovs deceived the government to such an extent that the purchase of land in the Kargopol district for 16 miles in all directions was approved in their name. Having completed this matter, they decided to resettle all the vagabonds on the purchased land. The forest had already been prepared for the construction of monasteries on the new land. All that remained was to obtain permission to relocate. Semyon Denisov went to Novgorod for this. But then two of the Vygovites revealed Met. Job gets all the tricks of the Denisovs. The Metropolitan detained Denisov, and having put him in prison, he personally explained the whole matter to Peter. The plan collapsed, although Denisov escaped from prison (in 1716). In 1718, one of the Vygovites reported to the civil government about the tricks and abominations of the Vygov hermits. Danila and several others were put into custody, and a strict search was ordered. The Denisovs processed this matter too. The German Heining, who was in charge of the factories, sent a messenger to Peter with excellent praise for the tramps, and Peter ordered the business to be stopped. The Denisovs, teachers of piety, turned a blind eye to the most vile, most wicked deeds of the hermits. Eg. in their eyes, the Solovetsky fugitive has stolen particles of St. He dissolved the Eucharist in a kneader and distributed this composition as the Eucharist. The Denisovs did not stop the wickedness. Why? Because this bread was sold to simpletons at a high price. The Vygov immigrants, sent by the Denisovs to rich places every year, carried their deceptions with rich simpletons to the point of brazen violence. The Synod foresaw that the Denisovs would take measures to prevent the simple-minded from meeting with Neophyte. The Denisovs knew well that conversations with Pitirim had greatly shaken the schism, and that other consequences could not be expected if any of the Pomeranians were allowed to talk with Neophyte. And not only did they not come to Neophyte themselves, but they did not allow others to see him. Because the civilian authorities strictly demanded answers to Neophyte’s questions: the Denisovs wrote and sent Pomeranian answers. This was already a year after they were ordered by decrees to appear before Neophytos 221. The answers were not written for the Neophyte, not in order to reveal, as the Saint expected. Synod, sincere convictions of thought and heart, and in order to keep the Pomeranian simpletons in their delusion. In the answers, the lies are so cleverly covered up, or clothed with such brilliance, that simpletons will not be able to find the truth in them until the grave. The Denisovs, despite the fact that all the piety they defend consists only of rituals, write: “The Church is not walls and a covering, but faith and pure life.” How? If all of Christianity consists only of faith and life, then why write about the two-fingered folding of the cross? Why bother for a double hallelujah? Why protect old letters? It is clear that the Denisovs here are no longer students of Avvakum, but perhaps listeners of Kulman and Lubkin 222. If the Pomeranian simpletons were able to understand in these people the students of the Protestant West, they would drive them away from them. But the Denisovs use Lubkin’s thoughts as much as is necessary for their purpose, and nothing more. They use them only to keep the simpletons away from the saint. church, from St. Eucharist, from hierarchy. Otherwise, they again take up the two-fingered and lestvoe. The truth will never reach such hearts, because they, even knowing it, flee from it to objects of passion 223. Neophyte worked for St. Church in Petrozavodsk, and his labors were not entirely fruitless, despite all the opposition of the Denisovs. § 27. Missions since 1732; denouncers of schism In 1732 St. The Synod made a new order on missions for schismatics. Those who knew the work of Orthodoxy were sent to different settlements of the schism. Monk Avramiy, a student of Pitirim, went to the Polish borders to talk with schismatics. Another student of his is Igum. Andronik walked around the Kostroma monasteries; and the Kostroma Epiphany Archimandrite Job was ordered to join to Orthodoxy 465 persons who expressed a desire to convert to Orthodoxy in the Galich district 224. In 1735, reliable monks and nuns were sent to Siberian monasteries to admonish schismatics at the Demidov factories 225. In all dioceses the schism aroused grief and concern. The pastors of the Church and private individuals, in words and on paper, tried to enlighten the pitiful blind. After several private instructions to schismatics, written by Feofan Prokopovich, a zealous defender of the pure faith, blessed. Theophylact, Archbishop of Tver, wrote one of the best: Denunciation of schismatic lies. This was a clever response to Pomeranian replies to Neophyte 226. Since the Pomeranian teachers and their careless novices, without seeing printed reviews of their wisdom, released the Pomeranian answers to the people as a monument to the victory over Orthodoxy: then, by definition, Holy. Synod, another champion of truth, Rostov Metropolitan Arseny Matseevich, at the same time as he wrote his denunciation of the schismatics, corrected Theophylact’s denunciation; and Saint The Synod, having approved the corrected denunciation, ordered (1744) to be published with a preface by Arseny and sent out to the churches 227. Following this, more responses to the Pomeranian responses 228 were written during the Synod. Deacon Vasily Florov, converted by Pitirim, wrote (1737) a lengthy denunciation of the schismatics as a tribute of gratitude to the truth that had illuminated him. § 28. Orders of the civil government in relation to fugitive schismatics; the ruin of Vetka and the revision of Starodubye The affairs of the schismatics prompted the civil government to take special measures to admonish the schism. The law strictly forbade schismatics to leave places where one of them was shown in the census. But they not only fled to remote places, but left their fatherland to live with criminals and following the example of criminals. Vetka was especially such a place, in the first half of this period it was still abroad 230. Deserting soldiers, fugitive landowner peasants, criminals who dodged justice fled to Vetka along with the superstitious people, and everyone was called there Old Believers; there the parasites secretly dragged the wealth collected from innocence; and from Vetka they went out to the good trade of robbery and murder. Imp. Anna, with a manifesto of 1733, called on the settlers of Vetka to return to Russia, promising to forget the entire past of the Vetkovites. Three years passed when the Vetkovites were summoned to their homeland more than once. But the Vetkovites did not think about obedience 231. In 1735, Colonel Sytin was given the order to take several regiments and return all the fugitives to their places. Sytin, having secretly examined all the holes and homes of the fugitives, surrounded them with five regiments. He spent a whole year trying to figure out who had escaped from where to Vetka. Among the praying mantises there were hundreds of boys and girls who knew neither father nor mother. Others deliberately said that they did not know where they came from on Vetka. Everyone tried to stay in Ukraine. In defense of their pilgrimage, the Vetkovites pointed out to the colonel the incorruption of their ascetics. “These,” they said, “are our saints. fathers." The colonel ordered the coffins of the imaginary saints to be dug up, sealed them and, having sent a report, awaited a decision. Although it was then discovered that the coffins contained only rotten bones: but, having received orders to burn them, the colonel, in view of all the Vetkovites, opened the coffins and exposed the deception publicly. Providence was preparing another denunciation. The Vetkovtsy, with the permission of the colonel, dismantled their Church of the Intercession and laid it in rafts on the river. I’m consuming it in order to bring it, like a shrine, to Starodubye. But the storm blew the rafts apart, and the oak tree sank, and the remains were ignited by lightning and destroyed. As many as 40 thousand fugitives were found by the colonel on Vetka; he sent them under guard to different places; dwellings and hermitages were burned 232. At the same time, a revision was made to Staroduby, and although, as a result of the letter given by Peter, the authorities freed the settlers from resettlement, and the money was hidden from justice by the intolerant robberies of the Starodubtsy: however, they were rewritten and subjected to some supervision 233. Meanwhile, not even three years had passed before schismatics appeared on Vetka again, and five years later the monasteries were still established; again bad people of all ranks fled there; many of the former settlers of Vyatka evaded the hands of the government and hid there 234. The church was built again; Up to 1,200 Chernetsy appeared in the monastery, and 100 Chernitsy lived across the road. Depravity appeared worse than before; From the hermitages of Vyatka, robbers appeared on the roads day and night. In 1760 Imp. Elizabeth, with a manifesto, summoned the settlers of Vyatka to their places; Peter III repeated the challenge. Catherine manifesto 4 December. 1762 not only declared forgiveness for the fugitives, but allowed them to choose any place in Russia. On Vetka they did not think of leaving their holes even then, as in 1763, they once again addressed them with a challenge 235. V. August 1763 General Maslov received orders to go to the borders of Poland and to Vetka with regiments, pick up all the fugitives and send them to where they should be disobedient to autocratic power. Maslov in 1764 found up to 20,000 fugitives on Vetka, and sent everyone to Siberia. The branch fell 236. In 1758, Starodubye was subjected to a new census: it was discovered that new fugitives were also hiding there, as on Vetka, and although they paid taxes, they were far less than they should be; More was revealed: - they were engaged in, in addition to robbery, espionage, transferring the affairs of the government to Poland. Even then the government was so lenient towards Starodub that it limited itself to stricter supervision over Starodub and in 1761 ordered a new census 237 . The Starodub residents did not like these orders too much, and they rushed to take advantage of the advantages given to the settlers of Novoserbia and especially Elisavetgrad - they left for Ingul 238. § 29. The schismatics feel more and more the unrest of the schism and the need for the Saint No matter how great the coarseness of mind and heart was in the superstitious people, little by little people began to appear among them who felt the baseness to which the split had brought their children. At first this feeling was not yet entirely pure, it was still rooted in the soil of the schism, but it was already giving hope for the best. Here is what one Starodub deacon wrote in 1745: “Who will raise us up, cast down to the ground, or comfort those sitting in the darkness of sorrow? There is no one who would raise us, there is no one who would guide us, there is no one among us who would care about the common good. The herd is covered with various wounds, exhausted by internecine war... Disease after disease stings the wounded body, crushes the contrite heart. Preachers of the triessential Trinity and polytheism (Habakkuk) arose among us; self-immolators arose (Filipovshchina); those who taught how to kill themselves by starvation (seafarers) appeared. The blasphemers of the cross rose up (there are many of them). Priests without priesthood appeared” (there are even more of them). Having described the enmity tormenting the schism, the deacon continues: “Our negligence deprives us of the priesthood and sacraments. Our people do not know the price of the seven Sacraments, and the priesthood does not value agriculture above bargaining... I am amazed and horrified how others, being in torment, aggravated by suffering, did not stop making a bloodless sacrifice (for example, the martyr Lucian). And we are in complete health, we are not bothered by the slightest pain, and we leave it all behind. What can we say about our negligence?..." These feelings, awakened before, have now become quite strong in many 239 . But proud Pharisaism did not yet sincerely want to humble itself, it wanted to form its own hierarchy, to get its own bishop. And so, at the request of the Pharisees, bishops worthy of them appeared. The fugitive deacon Ambrose, clever and ambitious, managed to first acquire the power of attorney of the Starodub mentor Patricius, and then others. Then he used the rumor as a secret, as if he was the Bishop of Athenogenes, who hid his rank for the sake of salvation. When the rumor spread, and a favorable review was established in the hearts: Ambrose (1751) appeared in the full guise of a bishop. The simpletons received the impostor with triumph; With his free hand he cut the men's priests and deacons. However, the cunning Patricius, who valued the power of his mentor, which Ambrose began to share with him, found out the truth. It came to a reckoning. Athenogenes fled to Poland and entered military service there. One deceiver had not yet finished his role, another appeared. Anthimus, a runaway monk, sent ducats to Athenogenes so that he would ordain him in absentia as a bishop on Great Thursday. Although on this very Thursday Ambrose was already a soldier and Anfim himself soon found out about this: however, Anfim did not want to throw off the omophorion in which he once appeared to others; he also cut hair for priests and deacons. The Nekrasovites received him with joy: but then they showed him the way to the Dnieper 240. Thirteen years later, in 1765, Popovshchina and Bespopovshchina united and decided to compose a special rite for consecrating a bishop. They thought and decided to dedicate it with the imperishable hand of one of the ancient saints. But here's the problem! “When the chosen one,” some said, “will be dedicated by the hand of the saint: the saint himself will be silent; How do we know that our inventions please him? Next, which of us at ordination will read prayers instead of the bishop? We – ordinary people – have no right to read them.” It’s true, others said, and the fiction collapsed. Seven times after that, until 1783, schismatics began to get themselves a bishop: the feeling of need for a saint became stronger and stronger. The last time (1783) they turned for an archpastor to St. Synod. But there was no success, because they were illegally looking for the legal 241. § 30. The indulgence of the Synod and the civil authorities towards erroneous simplicity; Edinoverie churches; denouncers of schism When thus the wandering blind themselves began to feel their disorder; and the pharisaical disorder became uglier the further it went 242; when it was also revealed that they themselves were already condemning the daring leaders of the schism, who had introduced heresy into the schism: St. The Church, like a loving mother, began to act differently towards the lost. Her voice towards them, hitherto stern, now began to express more sorrow for the lost than judgment over the stubborn, more breathed with love than with inexorable truth. In this spirit, Plato, then a teacher of the law, wrote an admonition to schismatics in 1766, considered by St. Synod. At the same time, the civil government, in the same spirit of love, softened its former severity towards schismatics; calling foreign fugitives to return to Russia, invited them to choose any place for settlement, with the right to benefits from conscription and taxes for six years; everyone was allowed to wear their favorite beard and clothes. It was not long before the fugitives listened to this voice 243. But, having moved to Russia, little by little they became not only an evil for the Church, but also for the state 244. Holy The Synod proposed to the zealots of antiquity: let their favorite rituals remain with them; but so that they are not left without the sacraments of grace, let them ask their legitimate archpastors for legitimate priests. Bitter experience softened rough pride. Already Rev. Nikifor of Ekaterinoslav in 1780 managed to found Edinoverie on Ingul. To his successor Archbishop. The Starodubtsy and Ingultsy themselves turned to Ambrose with a request to ordain Orthodox priests for them. Their wish was fulfilled. And the blind men who received their sight were delighted when they tasted the gifts of grace. In eight years (1787 - 1794), with the blessing of the Ekaterinoslav archpastor, 12 churches were opened for the zealots of the old. Andrei Zhuravlev, archpriest of St. Petersburg Okhta, himself a former schismatic, was sent here to preach the gospel, and acted with success 245. Metropolitan Plato wrote rules for Edinoverie churches, and Edinoverie churches began to open in more and more different places 246. Meanwhile, St. jealousy continued to teach the schism with written instructions: a) in 1776, the Uglich merchant, Feodor Kochurikhin, who converted from the schism, wrote requests to the Feodosian consent, to which he himself belonged. M. Gabriel and Rostov Bishop. Samuel approved of them, especially as the voice of sincere piety 247 ; b) Nikifor, first the Kherson, then the Astrakhan Archbishop, wrote two letters (the first on July 16, 1780, the second on November 28, 1786) to the Bakhmut and Elisavetgrad schismatics. Of course, they were unable to answer; and instead of an answer they sent Solovetskaya’s petition, who had been caught so many times in lies. The shepherd did not refuse to write a new denunciation, especially since the schismatics wanted to hear a review of the Petition from a member of the Greek Church. He wrote excellent responses to the petition. Two Astrakhan monks sent 15 more questions on behalf of the society. Nikifor sent answers to them as well; c) Prot. Andrei Zhuravlev, not content with oral preaching, compiled fairly complete news about the schismatics: here the schism exposes itself by its deeds; d) Under the supervision of an educated and virtuous Bishop. Simon in the Ryazan Seminary wrote instructions to correctly compete with schismatics 248. This provided great assistance to the priests in their work with the schism. § 31. Correction of liturgical books and rituals In the Spiritual Regulations, the Holy Synod recognized its responsibility to: a) consider akathists, prayers and services introduced at a later time, especially in Little Russia. If some of these new services and prayers turn out to be not contrary to the Word of God, take measures so that private news does not become a general law, to the temptation of some, and prohibit those contrary to Holy Scripture, with indecent expressions, meager content. b) Consider the stories about the Saints, and remove them from use that are inconsistent with the pure Christian meaning, such as the story of Alleluia in the life of Euphrosynus. c) Try to eradicate rituals and customs invented with a dark meaning. An example is the celebration of St. Pyatnitsa in Starodubovshchina, where a bare-haired woman with the name Pyatnitsa was led in a religious procession 249. It would not have been easy or quick to bring all this to fruition. On the one hand, the unfavorable spirit of the times, which began to consider everything ancient as something superfluous, even superstitious, demanded great caution in abolishing the old, especially since the work of the previous time in correcting books was as thorough as it was clear. On the other hand, it was necessary to be wary of people who were ready to introduce or support a new schism for the old rite. Accordingly, St. The Synod tolerated some things for a time, corrected or prohibited others 250; He introduced some things again, but with caution, and he neither approved nor prohibited other new things 251 . They tried to correct church singing, distorted by ignorance, according to the rules of the latest art. But when at the same time they began to spoil church singing with indecent motives of Western singing; then and against this prohibitions were made, with confirmation of adhering to Orthodox, holy antiquity 252. Strict attention was paid to the worthy depiction of saints on icons. More than once orders were made to take away poorly painted icons from their churches, and the writing of icons was entrusted to the supervision of knowledgeable priests, with the right to select incorrect icons 253. At this time, quite a lot was done to ensure that the rituals of the Church could be understandable to everyone. Works of Met. Gabriel About the service and orders of the Church, Bishop Benjamin's New Tablet, Dmitrevsky About the Liturgy, enough has been said both for piety and for inquisitive meaning 254. According to the instructions of Providence, St. The Church, as a consolation and instruction to believers, established new holidays. a) Transfer of St. relics of St. Blagov. Prince Alexander Nevsky to the city of Petrov, which took place in 1724, was a sign of God's favor over the new capital of the Empire and the Church. In 1729, it was decided to celebrate the transfer every year on the 30th day of August 255. b) In 1729, the memory of St. Theodosius of Totemsky began to be celebrated locally, and in 1798, after the incorruption of his relics and many miracles were witnessed, widespread celebration of the day of his death (January 28) 256 was established. c) In 1752, after several experiments in glorifying the incorruptible relics of St. Dimitri Rost. The Synod examined the relics; despite the fact that they lay in a damp place, without being covered by a vault, decay did not touch them; even the Saint’s clothes, his miter, cherry-colored silk rosary, were preserved in their original form, while the oak coffin rotted. The news of miracles was also verified. The Synod determined to celebrate the day of the death of the denouncer of the schism 257. Ambrose Zertis-Kamensky composed a short service with an akathist to St. Dimitri. d) In 1764, the incorrupt relics of the Irkutsk Saint Innocent were found. In 1804, it was ordered to celebrate his memory in all churches 258. e) Every contemporary considered the deliverance of Russia from the hordes of Napoleon as nothing other than a matter of the special Providence of God. In 1814, it was ordered to celebrate the salvation of Russia from the Gauls and 20 nations on December 25th. An excellent prayer service was written by Philaret, now Metropolitan of Moscow. § 33. Punishing Providence: a) Biron The vices of society attract the wrath of God upon the whole society, and this wrath is often revealed by the acts of the vice itself. The Protestant West taught Russians to despise everything Russian, including Russian piety; the feats of Christian asceticism, the feat of foolishness, the feat of monasticism were forced to be viewed as a corruption of society, as hypocrisy and superstition, and the sellers of debauchery were given the meaning of benefactors of humanity 259. Like any passion, the passion for foreign things severely punished Russia, Biron. It was a terrible time - the time of Biron: Russian metal was melted in a terrifying fire. Biron combined in himself insatiable greed, monstrous suspicion, inexorable vindictiveness, the bloodthirstiness of a hyena, hated everything Russian, and saw humanity only in the Protestant West. His hired spies sneaked into families, eavesdropped on conversations between father and son, husband and wife, friend and blood friend; and woe to the one who was reported on! Happy was he who was sent to Siberia without question; otherwise, the accused was subjected to terrible torture, and after that, some had their tongues cut out, others were chopped in pieces, others died under an ax, and others were thrown into stuffy dungeons. The Dolgoruky princes paid their debt for political sins through long suffering in exile. But Biron also had to repay them for the fact that they did not allow the Mitavian equerry into Russia: it was necessary to erase them from the earth, as dangerous to his bloodthirsty power. And Biron did it. The young prince Ivan Dolgoruky died like a saint. Jacob the Persian. When the executioner cut off his right hand, the sufferer said: I thank you, Lord; They cut off his left leg, and he continued: for you have vouchsafed me; with the cutting off of his left hand he finished: to know You, Master 260. Boyar Vasily Golovin endured terrible torture: they lifted him up on a frame, twisted his shoulder blades, stroked his back with a hot iron, stabbed him under his nails with hot needles, and beat him with a whip. His spiritual organism was upset for the rest of his long life: but he retained deep piety to the grave. Why, or, more precisely, for what reason they tormented him, they still don’t know 261. The people groaned from Bironova’s greed. Having taken over the arrears of the order, Biron put the regional commanders in shackles, and military teams took bread, livestock, clothes from the peasants, drove the peasants themselves out into the cold and sakli mercilessly; entire villages were deserted, and the collected arrears went to Biron’s treasury. The Orthodox clergy also suffered from Biron: the preacher of tolerance sought out and seized opportunities to persecute him. Not only Theophylact of Lopatinsky died a sufferer; many of the Bishops were deprived of their chairs 262. In 1736 it was ordered that all children of the clergy, with the exception of minors and students, be given military rank, and all clergymen and church servants who were not sworn in in 1730 should also be sent there. 263 In 1737, another recruitment was made in the same form, with the appointment of everyone from 15 to 40 years old 264. In vain Holy. The Synod demanded to make amends for the glaring injustice, imagining that the new decree was not fulfilled only due to the non-existence of decisions about it in the past, and that in 1732 it was fulfilled by many. Biron also did not take into account the fact that the monastic servants were nothing more than peasants, to whom the decree on the oath did not apply 265. Hopeless orphanhood, the helpless poverty of wives and mothers meant nothing to Biron. In 1739, only four dioceses were missing up to 1300 priests; in many churches there were neither priests nor deacons, and there was no one to choose from - the churches stood locked. Many thousands of monastic servants, incapable of military service, were sent to Siberia with their wives and children to work in factories 266. There was no class left that Biron would not torment. When Imp. Elizabeth ordered the return of all those exiled by Biron: then neither in the Senate, nor even in Biron’s office they found who was hidden and where; In Siberia, up to 20,000 victims of the Bironovs were found in different places, but no one knew why they ended up there. The Empress was forced to strictly order all governors to immediately release everyone who was imprisoned under Biron 267. In the age of encyclopedists, Parisian debauchery, although, by the very extreme of its wickedness, forced many to cling to ancient examples of Russian, pious life, had a destructive effect on many and many things; luxury developed quickly and replaced the chaste modesty of the Russians; they wanted to sanctify freedom of thought and will as a law 268. And so the ulcer of morals opened up and was treated with a physical ulcer - the plague, and the price of Parisian freedom was revealed in Pugachev's rebellion. The pestilence from Moldova spread to Little Russia and quickly spread to the southern regions of the Empire. In the middle of 1771 she appeared in Moscow. Commander-in-Chief Saltykov left for the estates; The governor, commandant, and police chief followed him. Shepherd Ambrose Zertis-Kamensky (1768 – 1771) did not leave the capital. Corpses littered the streets; many houses were completely deserted. The people did not want to listen to doctors. The shepherd persuaded the people to take the measures prescribed by doctors, asked and ordered not to bury the dead in churches, and urged not to crowd in front of the icon of the Barbarian Gate. Meanwhile, the schismatics hastened to revive the schism with corpses. Secretly persuading people not to listen to doctors, they bought permission to maintain the Rogozhskaya and Preobrazhenskaya almshouses at their own expense. Bl. The archpastor stopped plans for schism. For this reason, the schism armed the mob even more strongly against his thoughts. When the Archpastor ordered the icon of the Barbarian Gate to be secretly hidden, a rumor spread among the people that Ambrose was in conspiracy with the doctors and was killing the people. The mob rushed to the Chudovsky Monastery. Blazh. The shepherd retired to the Donskoy Monastery; drunken crowds rushed there. The archpastor was dragged out of the altar behind the monastery and killed; The main one was Fedoseevets Dmitriev. The measures taken by the intelligent and virtuous Eropkin stopped the rapid progress of the infection. In Moscow, 130,000 people fell victims. It continued to rage for more than a year, especially in the southern provinces 269. Since September 1773, a new plague opened - Pugachevshchina. The fugitive Cossack and schismatic, Emelyan Pugachev, who was expecting a whip for conspiring the schismatics to flee abroad, by the grace of the German (Kazan governor Brandt) escaped from prison and announced on Yaik that he was Peter III, who had escaped death and was ready to give everyone freedom. The Yaik (Uralsk) Cossacks, almost all schismatics, were then irritated by the fact that, having limited their wild will, they oppressed them with a corrupt court and arbitrary taxes, and their simple-minded superstition was also irritated by the fact that they appointed commanders here and there - Germans. The Bashkirs were indignant at the oppression of the same bosses, as well as at the fact that many of them, like the Cossacks, were taken into the number of their serfs by the landowners. The talk of these last offended people aroused talk among the peasants about common freedom. Two Germans, one after another the governors of Orenburg (Reinsdorn and Carr) did not have the courage to suppress the outbreak of the rebellion - one of them even fled. Pugachev issued a manifesto that he - the Emperor - bestows a cross, a beard and eternal will. The rebellion spread like wildfire throughout the east. Kazan was put on fire; villages and cities burned; the entire Perm province, the entire Orenburg province were terribly worried. Tsyvilsk, Kurmysh, Saransk, Penza, Saratov, Tsaritsyn were ruined. Everyone who remained faithful to order lost their life; The anger of the rebels was especially poured out on the landowners and managers - they were hanged by the ribs and put to the most painful deaths. Russians with soul and blood, Bibikov and Panin, with smart, quick orders, Golitsyn and Mikhelson (Orthodox), weakened and stopped the rebellion with the same campaigns 270. Under Alexander, 1812 was a terrible test for Russia. Although the Parisian rules of naturalism and grace lost their luster in the horrors of the French Revolution, the hearts they spoiled still valued them, and the rules of Christian humility remained forgotten. It was necessary to bring Russia to the consciousness of its weakness and God's power 271. Western Europe was small for Napoleon, which he conquered with his iron power. He entered Russia with the whole West, and his path to Moscow was marked by a bloody streak, godless cruelty. Cities turned into piles of stones and ash, residents died from the sword and hunger. The Gauls cursed at St. icons, desecrated churches, St. the utensils were used to dress horses and harlots. Those who taught us politeness tormented innocent youth and defenseless old age like animals. “About their zealous instruction, who have violent and beastly enemies” 272. The faith of the fathers stirred in the hearts of Russians, from the tsar to the farmer. The Holy Synod called on everyone to prayer and unanimous assistance to the Tsar 273. All of Russia prayed and rose up to fight the godless. Moscow was given to the enemy as a sacrifice, but it was given empty and on fire. God punished Russia: but He also acted for it. By the will of Napoleon, the entire Kremlin had to be blown up. From five terrible explosions not only in China, but also in the White City, the walls of buildings trembled, glass cracked, doors fell; iron, stones, logs of the Nikolskaya Tower, the Arsenal and the Kremlin walls, like feathers, flew into the air. But on the wall of the same Nikolskaya tower, the image of St. Nicholas remained unharmed - the rope on which the lantern with a candle hung did not even break; the fragile glass of the icon case bent, but did not break 274. The fruits of the bloody test were: a) General readiness to help those affected by the enemy, sanctified by the example of the Holy. Synod 275. In particular, the following were opened: b) the Trustee Committee for the Disabled in St. Petersburg; c) Humane Societies in St. Petersburg and Moscow; d) Bible Societies; e) Guardianship Committee on Prisons 276; e) The spirit of naturalism, hitherto still quite strong in the upper classes, was replaced by the Christian spirit. The confession of blessed Alexander in this case is the best witness. “Imper. Catherine,” he said, “was a shrewd, intelligent, great wife: but as for the education of the heart in the spirit of true piety, at the St. Petersburg Court it was like almost everywhere else... But the fire of Moscow enlightened my soul, and God’s judgment on the icy fields filled my heart with the warmth of faith, which I had not felt before. Then I came to know God, as the Holy Scripture reveals Him” 277. § 36. Government measures to maintain piety among the people and the white clergy The Church, for its part, took many measures to maintain piety: 1) among the people. a) Under Peter, the Synod decreed that there should be no trade on Sundays and holidays until the end of the liturgy 278. When the good For Elizabeth, this law was extended to all public entertainments 279. She and Alexander prohibited public work on those same days, and charged the provincial authorities with the strict duty to ensure that landowners did not use peasants to work on Sundays and twelve holidays 280. b) The law decrees that on Sundays and holidays everyone should go to the church of God to reverently listen to the Word of God 281, and those who violate the order of worship are blessed. Alexander decided to bring him to criminal court immediately 282. c) The schism gave rise to not only obliging everyone to confess and receive Holy Communion every year. mysteries, but make it an obligation for priests to keep lists of those who have fulfilled their duty 283. A decree of 1737 ordered priests to submit accurate statements, and civil authorities were ordered to collect fines from those who failed to fulfill their duty of confession 284 . Thank you Elizabeth demanded that the latter be fulfilled with all precision 285. Subsequently, they limited themselves to making it an obligation for civil and military authorities to supervise the performance of duty by their subordinates 286 . d) When good. Elizabeth, the Synod destroyed the prohibition, drawn up under the influence of the European spirit, that priests should not go from churches to the homes of parishioners to perform prayer services. “This prohibition,” wrote the Synod, has no basis in the rules of the Church,” but examples of ancient piety and the desire for Russian piety say something completely different 287 . e) Finally, no one had the right to complain about the paucity of instructions from the shepherds of the Church. In this period there were so many zealous teachers of the people and wonderful preachers that in this regard the Russian Church blossomed now as it had not blossomed before that time. 2. The Church tried to bring the lay clergy, who from the beginning of the period did not yet have sufficient education, to such a position that they not only would not serve as a temptation, but would be an example for the people in piety. While schools had not yet been established in all dioceses, those preparing for spiritual degrees were taught faith and piety in the houses of Bishops, while demanding testimony from parishioners about their blameless lives 288 . In addition to the fact that the life of the clergy was under the constant supervision of the spiritual authorities 289, Parthenius Sopkovsky, Bishop of Smolensk, wrote an excellent instruction on the positions of parish priests, approved by the Holy. Synod for all churches 290. Gervasiy of Pereyaslavl 291, Tikhon of Voronezh 292, Met. Plato 293, Innocent Archbishop. Pskov 294 taught instructions to the clergy, each for his own diocese. In accordance with the ancient rules of the Church, in 1743 clergy were forbidden to undertake trades, farm-outs and trades in courts and to lend money for interest 295 . § 37. Monasteries are houses of mercy; almshouses at churches Russian monasteries never stopped providing poverty relief whenever they could. The Swedish war, which lasted for several years in a row, transferred many wounded and maimed soldiers to the care of Russia. More preoccupied with their situation than having reasons for dissatisfaction with the lives of the monks, Peter I pointed out to the monasteries the subject of compassionate activity, forcing them to open hospitals in the monasteries. The law prescribed: “monks must accept into monasteries sick soldiers, or those dismissed from service and unable to work, as well as other poor people; hospitals should be built for them” 296. This establishment was diligently carried out by the College of Economy. And under Elizabeth, the monasteries were more than once filled with retired soldiers and officers 297. In 1762, when the property of the monasteries was taken away, there was no longer any reason to think that every monastery was able to be both a house of prayer and a house of care for the sick; and the institution of Peter was revoked 298 . Since 1721, it was established that almshouses should also be established at parish churches. In 1723, it was prescribed to collect alms in churches in two purses, with one collection assigned in favor of the almshouse. The establishment would be wonderful in spirit, if there were no subject of concern closer and more necessary to the Church - theological schools. However, under Biron they strongly insisted on the implementation of this law and forgot to talk about schools 299. At Imp. Elizabeth was also paid attention to the necessary: ​​having ordered the use of purse and candle money for the poor and schools, they left the Bishops to dispose of the remainder of the annual income at the discretion of the necessities 300 . With all this, it is known that the zeal of pastors in some dioceses maintained almshouses for a long time 301. § 38. Monasticism; reduction of monasteries under Catherine Monasticism in recent times has been subjected to the strictest supervision, and sometimes it has been subjected to restrictions. Free passage from the monastery and the monastery is strictly prohibited; Even more strictly confirmed is the prohibition for a husband or wife to enter a monastery without the other half entering the same 302. In 1734, under Biron, it was ordered that no one except widowed clergy and retired soldiers be tonsured into monasticism 303 . In 1740, the Synod came up with a report to the Empress that, as a result of the prohibitions on monasticism, in some monasteries there was no one to perform divine services; in others, only the decrepit and incapable of either work or worship remained. As a result of this, the position of the Synod was approved: to accept as monks a) from the sacred rank, seminarians and clergy; b) from free commoners and from peasants, since the latter were dismissed by the landowner 304. In 1261 Emperor. Elizabeth, by a personal decree, allowed admission to monasticism from all conditions, only with some necessary restrictions 305. After that, good will was no longer constrained 306. However, Theophylact Bishop of Kaluga had the need to preach sermons on the influence of monasticism on the piety of civil society. Zeal for monastic life began to weaken even during the patriarchal period; therefore, the number of monasteries that increased over the centuries itself became inappropriate to the need. The Spiritual Regulations laid down that sparsely populated monasteries should be united into one 307. The change introduced by Catherine in the maintenance of the clergy (§ 4) made it even more necessary to close many monasteries. In 1762, in all dioceses (excluding Little Russia and Belarus) there were 732 monasteries for men and 222 for women; the states of 1764 stipulated: a) men’s monasteries in the first class (with Lavra) 20, in the 2nd class - 41, in the 3rd class - 100; b) women’s in all three classes - 39. At the same time, it was forbidden to open new monasteries without the will of the autocrat. Subsequently, through the zeal of Russian piety, some of those fallen in the desert were restored, while others were erected new ones. In 1810, the Russian Church consisted of 3 laurels, 7 stauropegial monasteries, 256 regular monasteries (male and female), 4 regular hermitages and 182 supernumerary ones - a total of 452 monasteries 308 . § 39. Ascetics of piety: Tikhon of Zadonsk As long as the spirit of grace remains with the Church (and it will remain with the true Church until the end of the world): whatever the spirit of the age, there cannot but be ascetics of the spirit of Christ in the Church. In the Russian Church, even in recent times, there have been great ascetics of piety. Such were the visionary Dosifei in Kyiv, who spent 30 years in seclusion 309, and the abbot in the Sarov Hermitage. Pachomius, hermits Alexander and Marco 310, on Valaam - Nazarius 311, in the Beloberezh Kaluga desert - Cleopas and Leonidas 312. in the Zadonsk monastery Georgy from the Mashurin nobles 313. Let's say in more detail about the most famous for their great feats 314. Such was the blessing. Tikhon, an example of Shepherds at the Voronezh see, an example of Christian asceticism in Zadonsk solitude. Having given up pastoral service due to illness, he spent the night in prayer, devoted the morning and evening to reading the Word of God, and went to church to listen to divine services. The loss of hours of conversation with the Lord was a heavy loss for him, and he begged the cell attendant to refuse his visitors during prayer hours. Often, full of sorrow for sins, with bitter tears on his cheeks, prostrate on the ground, he only cried out: Lord! have mercy. “I have nothing of my own, everything is God’s, not ours,” said the saint, an ascetic, and he distributed his entire pension to the poor; He also gave them what charitable people sent. After prayer, Tikhon’s favorite pastime was talking with everyone about the salvation of the soul. He gathered children around him and taught them to pray to God; entered into conversation with the peasants, and taught the love of work and the fear of God, shared the sorrows of the unfortunate. Sometimes he went to visit friends, and more often when they were not expecting him, but needed his advice. In addition to oral conversations, he conducted pious correspondence, expressing his thoughts in letters. The spiritual treasure he collected from the world was the fruit of his deserted thoughts about nature and people, during 1777 - 1779. In the last two years of his life, he suffered a lot from headaches and nervous attacks, and died peacefully on August 13. 1783 315 § 40. Paisiy Velichkovsky Paisiy Velichkovsky formed many ascetics for the Russian Church, although he spent most of his desert life in Moldavia, then abroad. Early in the orphan Poltava archpriest a fiery jealousy for desert life was revealed. From the Kyiv school, where he stayed for 4 years, he disappeared to Lyubechskaya and then to the Medveditskaya Hermitage. The persecution of the Uniates returned him to the Pechersk Lavra: but jealousy for a strict, ascetic life carried him to Wallachia, where he spent 3 years in a monastery. Then the same jealousy called him to Mount Athos; Here he lived for 7 years as a silent hermit, and from 1754, against his wishes, first up to 12 brothers gathered with him, then up to 50. Paisius shared the labors of handicraft along with the brethren, and slept no more than 3 hours, spending the rest of the night in prayer and translating books from Greek into Slavic. He instructed the hermits in mental prayer; this turned one Athonite elder against him, who, however, having received a written explanation from Paisius, confessed to his injustice. The cramped conditions of the monastery and the greed of the Turkish Agha forced Paisius to return with his brethren to Wallachia. Having settled in the mon. Dragomirne, he set up a studio dormitory here. According to the instructions of Paisius, each of the brothers, especially the new ones, every evening revealed their sins to their elder. In winter, and especially in Vel. every evening at the meal Paisius offered a teaching from one of the Desert Fathers and accompanied the reading with an interpretation; one evening the Slavs listened to the teaching of Paisius, while the Moldavian brothers performed evening prayers, and on the other the Moldavian listened to the teaching in the Moldavian language, and the Slavs prayed. The service was also performed in both languages. 54 brothers returned from Mount Athos with Paisius, and by 1774 there were up to 350 of them: Paisius’s spiritual experience, without inviting, attracted those seeking heaven. After the war between Russia and Turkey, which greatly disturbed the Dragomirn monks, in 1774 Austria demanded and took over part of Wallachia, where Monk was. Dragomirna. “With the papists,” the elders said, “there can never be peace.” And in 1775 Paisiy moved with his children to the monastery. Sekul, and in 1779, by the will of the Lord, settled in the Nyametsky monastery. Sekul was cramped, but quiet; Neamets was vast, but it had long been visited by many. That's why he led. the elder mourned for Sekula; however, as much as possible, he followed the order he introduced in Dragomir. In 1790, when Potemkin occupied Iasi, the Archbishop of Ekaterinoslav. Ambrose ordained Paisius as an archimandrite. The number of brethren in Neamet increased to 400; in addition, in Syakul, which also remained under the supervision of Paisius, there were 100 brothers. Until his death, Paisius continued to translate the books of his fathers from Greek into the Slavic language: with special attention he translated the instructions of St. Isaac the Syrian. The great old man, adorned with the gift of insight, died at the age of 72 in 1794. 316 One of Paisius’ students was Blessed. Theodore. Even in his youth, having felt an attraction to the desert life, Theodore experienced for himself that it is not always possible to yield to the love of his mother in her desires without harm. An orphan after the father of a Karachev merchant, he spent two years struggling with this love, and at night he secretly went to the Ploshchanskaya hermitage. His mother found him here and begged him with tears to return to the house. Theodore took up trade, but again his soul languished in the desert. Another time he disappeared into the desert. Another time, his mother carried him away from the desert into the world, but this time to the detriment of her son. Surrounded by the temptations of the world, the young man was carried away by the ardor of his youth into sin. Feeling the fall, he decided to sever his connection with the world forever. Having gone on pilgrimage to Kyiv, he went abroad to the Moldavian Neamets monastery. Paisius entrusted him to Elder Sophronius, who imposed penance on him. After about three years of novice life, Theodore, with the blessing of the elder and chief Paisius, moved into the desert to live with hermits. They were spiritual friends - Onuphry, a native of the Chernigov nobles, and Nikolai. Under the leadership of Onuphrius, Theodore lived for five years and grew in spiritual life. After his death, he returned to the Nyametsky monastery, and here he helped Paisius in his work translating books. Not long later, Nicholas and Paisius died (1794); without them he could not live where everything spoke of their loss. When Alexander's manifesto opened a free path to Russia for those who had left it; Theodore, with the blessing of Paisiyev's successor Sophrony, returned to Russia. At the Chelny monastery, he zealously took up the organization of spiritual life among its brethren; Many began to turn to Theodore for spiritual advice; fleeing the visitors, he settled in the Beloberezh monastery, together with the elders Cleopas and Leonidas. The rumor about the glory of the ascetics forced Theodore to move to the Paleostrovsk hermitage on Lake Onega. And here he burned in the fire of cruel temptation, which he was given to know about in a dream vision even when he first entered the Nyamets monastery. For two years the elder could not leave his cell, could not receive anyone to him; without shoes or clothes, an object of rejection, he sat alone, and only prayer brought consolation to the ascetic. "God! do not put this sin on them. God! teach me to love you as you loved me”: this is how the slandered elder prayed. His last refuge was the Valaam desert. "God bless! God bless! said the old man, stricken with a serious illness, and I finally see the shore of the sea of ​​life, along which my fragile boat had hitherto rushed.” And died on Great Friday 1822. 317 The greatest ascetic of piety in recent times was Elder Seraphim. In 1778, he settled in the Sarov Desert, at the age of 18. As he grew older in his spiritual life, he also changed his outer life. For the first eight years, he underwent various ordinary obediences in the dormitory. He was tonsured a monk in 1789 and then dedicated to serving the altar of the Lord, every day he served the early or late liturgy, and partook of the Eucharist, and the rest of the time, until he fell asleep, he read the word of God and the teachings of the Fathers while standing. So he spent 5 years and 9 months as a hierodeacon and 3 years as a hieromonk. In 1794 he moved into the forest to a secluded cell. Here, every day, the hermit performed a service according to the rule of Pachomius and according to the charter, read several readings from the Gospel and the Apostle, prayed at night, dug soil in the garden or chopped wood during the day. Here, moving from exploits to exploits, he, following the example of Semeon the Stylite, spent a thousand days and nights standing on a stone: on one in a cell - standing during the day, and on another in the forest - standing at night; with his hands raised to heaven, he prayed the prayer of the publican: God, be merciful to me, a sinner. In a deserted cell, the hermit occasionally received those who came to talk about spiritual salvation. In 1804, three peasants, thinking of finding money from the hermit, attacked him: one hit him with an ax so that blood flowed from his ears and mouth, then all three beat him until they were considered dead. The peasants did not find anything in the cell and left. Afterwards they were recognized: but the hermit begged the abbot not to offend them in any way, or else to expel him from the monastery. No one hoped to see him alive: but he was healed by a visit from the heavenly Queen. The abbot invited him to live in the monastery for safety; but with hope in the Lord, he withdrew again to a deserted cell and received visitors less often than before. In 1809 he came to the monastery and locked himself in a cell: here he lived in deep silence, not receiving anyone from the brethren; in his cell only a lamp was burning, and not a stove; there was a coffin, and chains lay on the body. Prayer and reading of St. The Gospels were his only occupation, and every Sunday, every holiday he communed with St. secret He spent 8 years like this and in 1816 he opened his cell. Since that time it has not been closed to visitors. The elder received everyone equally, with gentle love. Whether a poor man came in rags or distinguished by honor and wealth, the first and last bow was the bow of the elder. To others he spoke reproaches, but quietly and meekly dissolving the reproof with love. In 1825, since his long stay and work in seclusion exhausted his strength, he built himself a cell two miles from the monastery and began to go there for his daily work. Here he often sang: the incessant divine desire is deserted, alien to the vain world. He often said: “We are forbidden to live in solitude, and our first hermit father was John the Baptist.” After the early liturgy, at which St. Mysteries, crowds of those thirsting for salvation, simple wives, scientists and courtiers, merchants and generals, came to him, and for everyone there was enough living water in the soul of the humble old man. “You accept too many without distinction,” they told the elder. He answered: “How will I answer the Lord if those thirsty for instruction leave my cell?” “Some are tempted by you,” they told the elder. “I am not tempted by the fact that many benefit and few are tempted.” Some of those who visited him openly admitted that the conversations removed a kind of veil from their eyes, illuminated their minds with spiritual light and aroused a decisive change in their souls. The basis of all his instructions was the word of God, mainly the New Testament. Others asked for his advice through letters. Without opening the letter, he conveyed the necessary advice. 1833 On January 2, the elder was found kneeling before St. icons, with bowed heads, with hands attached to the chest; он предал дух Господу, для Которого подвизался 55 лет 318 . Royal and Patriarchal Charters on the establishment of the Holy Synod. St. Petersburg 1838. Dictionary of Met. Eugene 2, 319. At the beginning there were 4 archpastors, 7 archimandrites and 2 archpriests in the Synod. (Addition to the Regulations of 1722). The number of archpriests subsequently remained almost always the same: but instead of archimandrites, although not all, archpastors were invited. Decree 1 Oct. In 1763, the number of Members of the Synod was limited to 3 archpastors, 2 archimandrites and 1 archpriest. (Ist. Jer. 1, 120–131). Spirit. Regulations. Ч. 3. и 1. Указы 1721 г. (№ 3741); 1722 июня 13 и июля 7, 1725 г. (№ 4461). By decree of 1727, both religious and civil schools were united under the jurisdiction of the Synod (No. 4975). Decrees of 1720 (No. 3761, paragraph 3, regarding slander against clergy, ordered an investigation to be carried out in the Synodal Department until the slandered person turns out to be guilty. About abuse, beatings, theft and similar cases of clergy - the same. Decree of 1744 (No. 9079); 1804 (No. 21472). Spirits. Regl. ч. 3. п. 3. 4. Указы 1743 г. 18 ноября (№ 8832); 1758 (No. 11140); 19 июля 1782 г. 1802 г. (№ 20671). Spiritual Regl. part 2 clause 10. Collection Zach. Указ 1800 г. (№ 19183). Additional to the Regulations. oh monk. paragraph 4. Collection Zach. Указ 1793. (№ 4190) п. 10 – 15. Spirit. Regl. Part 3. Decrees 1722 (No. 4081), registered 1729 (No. 5518), registered 1742 (No. 8291), 1763 (No. 11844.) contain indications of objects for which the Holy. Синод должен обращать внимание. Collection Zach. Указы 1753 г. (№ 10118); 1760 (11277, 11305); 1763 (11987). Spirits. Regl. part 2. items 1–3., where the Bishop is obliged to listen to the reading of the rules of the Councils and Fathers during meals. Decree 25 Jan. 1711: “This College (Holy Synod) must exist and supplement its regulations with new rules, which will be required in various different cases.” The first addition to the Regulations was drawn up by the Synod in 1722. A new addition to the Synod was issued in the decree of 1732 (Collected Law No. 6177). In general, the decrees of the Synod with the rules constitute additions to the Regulations. The settlers formed 4 regiments, each with 4 thousand people. Skalkovsky, Review Novoross. edges. Odessa. 1836. In 1763 the settlers numbered 38,000, in 1779 to 158,000 souls. In 1760, Horvath sought to have a special Bishop, summoned by him from Serbia, be ordained for the settlers, but the Synod refused and confirmed that the Belogorodsk Archpastor would be appointed This included dioceses - Kiev with 1130 churches, Chernigov with 514. More than others, there were churches: in Moscow 1871, in Novgorod 1657, in Ryazan 1220, in Belogorod 1009, in Kazan 865, in Rostov 833, in Kolomna 808 churches. On the contrary, there are 228 churches in Astrakhan, 205 in Pskov, 91 in Irkutsk, and 89 churches in St. Petersburg. See Nurrel. Die Kirchliche Statistik Russland S. 110 Riga 1770. By decree of 1739 January. 8 it is said that the registers show 16,000 parish churches; and in the synodal decree on August 4. 1639 it is said that, in addition to the Little Russian ones, the total number of parish churches is 15,761; but it also says here that this number is shown in 20 dioceses and in the Synodal region. See note. 16. Collection Zach. uk. 1787 (6658). Subsequently, more accurate and more convenient distributions were made. See uk. No. 19156. 21156. Before 1787, precisely in 1764, for the convenience of administration, the placement of cities and counties from one dioceses to others had already been done. Uk. No. 12183. New dioceses, in addition to the 3 shown, of which Pereyaslavl existed until 1788, the following were opened: a) Vladimir diocese; from 1748 to 1788 it was separated from Suzdal, but in 1788 it partly combined Pereyaslavl and Suzdal; b) in 1765 Kherson or Ekaterinoslav: c) in 1785 Novgorod-Seversk, but which in 1797 was connected with Chernigov; d) in 1785 Pereyaslavopoltava was resumed; e) in 1788 Oryol, opened instead of the Sevsky vicariate, moved to Dmitrov; f) 1793 Minsk; g) in 1795 Podolsk, partly replacing the ancient Galician; h) in the same year Volyn; i) in 1799, the Kaluga one appeared in place of the former Krutitskaya, the Tula one replaced the Kolomenskaya one, and the Perm one was renewed; new dioceses from the same time: Saratov, Kharkov and Orenburg; from 1812 Chisinau. East. Jer. 1, 37–60. 73–78. 345–347. Collection 3ak. Decrees No. 14366. 15863. 16163. 17113. 17318. 18124. 19156. 25210. All churches in 1805 (with the exception of Georgian-Imereti) were counted 26747, and at the end of 1825 28111. (Köppen Bibliography sheets No. 15.). Sl. Ave. 14. Spirit. Regl. About the schools 1723. Sept. 1. Additional to Regl. about reverend paragraphs 1–6. Collection 3ak. Decrees Jan. 6 and 16 Feb. 8; 1739 Additional to Regl. about mon. paragraph 12. 14. 30–33. Collection Zach. Decrees Sept. 9. 1732. 1734 (No. 6574); 1740. (No. 8803). By decree of 1730 March. 17 days none of the spirits. persons without definition of spirits. the authorities no longer had the right to officiate, as had happened before. Collection Zach. uk. 1765 Apr. 22. The clergy in the estates of the Lavra and the Mezhigorsky Monastery only by decree of February 1779. 17 was returned to the jurisdiction of the Kyiv Archbishop. Oh Soph. personal Decree of 1810 May 23. Collection. Zach. Uk. 1724 (No. 4145 p. 1. 4178), 1758 (No. 10888). Eg. (rkp.) decree 1737 Jan. 2. “from the Novgorod bishops’ consistory meeting and discharge.” In Collection zak . Uk. July 9, 1744. Synod, where it is said that until that time the places of diocesan government were called either the offices of the Bishop or consistories; Now it is necessary to call them consistories everywhere. Sometimes they were called Decasteries, just as in Little Russia the spiritual boards were long called protopopias. District Charter of Gervasiy, Bishop of Pereyaslavl, 1758: “The non-lazy, all-honorable Father Archpriest of Pereyaslavl Skrikpchinsky, with the governors and desatonic commanders, must certainly observe this, and the Pastyrevs must faithfully report everything to us” (Mayak, 1843 Oct.). It is also clear that in the south there were also decimal areas. Bl. Tikhon Ep. Voronezhsky wrote an admonition for the Spiritual Boards on the preservation of justice. Spirits. Regl. Part 2 of the case Ep. P. 8. pr. 17. Collection. Zach. Uk. 1797. (No. 17258). Instructions Metr. Printed Plato for the first time. M. 1775, then adopted by the Synod as a general rule. Collection Zach. uk. 1744 (8993.2166), 1750 (10168) Remarkable; Decree of July 26, 1741 and Decree of April 23, 1740. The extent to which the clergy was not rich at that time is shown by the example of Timofey-Tikhon of Voronezh. His brother was a sexton; but his mother was ready to give him to the coachman; There was nothing to eat in the house, and I used to visit a rich man and plow the harrow all day, just so he could feed him bread,” said the Saint. Lighthouse 1845. Collection Zach. The decree of September 25, 1724 exempted from habitation the houses in which the clergy themselves lived. In 1736, it was prescribed by decree (No. 6957) to leave the clergy free from constant duty at the traveling yards. Elizabeth's Decree of 1741 No. 8546. Uk. 1711 Dec 28 d. it was commanded that people who were born into the clergy and who, due to a lack of places, entered the peasantry, but were then included in the number of serfs by the landowners, should be freed from serfdom and not included in the future. 1742 Apr. 17 it is commanded: people of clergy who have declared: word and deed, and then have not proven the validity of the announcement, are not to be handed over according to the law. 1733 Oct. 11, to become a soldier, and not to be sent to Siberia, but to be submitted to the consideration of a spiritual court. Collection Zach. Nominal account 1762 August. 12, returning the estates to the clergy, he spoke about the order of Peter III: “it seems that the need was only to take away the estates from the clergy, but in order to take prudent measures about decent and both for the Church and the clergy, comfortable, and for the fatherland, this was not thought of” On November 29, 1762, instructions were given on the revision of church properties; On June 6, 1763, instructions were given to the College of Economy. Peter III appointed 3 Metropolitans 5,000 rubles each, and all other Bishops 3,000 rubles each. Per year. In 1764, there were 150,961 souls behind the Sergius Lavra and the 12 monasteries attached to it. 3a monasteries of the Novgorod diocese 51,854 and behind the bishop's house 21,282. Behind the Rostov monasteries 38,389 and behind the Metropolitan's house 16,340, behind the Vologda monasteries and the cathedral 47,568. Behind the Vyatka See and monasteries 42,012; behind the Tver monasteries there are 19,629 and behind the Archbishop's house 11,980 souls. In general, according to the audit, there were 910,866 souls in all monasteries and departments (not counting Little Russia and Belarus). The number of villages was not increased either by purchase or by accepting donations; but they grew up because they were too protective of church property; if a peasant became poor, he was given everything he needed, a horse, a yard, etc. The peasants worked little for departments and monasteries, and had a lot of freedom to work for themselves. Collection Zach. Uk. 1761 Feb. 26 The Commission allocated: a) for the St. Petersburg, Novgorod and Pskov departments with cathedrals 39,410 rubles; b) for second-class departments (8 departments) 5000 rubles each. (personally to the Bishop 2600 rubles), total 44000 rubles; for third-class departments (15 departments) for 4232 rubles. 20 k. personally to the Bishop 1800 rub., total 63,451 rub. two Vicars 8061 rub. 60 k. c) for the Sergius Lavra and all monasteries 174, 750 rubles. 40 k. g) for all nunneries 3,300 rubles. e) for 22 non-cathedral cathedrals 2,530 rubles. f) In general, for all clergy 365,203 rubles. g) 250,000 rubles were allocated to the account of the same estates for pensions of officers and soldiers. per year. Dictionary of Met. Evgenia 1.56 B. Kamensky Hon. People 1.56. In the Bible Tolstoy in volume IV. 30, a) Voice of Met. Height. Arsenia is against the confiscation of estates from monasteries Mar. 6 1763 b) V. 40 on the death of the Reverend. Arsenia. Arseny was first sent to the Korelsky monastery; in 1766, following a denunciation by a soldier, the interrogation ambassador in Arkhangelsk, he was brought to Moscow, where he was interrogated by Shishkovsky, and under the name of Andrei transported to the Revel Fortress; here on the window of his very cramped room he carved the words: “It is good for me, for you have humbled me.” He died here in 1772. Collection zak. Decree. 1796 Dec. 9 (17,624. 17916) b) 18 Dec. (18,273), 1798 Dec 18 (18,590. 18591). Collection Zach. Uk. 1797. 18 Dec. (18.273); 1799 (18,801). Snegireva, Life of M. Platov pp. 72–74. O. M. Gabriel Dictionary Ven. people, Bantysh-Kamensky 2, 1 5. Below pr. 234. Collection Zach. Uk. 1798 Jan. 11th 1799 (18,316.19,182); 1800 (19.674). Collection Zach. Uk. 1801, Apr. 3. Alexander decreed that the clergy should take double the amount set by Catherine for their services. Decrees of May 22, 1801 and May 17, 1808. Decree. 1804 (No. 21290), 1807 (No. 22,681), 1810 (24,246). Report of the Commission on the Improvement of the Clergy. St. Petersburg 1806 Collection. Zach. No. 23, 122. Collection Zach. Uk. 1715, July. 12; 1720 Sep. 1; 1721 Aug 23; 1724 Jul. 17 and Aug. 28; 1726 Oct. 30.; March 1729 10.; 1730 March 6; 1731, Apr. 3. The benefits consisted of exemption from taxes for three years and freedom from conscription. Dictionary of Met. Evgenia 2, 175. Collection Zach. Uk. 1731 Apr. 3. The following year (1732, Decree No. 3533), the Tatars were prohibited from converting Mordovians, Chuvash, Cheremis, Ostyakov, Votyakov and other foreigners to Mohammedanism. Despite this, before 1740 there were no significant numbers of converts to faith. Collection Zach. T. 9. p. 483. Collection Zach. Uk. 1740, Sept. 11 (8236). Together with Dimitri, two archpriests and 5 people who knew local languages ​​were sent from Moscow. Those newly baptized are commanded to give out a cross, a shirt, shoes; In addition, men (over 15 years old) each receive 1 rub. 50 kopecks, others 50 kopecks each. Back in 1735, a decree (No. 669b) ordered the establishment of four schools in the Kazan province for baptized and unbaptized Cheremis, Chuvash and Mordovians, in order to support them with money collected in that province for eternal memory. The source of content was meager; therefore they could not do much for education. In 1740, the tribute servant of Mordva in the village of Kashkina Arzamaz was baptized. county Collection Zach. uk. 1740 Apr. 23. At the very beginning, 1740 September. 11, she confirmed the decree of Peter I on November 1722. 2, do not take recruits from newly baptized people. The newly baptized were especially endowed with peace and even happiness by Councilor Yartsov, the head of the Office of the Newly Baptized; he took the most sincere part in their situation; entered into heated disputes for them with local leaders, who, out of self-interest, sided with the Muslims; reported to the Synod; and the Synod reported to the Senate all the injustices that the newly baptized people suffered; according to his proposal, the staff of the Office of the Newly Baptized was increased for better supervision over them. Collection Zach. uk. 1744, May 1. Prohibition to convert to faith involuntarily in the law. 1740 Sep. 11, 1743 Sep. 28, 1744. June. 22. In 1750, several Tatars brought a complaint that they were involuntarily baptized by the Kazan Bishop. Luke (1738 - 1755). Holy The Synod determined: although this complaint is unfair, it was raised only by the mullahs; but in advance to accept Muslims and pagans only upon written requests - and he gave the forms of the requests themselves (Collected Laws, Dec. 20, 1750). Collection Zach. uk. 1744, in a report to the Synod: “He (Dimitri) in his Diocese himself has vigilant zeal in converting Gentiles to the Christian faith and in protecting newly baptized people from insults.” Collection Zach. uk. 1743 Sep. 28. What prompted the Empress to decide on mosques was not just the desire to protect the purity of faith in the newly baptized, but also compassion for their situation, since previous decrees doomed the newly baptized to the bitter necessity of relocating to other places, which Muslims considered to be royal disgrace. However, this decision was subsequently changed. Its strength lasted until June 1744, and before that time they managed to destroy: a) 418 mosques in the Kazan province, leaving 118; b) in Tobolsk and its districts - 98 mosques were broken and 11 were abandoned; c) in the Astrakhan steppes, 29 were broken and 11 mosques remained (decreed 1744 June 22, 1756 Aug 23). In 1744, the Senate and the Synod at a general meeting decided: where Muslims live together with the newly baptized, the mosques should be demolished, and the Muslims should be resettled to other places; and where only Muslims live, leave or build one mosque for 200 - 300 souls (decree 1744 June 22) Then it was decided to stop the matter of mosques for the time being. In 1756 it was prescribed: a) in villages where only Mohammedans live, to build mosques, one for 200 - 300 souls; b) where the number of baptized people living together with the unbaptized does not exceed a tenth of the number of the unbaptized, the baptized are taken to special settlements, and the unbaptized are allowed to have a mosque; c) where the number of baptized exceeds a tenth of the unbaptized, do not allow the construction of a mosque, leaving the baptized to live in place (decree 1756 Aug. 23). According to a report from Advisor Yartsov, head of the Novokreschensk office, from June. 1742 to May 1744 in the Shat and Tambov provinces up to 10,000 persons were converted (decreed May 1744 1). According to the report of the Kazan provincial office in 1756, the number of baptized souls extended to 269, 213 souls: whether the office means only those responsible for the recruitment of which it speaks, or children and women together, is not clear; but she directly says that there are far fewer unbaptized people than baptized ones. Günel (Kirchliche Statistik von Russland. S.89. Riga. 1786) writes that according to the information of the office of newly baptized people, the number of those baptized from 1740 to 1755 extended to 391,550 persons. Preachers are given a salary of 150 rubles; converts are allowed to give a cross and an icon; tax relief was left for three years; the reward in money and clothing was cancelled, but it was only ordered that it be read out when paying the recruiting duty (Collected laws. uk. 1764 February 20). Dictionary of Met. Evgenia 1, 30. Catechism in the Chuvash and Russian languages, with the addition of prayers and the Creed. M. 1804. The same in Cheremis: M. 1803. The same in Mordovian. 1804. The same in Tatar, Karelian, Persian. M. 1803, 1805. For translations of the New Testament, see Seventh Collection. Bible Societies 1820. 15–18. Collection Zach. Uk. 1822 Jul. 22 d. Histor. Review of Stavropol Kalmyks in the Fatherland. Note. for 1844 T. 35. Ibid. 1846 T. 47 article: Foreigners of the Astrakhan province. In 1710, only up to 10,000 Kalmyks crossed to the Don from Ayuki. Ayuka complained that they were accepting Kalmyks who were leaving his horde. But although it was written to the Don Cossacks not to accept the khan’s subjects without his permission, those who were baptized were not returned to him, but settled in Kyiv. (Collected Laws of 1721 No. 3001. 3062). By decree of October 27. In 1725, Kalmyks who had been baptized were allowed to serve in Chuguev, following the example, as the decree said, of “former newly baptized Kalmyks.” According to the agreement between Peter the Great and Khan Ayuko (1697), it was appointed to reward the ulus owner 30 rubles. for every baptized Kalmyk who became free through baptism. This was observed more or less precisely until Catherine II. Peter I himself was Taishim’s successor and gave him a camp church. Collection Zach. uk. 1724 Apr. 13 (No. 4427 – 4492); instructions to Nicodemus 1725 March 19 (No. 4683), 1726 (No. 4781. 4795). Collection Zach. uk. 1737 Apr. 18 (No. 7228). Decree of 1737 Oct. 2Z. The Synod was reminded to have people capable of translating and printing books in the Kalmyk language. By decree of November 16. 1737 allowed anyone to buy young Kalmyks for baptism without paying capitation money to the treasury. Collection Zach. uk. 1741 Jun 6 (No. 8393). Collection Zach. uk. 1743 Dec 29 (No. 8847) uk. 1744, fer. 15 (No. 9174), decrees No. 9175, 9230, 9293, 12317. In one year, 1758, 1272 baptized Kalmyks were sent to the Simbirsk province for settlement. Decrees 1758 Aug. 20, Nov. 16, Dec. 21 days Review of the Stavropol Kalmyks, where the subsequent history is. Foreigners of Astrakhan pp. 25 – 27, 64 – 69. Sl. Lighthouse 1845 T. 24, Mix p. 38 et seq. Read about the extermination of almost the entire horde of fleeing Kalmyks. description of Prince Chisha in the Siberian Bulletin of 1820. In 1790, on the Dock between the Cossacks, a special regiment of Kalmyks of up to 600 tents (Riegelmann Ist. Don Cossacks, pp. 100, 117, in Reading. General. Ist. M. 1846, part 4); they were settled here under Peter I (note 52); Others of the settlers of that time, in all likelihood, were reborn as Russian Cossacks, while others were transferred from the Don to the Simbirsk province. Collection Zach. uk. 1737, Oct. 23. For the first time it is necessary to print the Gospel, the Apostle, the Followed Psalter, the Book of Hours, the Missal, the Breviary, the Rules, the Prologue, the festive Menaion, the Octoechos and both Triodions. Holy The Synod took a subscription from Bakar so that the books would be printed in accordance with the Slavic ones, and in advance they were supposed to revise them at the Synod. The Georgian printing house was located in the village of Vsesvyatsky near Moscow. The Bible, corrected from the texts: Hebrew, Greek, Armenian, Syrian and Slavic by Archbishop Joseph Samabelli ed. in 1743, the liturgical books were corrected by Archbishop Athanasius (Dictionary of M. Eugene 1,281 East Georgian Church of Yosselian 131, 132). In 1755, the exiled Exarch Anthony arrived in Russia, and the ambassador, after his confession was approved by St. The Synod assigned it to the Vladimir diocese; for Georgia he translated many useful Russian books. Yosselian pp. 124, 125, 128, 133. Cathedral. Zach. 1711 Feb. 17 d. Instruction 1771 Apr. 8. uk. 1789 (13,566. 13,592. 17,117. 17,144) The instruction contained instructions: a) what to teach and in what form to offer the teaching? b) how to behave when teaching doctrine? c) how to behave while traveling? At the end of 1799, Gaius was transferred to Saratov, and after that there was no longer a Bishop in Mozdok. Histor. Jer. 1, 230. Collection Zach. T. 22. No. 2579. East. Georgia. Jer. pp. 72 – 77. In Christ. Thurs. 1822 article: Appeal of the Ossetians, part 5, pp. 209 – 218. Fatherland. Notes for 1845 No. 6. Mix p. 101. About the Uds, and partly about the Ossetians, Yanovsky: Ancient Albania; in J. M. Nar. Enlightenment 1846 Dec. About the latest Klaproth, but with errors, in Passek's Essays, book. 1, 1838 St. Petersburg, the Uds, who inhabited all of Sheka, or half of all ancient Albania, accepted Christianity from Elisha, a disciple of Ap. Thaddeus. The invasion of Tamerlane ended the influence of the Greek Church on Albania, and Mohammedanism began to spread; The Armenians, however, supported Christianity in Shek: but under Shah Nadir, the son of a priest, having converted to Islam, proclaimed himself khan, and by force forced the Uds to accept the Koran. This was around 1640. In such a way, the Uds became so Muslim or Armenian that everyone would mistake them for native Tatars or Armenians. Nowadays only 400 families in the Kabala district retain their language and name Udov; of these, 150 are families of the Greek confession. “Should the Kabards be for Russia, should they be left to the will of the Crimean Khan,” said the treatise. And in it, the Kuban people were left under the rule of the Chingids (Sumarokov’s History of Catherine 1,259. 260). And under Peter Witsen (Nord en-Oost Tartarye, Amsterd. 1705 p. 592) wrote: “Kerkess (Circassians), living not far from Azov, are Christians, like the Abkhazians” About Shah-Mansur Zh. Min. 1843 in the article: about Stavropol. Collection Zach. uk. 1789 and 1790 No. 11,117. 11.135. 11.144. Gaius, Bishop of Mozdok, was transferred to Saratov in 1799 and after him there was no longer a Bishop in Mozdok. The remains of Christianity between the Trans-Kuban tribes are in the newspaper: Caucasus 1846 No. 40. 42. In 1732, Abbot Bartholomew Filevsky was appointed to Kamchatka; At the same time, 200 rubles were assigned to the abbot and 150 rubles to the hieromonk. hierodeacon 100 rubles. per year and travel money. Bartholomew did not reach Kamchatka, but delivered 200 primers for its benefit. Collection Zach. uk. 26 Sep. 1732 and 2 Jan. 1744 Siberian Bulletin private. 18, pp. 79 – 86. Hist. Review Siberia 1,364. 2.19. Collection Zach. uk. 1742 Jan 2. The Senate as a result of the relations of the Synod of September 7. and 4 December assigns salaries and other benefits to the mission and, in addition, determines the salaries of 5 priests and 2 deacons with clerics for churches in the Okhotsk and Anadyr forts. Previously, Joasaph, in the same 1742, was appointed Archimandrite Joseph Zinkevich to Kamchatka: but he was dismissed in December of the same year. In the Demidov Library No. 580: “The power of divine teaching briefly outlined by Joasaph Archimandrite Khutuntsevsky.” By Decree of the Senate 1762 Dec. 12 it is commanded: to encourage the children of baptized Kamchadals who are studying and having studied in schools, when, after completing their studies, they are assigned to service (civilian), or capable of a clergy position, to exclude them from the tax rank and pay them the salary due for students of garrison schools. East. Hier. 6.961 Dictionary of Saints about St. Innocent; Slovtsova Review. Siberia, 2.17. Collection Zach. uk. 1728 Aug. 28. From the fact that the decree was ordered to be published in consultation with the Tobolsk Archbishop, we can conclude that the Archbishop secretly reported on the situation of the newly baptized. Collection Zach. uk. 1748 Sep. 1. No. 9518. S. Petersburg Gazette 1754 No. 14. Slovtsova Review. Siberia, 2.16. 19. Fatherland Notes of 1840 No. 10. Commander Billings writes: “The pagan Tungus brought a rich gift to the junk of the Orthodox Church. To the question: what does this mean? he answered: “I sacrifice this to God according to my promise for the recovery of my baptized brother, who on his deathbed did not accept shamanic benefits, but called on Nicholas the Pleasant of God for help.” Voyage dans le Nord, a Paris 1802 1.89. Other experiments by Semivsky: Eastern Siberia. 1817 Appendix No. 40. Seventh Bible Meeting. Society. St. Petersburg 1820 pp. 16 – 19. Collection Zach. uk. 1740 (No. 8004), uk. 1822 Jul. 22. Slovtsova Review. Siberia, 2.92. Collection Zach. uk. 1789 No. 17.135. 17144. Shchekatova Geographer. Dictionary, under the word: Kodiak. J. M. Nar. Enlightenment 1840 hour. XXVI. Letters from missionaries to Father Nazarius, ed. Passek in 5 books. Essays on Russia, Moscow. 1842. J. M. Nar. Enlightenment 1840 year XXVI. Passek. Collection Zach. Nominal account 2 Dec. 1742; previous decrees 1737 Apr. 26, 1739 Aug. 14, 1740 Jul. 11 Collection Zach. uk. December 16. 1743 Collection Zach. uk. 2 Dec. 1742 Sept. 26 1745 Uk. 1773 Jews were allowed to remain in the places annexed from Poland. In 1804, the Tax Department counted, excluding Poland, up to 542,000 Jewish men. floor. But in 1814, in one Volyn province, 64,324 souls of burghers and 215 Jewish merchants were discovered, hidden during the previous audit. In 1818, it turned out that 112,000 souls were hidden from the audit. Collection Zach. uk. 1775 No. 14522. Collection Zach. uk. 1811 24,599 Mar. 25. 1820 Aug. November 13, 1822 30. Eg. according to uk. Pskov Consistory January 1746 20 it is clear that under Imp. Jews appeared to Elizabeth in Riga to receive baptism. Read in his book: On poverty and wealth, chapter on the clergy Works of Ivan Pososhkov, ed. Pogodin M. 1842). Among the Pastors, they are more famous than others for their zeal for the establishment of religious educational institutions: Raphael - in Pskov and Kyiv; Epiphany - in Kharkov (Molodik in 1844), Theophylact - in Tver; Theophylact and bl. Tikhon - in Voronezh, Ambrose Yushkevich - in Novgorod, Hilarion, Luka and Veniamin - in Kazan, Sylvester Kulyabka - in Kostroma, Arseny Matseevich - in Yaroslavl, Georgy Konissky - in Mogilev, Ambrose Metropolitan. - in Kazan, Novgorod and St. Petersburg, Metropolitan Plato. – in Tver and Moscow; Anthony - in Tobolsk For an example, see the methods of the Kyiv Academy in the History of the Kyiv Academy, pp. 123–158. Spiritual Regulations on home schools Art. 8 – 11. By personal decree of 1754 April. 30 it was given to know that Great Russian students were elected as archimandrites and archpastors. Oh Soph. Sob. p. 240. East. Kyiv. Academician 124. 158. In 1812 there were 14 Bishops and Archbishops, among them two Metropolitans, who were given the formation of metropolitans. Plato and Sergius Trinity Seminary. Regulations on Bishops, art. 11, 12. Report of the committee on improving schools in St. Petersburg. 1814 Sl. Collection Zach. uk. 1764 (12,060); 1780. (14,970); 1784 (15,966). A preliminary plan for improving theological schools and maintaining the church clergy, proposed to the Committee for consideration, was drawn up by Eugene, later Mitrop. Kyiv, and then Bishop of Old Russian (East. Jer. 6.915). But the spirit and thoughts of the report belonged most of all to Speransky, a graduate of the Vladimir Seminary and the Nevsky Academy; There is not much left for Evgeniy to report. The matter was done very simply, but that is why it brought so much fruit: a) Part of the church’s cash sum, an estate of 1,120,000 rubles, was deposited in the Bank for 6 years; b) annual church income 3,000,000 rubles. these are supposed to be sent to the Bank; c) part of the capital released annually from the treasury, namely 1,000,800 rubles. should have contacted the Bank; d) after the first six years (in 1814), the fixed capital with interest should have been about 24,949,018 rubles. b. A. For the maintenance of one Academy and seminaries with schools during the first 6 years it is necessary to use: aa) the church sum of previous years 4,480,000 rubles, bb) from the state sum allocated for the first six years (1,353,000 rubles b.a.) the amount of 352,000 rubles. b. A. c) then, after 6 years, it was appointed to release 2,000,000 rubles from the treasury per year. b. a., but this amount should have decreased over the years to the extent that the fixed capital and annual candle income could increase over the years; why the distribution of this benefit completely ceased in 1816, the Church began to support institutions with its own funds. By 1826, the fixed church capital had increased to more than 40 million rubles. b. A. Even at the Kyiv Academy only in 1798 they began to read Church History and Hermeneutics. See its history, page 143. About the Kostroma Seminary in East. News about Bonfire. Epiphany mon. p. 52. St. Petersburg. 1837 Report of the Commission on the improvement of schools. St. Petersburg 1808. The first numbers were in the Gazette for 1808, the second in the Gazette for 1824. In Köppen (Material for historical education, p. 20. 21), the numbers for 1808 are incorrect. See committee report, page 8. St. Petersburg. 1809. Letter from Sophrony Likhuda to Nov. archbishop Theodosius, written. June 15, 1721 Preface. to the Bible of 1751, where the story is in subsequent corrections. Under Peter I, the Slavic Bible was printed along with the Dutch text, first in Gaga, then in Amsterdam and St. Petersburg. But the Gaga edition sank into the sea; and another publication was stopped. What did they want by publishing the Bible in this form? Should we teach a Dutch sailor the Slavic Bible, or a Russian sailor the Dutch one? But the first was so learned and impudent that, at the first comparison of the then Slavic text with the Dutch Luther, he laughed at Orthodoxy; and the latter would be completely confused by the same comparison. We are not talking about the split at that time. It is more than likely that the executor of this undertaking by Petrov was Belorusets Ilya Kopievich, a Reformed preacher in Amsterdam, who, on Peter’s instructions, printed many books in Russian in Amsterdam. Stroeva Additional description old man books M. 1841, pp. 217 - 220): he, by the way, divided the text of the glory back in 1710. Bible with verses and prepared concordance. One copy of the New Testament of the Gaga edition is still kept in the Leiden University Library. (Strahl Beytraege z. russisch Kircheng 1827. S. 64. 41). New Testament in Dutch (ed. in Gaga) and Slavic, St. Petersburg. 1718. in the bibliography Tolstoy (Description No. 230). Lyashchevsky also says in the preface that Theophylact, during the first correction (under Peter), took into account the Hebrew text (in translation) and the Vulgate: this further shows the difference in the last correction. Although Lyashchevsky’s edition often speaks of the Alexandrian text, it, like the ancient Slavic translation, follows primarily the Roman text of the Greek. the Bible, not the Alexandrian; Much was included in this edition, as well as in the Ostrog edition, from the Aldov edition of the Greek Bible, and partly from the Komplutsky edition. The huge number of errors in the Ostrog edition required long labor from the corrector; The difficulty of work was increased by the readings included in the Ostroh edition from various Bibles and manuscripts. Manuals for those wishing to study the latest edition of the Slavic Bible by comparing it with the Greek text: Vetus Testam. Graecum cum variis lectionibas, ed. R. Holmes T. 1.2.3.4.5. 1798–1827 f. Oxoniae. Vet. Test. Graec. sec. exemplar Vaticanum, ed. Lamb. Bus, Francof. 1709. Vet. Test. Craec. ad. fid. cod. Alexandrini, collat. lect. Vatic. Aliorumque code. ed. Breitingeri, Zür. 1730–1732 vol. 4. Schleusneri, Opusc. Critica ad versiones craec. Vet. Test. Lips. 1812. Novum Test. Craecum e cod. Mosquensibus, cura Matthaei, Volume 1–12. Rigae. 1782–788. Vettenb. in 3 vol. 1803–806. Novam Testam. Grace, ed. Aug. Scholz, Lipsiae, 1830. His studies, hitherto unpublished, remain handwritten in the library of the Imp. Academy of Sciences. In addition to Lyashchevsky and Slonimsky, Simon was listened to by Georgy Konissky in Kyiv. The Academy itself did not pay much attention to successes in the Greek language, and even less to successes in Hebrew; the listeners of the latter rarely numbered more than 20 people. So they said: “gentlemen do not invite Jewish people to their homes for conditioning.” Varlaam Lyashchevsky deposited 4000 rubles in the bank (in 1773). for the maintenance of teachers of Hebrew and Greek languages ​​at the Kyiv Academy. See Bulgakov's History of the Kyiv Academy, St. Petersburg. 1843, pp. 56. 57. 117. In the Novgorod seminary, from 1758, Ioannikiy Mokritsky taught Hebrew, having studied at the same seminary with one of Simon’s students (East. Jer. 6, 813). Interpretation on the last and Corinthians and Thessalonians ed. in M. 1786; to the Philippians and Colossians - in the same place, in 1785; to the Ephesians and Galatians, ibid., 1785. Interpretation on the Council Epistles ed. 1791, M. Methodius's interpretation of the Epistle to the Romans for the third time, in a revised form ed. in M. 1815 (See Outline of the life and deeds of Methodius Archbishop M. 1823). Both ed. in M. 1787 This interpretation is in 7 parts ed. St. Petersburg 1804 – 1814 The famous Guide to Reading the Holy Scriptures by Ambrose, Rector of Moscow. Academician and then the Metropolitan, - a literal translation of Hoffmann’s manual; The second edition of the Russian manual contains an original treatise on the Psalms. Also known is the interpretation of the Sunday Gospels, M. 1803 - 1805. St. Petersburg. 1804 About Tikhon of Voronezh, Moskvitian, 1843. The Psalter of Ambrose was published in the collection of transcriptions of the Psalter. M. 1804 Discourses on the fifth, sixth and seventh chapters of St. Gospel of Matthew, dialect. Philaret Archbishop. Ryazansky, ed. second, M. 1829. The same Filaret, now M. Kyiv, when he was Rector of Moscow. Academy, wrote an interpretation on St. Isaiah, hitherto unpublished; His interpretation of the book of Exodus is also known. Filaret, now M. Moscow, also wrote an interpretation of Psalm 67. St. Petersburg. 1814 His Notes on the book. Genesis ed. Sub. 1816, with translation of the book St. Petersburg. 1819. Excellent explanations of various passages of Holy Scripture are contained in his Words and Conversations (Words and Speeches Vol. I. II. III. M. 1844–45). Ed. St. Petersburg 1720. M. 1722 – 1724 and 1743; in English translation in London 1725. At the same time as Prokopovich, Stefan Pribilovich wrote a Catechism mainly about positions (Vostokova 445). Collection Zach. uk. 1743 Apr. 20.8726). Subsequently, the law required that the law of God be taught in all secular educational institutions and that teachers of the law be clergy. So. arr. prot. Sidorovsky ed. for the Smolny Institute Explanation of the Sunday and Feast Gospels. St. Petersburg 1784 Instruction to youth in virtue, St. Petersburg. 1784. Archim. Makariy Susalnikov, teacher of law for the cadets, wrote the Instruction for Youth, St. Petersburg. 1785. He wrote two catechisms for children: a lengthy and a short one, and a third for those ordained to the clergy; the first two have been printed many times; all three in part 6. his collected works. One: Teachings for all Sundays and holidays, ed. in 3 parts St. Petersburg. 1775. M. 1776 Other: Brief teachings for every day throughout the year, ed. M. 1781. The first included some of the teachings of Gideon Krinovsky and Innocent of Pskov. The latter were selected from fatherly works. Instruction on the duties of every Christian. ed. already more than 30 times. Catechism Metr. Plato in volumes 9 and 10 of his works. Catechism Metr. Mikhail in 7 and 8 volumes of works, ed. 1823 - 1824. In addition, Met. Michael Pastoral instructions on how common people can pray to God. St. Petersburg 1821 They have been published, but not all yet, in his collected works, ed. 1821 in St. Petersburg. School of Piety, Parts 1–6. St. Petersburg 1820. Christianae Orthodoxae Theologiae in Academia Kiowiensi a Theophane Procopovitz trad. et ed. T. 1 – 3 Königsbergii 1773. T. 4. Gothae 1772. T. 5. Königsbergii 1775. T. 6. 7. Mosquae. The second edition in three volumes was in Leipzig in 1782. The third - by Bantysh-Kamensky - in the same place. This also includes the treatise: De gratuita per Christum justification, Breslaviae 1769. Five treatises in Russian translation, ed. were in Moscow in 1773. In 1805, the Kiev rector Irinei Falkovsky published an abbreviation of Theophanes' Dogmatics; This abbreviation is worth calling it an essay; in terms of the content of thoughts and the harmonious arrangement of parts, it is better than Feofan’s essay. Orthodoxae Orientalis Ecclesiae doctrina de credendis et agendis. Lipsiae. 1784. The writer followed Buddha and Schubert. Theology ed. after the death of the writer in St. Petersburg. 1783. in M. 1798. Collection of all works of Archimandrite. Macaria. 3 parts. M. 1786. In full collection Works T. 4–8. For a brief summary of his dogmatic teaching, see the book: Rev. Tikhon 1. Bishop. Voronezh. Moscow. 1815. pp. 31 – 78. For the first time ed. St. Petersburg 1765; then many times. About translations Eugene's Dictionary. Collected Works of George Konissky Archbishop. Belorussian. Part 1. 2. St. Petersburg. 1835 Here Konissky's Speech to Catherine is placed with an analysis by Shishkov. – Collection of teachings of Gideon Krinovsky, ed. first in 2. T. 1755 - 1759, then in 2 T. M. 1760. Teachings on Theophan’s Speech in 3 T. St. Petersburg. 1760–1765. Reviews of Kachenovsky and Karamzin about Gideon by N. Grech (East. Litter. p. 175). Complete works of Met. Plato in part 20 M. 1779 - 1806. Here are collected more than 600 sermons from speeches given in 1765 - 1806. Sermons by Anastasia, 4 parts, ed. second 1814 M. Best: for the burial of I.I. Betsky, upon taking over the administration of the Belarusian diocese, at the opening of Mogilev and Rech at the graduation of cadets. Conversations by Met. Mikhail. St. Petersburg 1827 - 1823. About M. Mikhail the Muscovite 1843 About Ambrose M. Plato said: if I wrote as he writes, then all of Russia would come to listen to me. Dictionary of the hon. people, I, 39 – 41. Other preachers: Gabriel Buzhinsky († 1731) and Simon Lagov Ryazan Bishops, Tikhon 2 Voronezh († 1783); M-you Gabriel († 1801) and Ambrose († 1818), Archpriest John Levanda († 1814), Augustine Archbishop. Moscow. († 1818), Innocent the Bishop. Penza († 1820) (See Dictionary by M. Evgeniy, Sopikova Bibliography 4, 424–430). Snegirev’s life of Augustine, M. 1824), Elizabeth’s preachers are also remarkable: Ambrose Yushkevich Archbishop. Novg., Stefan Kalinovsky Bishop. Pskov and Archbishop. Novgor. Arseny Mogilyansky Metropolitan. Kyiv, Sylvester Kulyabka Bishop. Kostroma. and Archbishop. Novgorod. Arseny Matseevich Mitrop. Rostovsky (Sopikova Bibliography 1,205 – 220). Words and Speeches by M. Filaret, T. 1. 2. 3. M. 1845. 2nd Ed. 1848. in 2 T. Patriarchal letters on the establishment of the Synod, St. Petersburg. 1838 Spiritual Regulations. Pososhkov: “all of them (Lutherans, papist schismatics) have turned aside from true Christianity and are all wandering like little goats through impenetrable wilds and along inconvenient rapids.” Ed. Pogodin p. 13. M. 1840. The decree of July 31, 1722 ordered that foreigners who had converted to Orthodoxy not be released from Russia. Peter, having learned that Tatishchev, who was abroad, was misinterpreting Scripture in conversations, punished him with a stick from his hands, saying during the blows: “Do not tempt honest believing souls; do not indulge in free-thinking, which is detrimental to improvement; I tried to teach you the wrong way, so that you would be an enemy of the church.” Golikov. Stone of Faith was ed. in Moscow 1728. 1729 in Kiev 1730 Epistola apologetica contra Stephanum Javoracium ad quendam amicum Mosquae morantem, a Buddaeo Jenae. Budday died on November 29. 1729. In the Leipzig scientific acts there was an abusive review of Yavorsky’s book in May 1729. This review was probably sent from Russia: otherwise, in May 1729, could they have known abroad that “the Archbishop of Novgorod (Prokopovich) recognized this book as unworthy of approval for publication,” as the reviewer writes, however? Ribeira Responsum antapologeticum, Vienne 1730. Ribeira offered protection to Imp. Anna. Abroad: a) an abbreviation of Yavorsky’s book, Stephani Javorscii genius, Tubingae 1730, written in Russia, was published; b) Petersburg. Academician Bulfinger sent to Mosheim a Latin translation of the complete chapter on the execution of heretics. Mosheim wrote De paenis haereticorum cum Stephano Javorscio disputatie, Helmstadii, 1731. RKP. in the Bible Tolstoy 4, 58. in the Rumyantsev Museum No. 467. in the Bible. Dimidov No. 628. Miscellanea sacra Theophanis Procopovitz, Breslava 1743. Here a) Apology or letter to Protestant theologians; b) Apology for the Kyiv relics (translation of the edition 1789 - 1790, abbreviated 1823); c) Letter of 1733 to the English pastor Michael Malyard and Malyard’s response, dated January 8. 1734, with the Orthodox confession of faith (Letter and Answer in the translation in the RCP. Rumyantsev No. 467). RKP. Moscow Spirit. Academician Here is 1. Letter from Stefan Yavorsky to the archpastors, members of the Synod, Alexei of Sarsky and Varlaam of Tver. Stefan instructs to present to the Emperor the obstacle to Theophan's consecration as Bishop, namely Theophan's non-Orthodox teaching, and to demand that Theophan condemn this teaching. 2. His letter to Count Alexei Ivanovich (Musin-Pushkin). 3 Theophanes’ teaching in his letters and treatises, divided into points. 4. An example of renunciation of the doctrine. These four articles were sent to St. Petersburg from Moscow in 1718. 5. Letter from Feofan to the Kyiv Academy (in Latin). Feofan describes his business here in his own way. He points out that the main reason for his troubles is the teacher Gideon Vishnevsky: “In Moscow, Gideon saw that the Ryazan primate and his emissary (?) Lopatinsky, out of great envy, were indignant at me, looking for ways to reject from me the rank appointed by the most pious Emperor ... - He began to expose to them my teaching as unorthodox and easily assured the poor people that he could prove the unorthodoxy of my theological writings.” Having described the action of Stephen, he continues: “I briefly and clearly showed that some of the points are falsely invented, others are of little importance, and others, although they constitute my teaching, are Orthodox teaching, while the teaching contrary to this is heresy.” (No one doubted Feofan’s dialectical dexterity). Dale says that the next day, May 1, he was named Bishop, and on May 2 he was consecrated. “Meanwhile, Ryazansky arrived in St. Petersburg, summoned, like others, for some business. Here he learns how little success the plans of my enemies had, and read my answers. Amazed and ashamed, he confessed both in words and on paper that he had not read my works at all (the straightforward Stefan could not say this, because he had Feofan’s notes in his hands), but that he was involved in deception by the denunciation of Theophylact and Gideon... The Emperor ordered Senator Ivan Alekseevich to bring Ryazansky together with me for a conversation (that’s another matter!)... After a long discussion, the Ryazan Archpastor recognized the dogmas, which were definitely mine, as Orthodox, and said that he himself thought the same, but took the words in a different sense (This is again true)... “The most famous Ryazan stood up and humbly asked me for forgiveness, which he received with a mutual kiss,” etc. The letter was written in Narva on August 6, 1718. A letter that does not honor, neither sincerity nor modesty of young Prokopovich. Stefan's beautiful soul is even more clearly visible than in Theophan's letter in Stefan's letter to a friend (in Latin). “I sincerely thank you for sharing this theological work. In places I wrote some comments on the margin: but this was done deliberately, at the first impulse of passion, in the discord that was then between me and the writer. Therefore, I ask you not to show these comments of mine to the author, otherwise a spark would not ignite a flame. Have peace and holiness, for besides these no one will see the Lord. Love is a cover for sins. Sorry. Written April 1719 29 d." This is the meaning of George Konissky’s story about Vonatovich. He is mistaken in the fact that the famous Arseny Sukhanov was in Kyiv in 1730. The case, of course, was that Feofan, based on the reviews of Proscinitary Sukhanov about Kyiv, “infected with the damned Latin language,” strictly demanded an explanation from Varlaam and the Kyiv Consistory, in order to only put Kyiv in an unpleasant light. When Vonyatovich answered boldly: they gave further traction to the denunciation of the scoundrel Voit of Kyiv (Eugene’s Dictionary 1. Ist. Konissky, p. 435). They hadn't talked about the Stone yet, but it lay heavy on my soul. The decree of November 30, 1730 only said that M. Vonatovich was exiled for his guilt, which is clear from the case that followed about him; what's the fault? not a word. Stralenberg: “All copies of this work were selected in 1731 by order of Duke Biron, a Lutheran.” Description de Russie, Amsredam 1757 T. 2. r. 58. Abbot Jube came to Russia in 1729 with the rank of mentor to the young children of Princess Irina Dolgorukova, née Golitsyna, who accepted papism abroad. Boursier, a member of the Sorbonne, who persuaded Peter I to unite the Russian Church with the French Church, provided Abbot Jube with the authority of the Sorbonne to enter into negotiations on the same matter with the Russian clergy. Jube, having become close to the Spanish ambassador, Duke De Liria, conveyed to him the purpose of the embassy and together with him tried to win over Prince Vasily Lukich Dolgorukov, who was superior in intelligence and cunning to all the then members of the Dolgorukov family. But the fall of the Dolgorukov house, which followed the death of Peter 2, destroyed all the hopes of the Sorbonne agent. There were many Birons at the Court at that time, before whom Theophylact was great, and Theophan was humbled. There were two Biron brothers, two Levenvoldov brothers, Osterman, Minich; – The Guard, the College, the Academy of Sciences, the army, and the navy were at the disposal of the Protestants. See note. 135. Theophan, unfortunately, throughout his life lived on secular air and very little on Christ; he loved the splendor of honor and led a riotous life. He was humiliated by Menshikov while he was in power; Menshikov fell, he began to servile before Biron. Contemporary - Evdokimov in the biographical catalog of Tver Bishops; Metropolitan Evgeniya Dictionary 3,326–328. V. Kamensky Dictionary of the ven. people 5. 387 – 392. St. The Synod, in the preface to the book of Theophylact: “Exposing the schismatic untruths,” says about the author: “from the evil ones, until the end of his life, man endured intolerable persecution and suffering.” Collection Zach. uk. 1744. May 17; 1746 Jul. 15 and Sept. 19. Word from Ambrose on his birthday. Imp. Elizabeth, December 18 1741, published at the same time. Ambrose directly calls foreigners our internal and secret enemies. “Kind, simple-hearted people, well-wishing people for the state and very necessary and needed for the fatherland, under various pretexts, were destroyed and ruined and exterminated everything, but equal atheists, unscrupulous robbers, the thieves of the state treasury were very loved... favored and rewarded... Only in shadow, only in body here, but with heart and soul outside Russia; “They sent all their treasures, all their wealth in Russia through untruth, from Russia overseas,” etc. According to the documents of the Riga Spiritual Board, it is clear that in Riga, in 1744, up to 50 people joined Orthodoxy; According to the same documents, it is clear that the brother of the famous Mikhelson was of the Orthodox confession. They wrote (Westenfrieders, Histor. Kalender 20 Jahrh. S. 176 üb. Religion u. Kirchenwesen in Russland, 3 Stük. 1816. Landshut. S. 58.59) that Peter 3 proposed: a) removing icons from churches and leaving only the cross; b) destroy posts, c) destroy monasticism, d) dress priests in pastor's robes and shave them. In Speech Imp. Catherine, Dimitri Sechenov said: “If the omnipotent God had not rejected in time the great blow that Peter was preparing for us, then we would have lost both our right and left ears - we would not have been able to hear speeches about our faith.” In addition to the connection in thoughts, the connection with Kulman is also indicated by the testimony of Lubkin’s comrades that their opinions do not live in Uglich alone; and the Synod in 1734, speaking about Lubkin, added: “this atrocity began to grow from ancient times.” Collection 3ak. 9.393. Collection Zach. uk. 1734 Aug. 7. The Synod at the same time said: “It is not by chance that this (heresy) still has its remains ... in many places.” And therefore he called the guilty to freely appear to the authorities, with the hope of forgiveness. The decree of 1746 January 17 said: “the bigots found an opportunity to hide from the then investigation (1733) among opponents like themselves.” Collection Zach. uk. 1746. January, 17; 1756. Dec. 9 (10664). In 1799, she was worried in Ukraine; in 1800 in the Novgorod province; in 1802 in Astrakhan and Saratov; in 1804 in Voronezh; in 1807 in Siberia. In this form, it was found by the search Commission of 1733. In the decree of 1756, December 9. a) the teaching is called Quaker, as in the decree of 1749. January. 17 b) it is said that it was found in the same form in which it was found by the Commission of 1733, but with the following additions: aa) the members took an oath not to reveal each other even under torture; bb) the leaders of the sect forced one to be baptized with the two-fingered cross and condemned the three-fingered cross as the seal of the Antichrist; cc) those entering the society were given different names; d) in order not to be open, they were allowed to confess and receive communion from priests; dd) condemned marriage and did not allow people to get married, although they themselves lived uncleanly. Documents are in the Discussion about the Doukhobors by O. Novitsky. Kyiv 1838. In this work: a) there are many historical documents, but there is not much; b) there is quite a bit of untruth in judgments. In the decree of 1756 Dec. 9 (10664.) it is said that after a call made in 1734 to voluntarily appear to secret members with the hope of forgiveness, 112 people voluntarily appeared to their superiors and were forgiven. Decree of 1756 Dec. 9 again the same challenge is made to the sectarians. This is what the Tambov Molokans themselves, the Shvetsov brothers, showed. Novitsky about the Doukhobors p. 6. “The Rite of Spiritual Christians” presented by the Shat merchants Shvetsov to Verderevsky, who corrected the post of Tambov governor. Slch. an excellent essay against the Molokans: “Admonition to the Priest regarding those who have fallen away from the Church into the Molokan sect.” M. 1836. In the three villages of Molokan on Molochnye Vody, up to 3,000 people were counted in 1833. One of the necessary accessories of members of society is still a portrait of Peter III. Peter is depicted with a bare head, with a short black beard, in a blue caftan trimmed with black fur. It is known that the name of Peter III was assumed, in addition to Emelyan Pugachev, by the Cossack Dmitry Popovich and the soldier Nikolai Shlyapnikov, the first from 1776, the latter from 1782. Both of them were sent to Siberia in 1783. Another secret sign of Skoptsov is a piece of red cloth on the right knee and a blow with the right hand on this knee. Ethics point to the accumulation as their fiery baptism. All this information is taken mainly from the testimony of the Skoptsov of Riga, whom Shilov loved so much that before his death he sent his caftan to them. Slch. Collection Zach. uk. 1807 No. 22422; uk. Oct 18 1816 In 1843, there were up to 2000 Skoptsy, of which up to 600 were in the Irkutsk, Yenisei and Tobolsk provinces. But they are much more hidden from the eyes of the government. "Frederick the Great made Voltaire either his teacher, or his favorite, or his literary rival. The Swedish Queen Ulrich, her son Gustav III, the Danish King Christian, the Polish King corresponded with encyclopedists. The Italian Princes, the Dukes of Parma, Modena and Tuscany, the King of Naples, the Electors of Manitz and Cologne, the Dukes Württemberg and Brunevik, Emperor Joseph, adhered to the new teaching. Since 1776, Voltaire said, there is not a single German prince who was not a philosopher." Snegireva, Outline of the Life of Met. Plato 1, 34. 65. 66. (M. 1831). S. Glinka Russian Reading 2, 73 – 76. 81. 309. (M. 1846). Orlova Memorial. Events 2, 223. 6,147. The first translated Grotius's work: Against atheists and naturalists, and printed. in M. 1765, 1781. Anastasius often spoke in his sermons against the unfortunate spirit of the times and published: a) A remedy against unbelief and atheism (St. Petersburg, 1794), b) The True Messiah (M. 1801); c) Experience about perfection. However, all three are more a translation from French than an essay; Irenaeus wrote The Triumph of Our Faith over Unbelievers and Freethinkers, ed. in St. Petersburg 1792. Theoktist published Discourse on the Divinity of Christian Doctrine. M. 1801. (Dictionary of M. Evgeniy). In addition, the following were published: a) Pastoral instructions on the superiority of religion. M. 1804 1805. (Collected translations of Archbishop Theophylact in 4 Parts 1809–1812. St. Petersburg); b) Evidence of the actual existence of Christ on earth. M. 1804.; c) Delusions of the mind, Laharpa. St. Petersburg 1806. d) This also included; On external worship in the outward actions of a Christian man, op. priest Iv. Petrova. M. 1803. 3 hours. See Chronicle. Thurs. 1833 part 3. The effects of grace in the conversion of an unbeliever; Part 4. Appeal from one naturalist. Sunday Thurs. 1838. No. 12. Voice from heaven. Slch. About Dolgoruky Dictionary of Ven. people 2,282 – 284. Answer Metr. Mikhail on fears for the faith, in Moskvityanin 1843. part 3. p. 439. In the archive of the Polotsk Uniate Consistory: Lisiy Rzymskie, winteresy Unio; here are letters from P. Benedict 13 and his cardinals to C. Augustus 2, his magnates and biscups 1728–1731. Cruel rulings against Dissidents were repeated at the Sejms of 1736 and 1747, and the Poznań Consistory in 1743 prohibited Lutheran pastors from baptizing children of mixed marriages. East. Union page 313. 314. 410. etc. Konissky in the Word of 1767: “When they deliberately and out of anger break your crosses and throw your holy icons into the swamps and trample underfoot, as they did in the town of Drogichin: that is not blasphemy, but a sacrifice pleasing to God. See extract from Polish acts from B. Kamensky (Ist. Union 421) No. 2 – 8. 18. 22. 24. 30. 32. 35. 41. 45. 46. 52. See also in History. pp. 240. 258. 273.310. 311. 335. “I am silent,” said George Konissky in 1767, “I am silent about the Shepherds of the poor, our priesthood. How many of them were expelled from their homes, how many were locked up in prisons, in deep pits, in kennels along with dogs, fed with hunger and thirst, fed with hay; how many were beaten and mutilated, and some were killed to death!” Works of George Konissky 1, 162. (St. Petersburg 1836). According to the list of Mogilev Bishop. Jerome from 1721 to 1747, 165 Orthodox churches were taken away by brazen violence (Eastern Union 436 - 450. Slch. Konissky news about the Mogilev Diocese 2-198). But comparing the list of Ep. Jerome with the charters of the History of the Union, we find that there are many omissions in this list. See note from acts No. 8. 9. 17–24. 26. 99. 33. 36. 37. 43. 49. 50. East. Union p. 327, etc. Georgy Konissky in 1767: “you could still see (in Belarus) a certain number of Orthodox churches, but even those are more like barns and cattle sheds, not churches; The Jewish goddesses in the distance indicate the most magnificent view. In the crown, in Poland separate from the Princes. Litovsky) you won’t show me one” 1. 155 – 156. East. Union 276. 327. 333. At the same time, the official Lisyansky ordered the Uniate priests to shave their beards and cut the hair on their heads so that they would not look like the Eastern clergy. Extract from acts from B. Kamensky No. 12–20. 42.43. still in East. pp. 167. 236. 237. 268. 270. 273. 274. 281. 285. 299. 300. 302. 316. 357. 358. Kyiv. Memorial dept. first, p. 223. (Kiev. 1845.) Word of George Konissky, dialect. in the Vilna Monastery. 2, 158–160. Much more there 150–157. 160. 161. In his letters from Warsaw 1767. 1768 East. Union pp. 195. 261 – 268. 273 451 – 454. etc. Such a case happened in 1761 in the town of Kostyukovichi, where the steward Ivanovsky with a cannon and zholners took away the church and handed it over to the Uniate priest; peasants from up to 300 households were ready to pay off with money, but they didn’t accept that either, East. Union, 451. RKP. Grigorovich: “Connotation of falsehoods committed in Belarus. bishoprics to the clergy and all people of the Greek-Russian religion", 1754 Sochi. Konissky 1, p. LХХVIII. East. Union pp. 226. 227. 236. 253. 257. In the extract from acts No. 16. This is described in the aforementioned RCP. Konnotaxya Krzywd and took place in 1748. Kavetsky, Zankevich’s servant, first rioted in the Archpastor’s house; then he attacked the Archpastor on the road, cursed him with vile words, lasciva et scommatica propalande verba, and shot him with a pistol loaded with a bullet; but one thing was missing - to get in. Bull of Feb. 7. 1755 ed. In East Union 342 – 345. In the RKP. remain: a) Litareae in forma Brevis Benedicti XIV ad Augustum fusissimae, ad zelum animantes Romae April 25, 1750. b) Ejusdem similes litterae ad primatem ed episcopos sodem actu. d) Memoriale porrectum italica perillustr. Cancelarium regui Tzartorysky. Works of Konissky, part 1. page LXXIII George reported this to the Synod (Eastern Union 359), and the Synod transmitted his report to the College of Foreign Affairs on June 28, 1759. Prigorovsky wrote about the same in his tombstone. word to Konissky. Christ. Thurs. 1843. part 4. pp. 405, 406. George reported this to the Synod (Eastern Union 451) and spoke in detail in correspondence from Warsaw. Letter from the King dated 7 Oct. 1750 in East. Union p. 320; there about other things. In another letter to the chancellor, the bishop, without blushing, dismissed the whole matter: “The people of the Greek rite and the Church do not belong to me; it is in charge of its own Metropolitan. If, following goodness and liberty, Catholic citizens in suis haereditariis bonis converted the poor churches into Uniate ones: then this became neque meo consilio, neque auxiliis.” (Letter to the RCP Grigorovich). And who sent the missionary Zenovich, almost a relative of Biskup Zenovich? Works of Konissky, part 1. p. 186. Konissky's speech in the Latin original in part 1 of his works, p. 120. Dictionary of Met. Evgenia about Konissky. Hist. Krol. Polsk. Bandtke 2, 463. ff. Polotsk RCP. Grigorovich Reflexye na kommissija naznacozona Warzawie z okazyi quercu disunitor (1768). P. Clement 13 strongly reproached K. Stanislav for the decisions of the last Sejm. Stanislav answered: without giving up much, we will lose everything. Friese Beytrage z.d. Reformationsgesch. In Polen u. Lithaven. 2 Th. 2 B. S. 351–356. In addition to Konissky, many Protestants also wrote about the rights of dissidents at that time. More remarkable than others is the essay: Eines Evang. Mitglieders d. ehemahl. Conföderation zu Thirn ausführt. Erweis der Gerechtsame d. Dissidenten u. Widerlegung d. neuest. Schriften, die kaht. Seits wider d. Rechte d. Grichen u. Evangeliken herausgekommen sind. Berlib, 1772. Treaty and separate act in East. Union p. 388. 371. Funeral Oration for Konissky – op. Prigorovsky. Christ. Thurs. 1843. part 4. p. 407. Letter to Melissino: “Polotsk Uniate Archbishop Snyugorzhevsky, and the coadjutor of the bishopric of Vladimir G. Molodovsky, also officiated the bishop of Lutsk, in his name, have frequent agreements with me, wanting, leaving papal jurisdiction over themselves, to still join the Greek-Eastern Orthodox Church... And they are not doing this themselves himself, but also from the other brothers of his bishops; Because they, as the most learned, are the basis for all the rest. I advised them, relictis ambagibus, to directly send a petition to Her Majesty about such a desire. But they are still afraid to decide on this, saying: let’s do it in this way, a crimen contra statum. 2, 219. Sl. letter to Pereslav. Bishop Gervasius 2, 224–226. East. Union page 413. Letter to K. Repnin. 2, 227–229. The announcement was submitted in Warsaw, as stated by George in a letter (dated February 29, 1768) and Gr. Panin, 2, 231. Here he wrote that in the Orsha district the torment for a return to Orthodoxy had already begun. Letter dated March 1 to Melissino. 2, 267. In a letter to Repnin dated November 7. 1767 he explained the political and moral justice of such a demand. From 10 December In 1767, he asked Chief Prosecutor Melissino to present his thoughts on this subject to the Empress. Letters dated March 1, 1768 show that Melissino fulfilled the Archpastor’s wishes, but the Empress did not agree with George’s thoughts, and the humble George entrusted the matter to the will of God. Grigorovich's life of George Konissky page LXI. About the extermination of Uman by the Cossacks Markevich, 2, 659 – 671. East. Union p. 391. etc. Slch. in Moskvityanin 1845 No. 5. Maksimovich’s remarks against Skalkovsky’s gross mistakes and crooked interpretations (Incursions of the Gaidamakovs. Odessa 1845). Russia regained the land between the Dnieper, Western Dvina and Druch. Galicia was then annexed to Austria, and Pomerania to Prussia. Bandtke Hist. Krol. Polsk. 2, 470. Ustryalova History 4, 32 – 52. Four districts of Belarus - Mogilev, Orsha, Rogachev and Mstislav then formed the Mogilev diocese, and the remaining three - Polotsk, Vitebsk and Dvinsk were annexed to the Pskov diocese (In the Collected Law Decree of December 14, 1772). About Ukraine East. Union pp. 392 – 94. From the list of churches attached to the request of the Ukrainian deputies it is clear that then - in 1771 a) in the Bratslav voivodeship there were 897 Orthodox churches, including 170 churches in the Uman protopopia; b) in the Kiev voivodeship (on the right bank of the Dnieper) - 1105 churches, and a total of 1902 churches. East. Union 396 – 99. From the decree of 1785 it is clear that the commission that was supposed to open the meetings in June 1775 was not constituted even in 1785. V. Kamensky writes (Ist. Unii p. 412) that this project was printed in Polish and sent to the voivodeships. In my hands is the Russian translation of this project, found in Vilna. The project, calling the Uniate bishops fools and ignoramuses, proposes: a) to subordinate all Uniate bishops to the Latin archbishop; b) destroy Uniate schools; c) to order landowners to take church estates into their own hands and give a little in the form of mercy; d) strengthen missions, etc. Ustryalov 4, 117 – 132. According to the second partition, Prussia received the Greater Poland regions with Danzig and Thorn, with 3,136,389 inhabitants. According to the third section, Austria took the voivodeships of Krakow, Sendomierz and Lublin, with 1,037,742 inhabitants: the rest of the cities of Poland with Warsaw, with 940,000 inhabitants, were taken by Prussia; The Polish kingdom is destroyed. Russia acquired 3,011,688 inhabitants under the second section, and 1,176,590 inhabitants under the third. Bandtke East. Cor. Polish 1, 472 – 476. Decrees dated April 12 and June 4 1795 The Roman Church puts forward the following account: in 1771. The Uniate Church, according to official documents, counted more than 12,000,000 persons, 13,000 parish churches and 250 Basilian monasteries in the Polish crown. In 1804, the Uniate Church in Russia consisted of 1,398,478 persons, 1,388 parish churches and 40 Basilian monasteries; and in Galicia (which became part of Austria in 1772) in 1826 there were 2,296 parish churches, 2,136,000 persons and 14 Basilian monasteries. Having received such data, the amount for the last two accounts is subtracted from the amount for the account of 1771 and the remainder (8,465,522 persons, 9316 parish churches and 146 monasteries) is placed on the account of Catherine’s reign (Zeitschrift für Theologie, von Hug. Freyhurg. 1841. 6. V. 4. Hefte 8. 429. 430). But this account is too arbitrary and undoubtedly incorrect. In 1772, 1,360,000 of all Polish subjects - Orthodox, Uniates, Romans - were annexed to Russia; in 1793, 3,010,688 were annexed, among whom, in addition to the Uniates, there were also Orthodox and Romans; in 1795 Russia acquired 1,176,590 inhabitants, while in the regions of Vilna and Grodno the Latin service dominated, and in Courland - Lutheranism. Track. of all inhabitants of Poland from 1772 to 1796 annexed to Russia 5,548,278. Where did eight million come from? On the contrary, let us separate at least up to 250,000 to account for the Romans, Orthodox and Lutherans. The share of the union will go to no more than 3,050,000, of which more than a million remained Uniates after Catherine. Let us also note that the Roman Court forgot two accounts in its account: a) in 1794 and 1795, part of the Uniates came into the possession of Prussia and in 1798 formed the Suprasl diocese; b) in Galicia (in the dioceses of Lvov and Przemysl, propaganda greatly reduced the number of Uniates and destroyed Orthodoxy. In one Przemysl diocese in 1680 there were, according to a contemporary, 3,000,000 souls and 3,400 parishes (Relatio ad sodem Apostolicam - a Stauislavo Sarnovsky. Sarchisky Ist. Yaroslavl. Lviv 1826). And now it barely contains 700 parishes and 770,000 souls (Schematismus Diocesis Premisl. de an 1830 p. 188). This is not true for the Russians in the hands of the Germans and the Pope! 356,839 souls belonged to Latinism, and the entire population of the diocese extended to 2,156,406 souls (Zubritsky, Tale of Red Rus' p. 57. Moscow 1845) in relation to the Russian Uniates was as follows: a) in 1795. the Uniate consistory remained only under the Lutsk bishop - the dioceses of Minsk, Polotsk, and the Metropolis of Vilna were closed, the number of monasteries was reduced, the Uniate clergy was subordinated to the authority of the Roman College; b) in 1798, the Polotsk archdiocese was intended for the Belarusian Uniates, the Brest bishopric - in the provinces of Lithuania and Minsk, the Lutsk bishop was left for the Volyn Uniates; c) in 1805, a special department for Uniate affairs was set up in the Roman College and the Archbishop of Polotsk was appointed president of this department; the staff of three Uniate consistories was compiled; d) in 1808 the proposal for three Uniate dioceses was carried out, and in 1809 the Uniate metropolis was restored. (Collected Decrees No. 17391. 18503. 20053. 21467. 23482. Case of Soph. Sob. p. 277.); 2) in relation to the Latins: a) decree of 1773 Jan. 10 d. left in Kazan in the service of Polish confederates who converted to Orthodoxy, while they were sentenced to exile to Siberia. b) The Decree of 1781–83 allowed captive Poles who converted to Orthodoxy to choose their type of life, freeing them from captivity. (Collected Decrees No. 13935. 15198. 15263. 15282). Collection Zach. decrees No. 17879, 20748, 20,837 and 38, 20903 and 916, 21400, 22226, 22659. Now the papists are already scolding their Metropolitan Sestrentsevich for his lust for power. Scolding that in the Mogilev diocese he turned as many as 8,000 Uniates with 24 churches at once into Latins: but the people abandoned both the Latins and the Unia, and converted to Orthodoxy (Zeitschrift für Theologie, von Hug. 6. V. 2. Hef. 8. 421). Whose spirit did Sestrentsevich breathe? Why didn’t they scold other prelates in their time who did even worse? Now it looks like they did something bad, but it’s too late. Collection 3ak. uk. 1801 (No. 19596, 19608, 19868), 1816 (No. 26.032 and ZZ; 26.043). Catherine caressed the Jesuits (decree 1774, No. 14102). On the occasion of the seduction of one young prince into papism. Golitsyn, the Jesuits wrote the Conversation of the probing with the confident (Philaret then Rect. Spiritual Academician). St. Petersburg 1815. This is what a repentant schismatic writes in his confession (1837): “I have seen from experience that schismatics have three sects in one house and family. For this reason, like a husband and his wife, the children with their father and mother neither drink nor eat, and do not pray to God... Each of them considers himself a true believer, and calls others heretics and filthy... The holy icons that they themselves pray to, others are forbidden to worship... They, as soon as they see each other, begin to argue... Each of them extols his favorite sect over others, and condemns others, as obscene, and here they are They often get excited to the point of madness... Seeing their disputes and quarrels, I was extremely surprised and perplexed: what could be the reason for this, what was the beginning of such great evil, that is, division? It seems that they all read only ancient books, from which they hope to receive salvation, but in their interpretations they differ greatly from each other.” Confession of Hieroschemamonk John pp. 7 – 10. One deacon described this enmity even more sharply in 1744. His letter from Archpriest. Andrew in East. Izv. about schismatic 241, 242. When in Starodubye some of the schismatics accepted the interpretation of the Rogozh Peremazans: such enmity flared up in the Kazan monastery that the neighbors in their cells at the age of five or six did not want to say a word to each other, could not look at each other, and if they began to speak, then a hellish uproar arose. Ibid page 320. Consequences about the rumors of this time: a) in History. Izv. about schismatics, Rev. Andrew, b) in the book of E. Simon: The art of competing with schismatics, c) in equal manuscripts. See the detailed comparison of the chapters of the ancient, patriarchal Consumer with the reality of the Bespopovites in Archbishop. Ignatius in Conversations p. 327. 328. New rites are written: a) naming a baby; b) baby baptism; c) confession; d) burial of the dead. The Bespopovites do not keep the missal at all, removing from their eyes the silent accuser of their self-will. Schism. RKP. about the beginning of the Vigovskaya desert. RKP. message written on behalf of the Danilov Council by Andrei Denisov to the Feodosians: “Do we now dare to allow, without any priestly piety, weddings and blessings for married people, those who have been married in some way or another, both related and not related, and for unmarried people to take wherever anyone wants, and to cohabitate and fornicate? Is living life and nothingness different from the wordless?... And no one can find guilt in saying: in times of need and without a church or without a priest, a marriage can be celebrated. Baptism and repentance, the necessary mysteries, and in addition to the sacred rite and without the church, be performed during the necessary sanctifications: marriage is precisely consecrated by the church rite alone. In addition, no marriage of any kind is accepted into the church... We do not forbid marriage, we honor virginity more than marriage... If someone does not listen, but wants to mate: mate, we do not forbid, but only according to church tradition.” RKP. protection of Novozhen. It is said here that the Fedoseevites pronounced condemnation on Novozhen in solemn meetings in 1695, 1774, 1791 and 1809. According to the news of Archpriest. Andrei the same thing happened in 1751 East. Izv. o rask. 129 – 150. Simon 27, 28. Conversations of Ignatius about the imaginary Old Believers 437. 448. In addition to Rev. Andrey, color. note about the meeting of Pomorians at Arch. Ignatius in Conversations, 58 – 63. Prot. Andrey pp. 127. 133. 134. 156 – 158. 344. Simon 26. 28. The original Nicodemus description of the meetings is printed. prot. Andrei in History. Izv. about schismatics pp. 208–287. Prot. Andrea East. news pp. 265 – 289. Mirror for Old Believers. Jerome. Sergius. St. Petersburg 1799 p. 73 next This is what Jonah Snub-nosed Kerzhenets assured and wrote in his work, which is kept in the monastery he founded. This is what the hermit Komarovsky assured Ivan Monomakhov. So the monk Martyriy, who lived in houses in Moscow, assured Rogozhtsev, although Raphael was neither a Bishop nor an Archbishop in Tver. See East. Jer. 1.274 – 281. The spirit of wisdom is split. Interpretations - John 41 - 43. M. 1841. This is how the Kerzhentsy confessed to their brother, who was greatly troubled by the thought: where did the Peremazantsy get the ancient myrrh from? Ibid., page 44 “We now, out of need, instead of the real world, anoint with simple and unconsecrated oil, and according to our faith, God will impute this instead of the holy one. peace,” this is what the Rogozhsky “priest priest” Alexei Fedorov said when the merchant Tselibeev asked him to anoint St. church world. There is also a letter from a schismatic, p. 87. This is what the “priest of priests” did (note 203), although he said that “according to our faith, God will impute oil instead of St. peace." As soon as the owner was at the door, he grabbed the vessel with St. world, and poured it from it into his own with oil. Ibid page 87. Collection Zach. uk. 1720 (3547); Spiritual Regulations Lay persons p. 2. 4. 5. Decree 1732, Aug. 11. Spirits. Regl. about worldly persons. m. 2–5. Add. to Reg. about presbyt. paragraphs 15 – 17. Report. paragraph. 1721. Nov. 19. Collection 3ak. uk. May 12 and June 16, 1722. (4009, 4052); 1732 Aug 11. (6149); 1736 (6928). Collection Zach. uk. 1721 (No. 4109); uk. 1722, May 12 and June 16 (decrees of 18 February 1716 and 17 February 1718 are shown here); uk. 1723 (No. 4553), 1724. June. 4. By decree of 1727 (4985) it was ordered: a) those who did not pay taxes should be sent to Rogervik (Revel) to work; b) to pay the tax for the fleeing schismatics, sell their property. Decree 11 Aug. 1732 (6149) it was prescribed: a) to take double guild duty from schismatic merchants; b) from the schismatic peasants, in accordance with the previous decree, to take 70 kopecks from each; c) from commoners who are not on a per capita salary, according to the force of the Synodal Decree of September. 30, 1724 take take 1 rub. 20 kopecks In Chulkov (Legal Dictionary 2.551); about the same decree on February 11. 1723 See decree of 1746, May 13, where the decree of 1724 is shown. Since 1745, schismatics began to be given patchports. During the audit on December 16. 1743 The Synod and the Senate stopped all investigations into the schism. Decree of 1744 Aug. 31 (9021) it was announced that schismatics would freely appear for the census, and that concealment of persons would be severely punished. During this revision (decree 1748, July 15): a) in the Vygoretsky monastery there were schismatics who were not recorded in the salary, more than 800 males and 1000 females; b) in the Arkhangelsk province there were schismatics in the per capita salary of 614 souls (decreed on May 26, 1749); all hitherto unknown schismatics were sent to be admonished by the spiritual authorities. Decree 1750, May 18 (9745). Collection Zach. Decree 1722, Apr. 25, says: “So that they pay 50 rubles. per year; so that these bearded men and schismatics do not wear any other dress, like the old one, namely: a zipun with a standing glued trump card, a ferezi and a one-row with a lying necklace, only the schismatics wear trump cards of red cloth, which is why they do not wear red flowers for dresses. And if someone comes, then do not accept their petition and, moreover, add (as a fine) the above-described dacha (50 rubles), without releasing it from the order, even if he paid the annual fee.” In the decree of November 1722. 13, Peter wrote with his own hand: “Schismatics, except peasants, should be given copper tokens when paying taxes, and their wives should wear guards and hats with ancient horns.” According to a certificate in 1752, it turned out that a) in 1734, 2,600 copies of signs were made with the inscription: a beard is an extra burden; duty has been taken from the beard. 1725; b) in 1728 it was ordered to convert these signs into kopecks. The Senate in 1752 ordered the signs to be prepared again and gave instructions on their distribution; the fine for illegal dress was determined as before (1752 Dec. 2). This decree of 1752 was a consequence of the decree of 1745 May 13 (9156). By decree of 1722, May 15, it was ordered to execute a schismatic for seducing at least one Orthodox Christian. By decrees of July 16. 1722, Feb. 4. 1727, it was ordered to be sent to the galleys, first punishing with a whip and tearing out the nostrils. By decree of 1736 Mar. 31. It was decided to send people to hard mining work for spreading the schism. Collection Zach. uk. 1722, May 12 and June. 12 (4009, 4052). By decree of May 26, 1733 (6415), the police were ordered to look for schismatics who dared to perform sacred acts and send them to the Synod on guard. Spiritual Regulations. “Throughout all of Russia, do not elevate anyone from schismatics to power... until the last administration, so as not to arm ourselves with fierce enemies and those who constantly think evil to the state and the sovereign.” Collection Zach. 1723 No. 4526, 4576, T. 10. uk. 1737. No. 7430. By decree of May 1745, 13 (9155), it was forbidden for stubborn superstitions to be called Old Believers or hermits, and one name was left for schismatics. Collection Zach. uk. 1721 (4109); 1722 (4144); 1754 (10,353). Collection Zach. uk 1722 Jun. 16 (3891); uk. No. 4009. Both exhortations were written by Theophilus. Both essays ed. 1722 St. Petersburg, and the first is much more extensive than in the exhortation of the Synod (Dictionary of Metropolitan Eugene 2,305.306.318). Collection zak . uk. 23 Jan and March 6 1722 incident. uk. May 13, 1745 Detailed news about the progress of the meetings with Chernoramentsev was published at the same time in 1720 in St. Petersburg; then in 1782 and 1786 The first edition was in 1721, the second in 1726, the third in 1752. Alexander then again retreated from the Church and was executed as an insult to the authorities and a deceiver. Collection Zach. uk. 1721 (No. 3522). By decree of May 29, 1730 (No. 5564), the cities of Yaropolch, Gorokhovets, Arzamaz and Vyaznikovskaya Sloboda were given to the personal administration of Pitirim (after his death), for better success in the case of schismatics, as the decree said. Uk. 1732 Jul. 21. Pitirim was then a Member of the Synod. In the decree of July 1732. 21 it is said that, according to the certificate, in the Chernoramensky forests of the Yuryevsky and Balakhnovsky districts there were then 2249 hermitages of both sexes; and the Chernoramensky intercessor later said that in 1716 there were up to 40,000 recorded schismatics of Chernoramenye. (Decree of 1762). The Decree of the Senate to the Petrozavodsk Landrat about Neophyte was given on August. 8. 1722, and the decree of the Synod - July 7; The Synod's instruction to Neophyte was signed on August 8, 1722. A secondary decree of the Senate with strict confirmation for the Pomorians to appear with answers to Neophyte was given in March 1723. The Pomorskie Answers were approved by the general council of the Pomorians on June 21, 1723. About Denisov RKP. history of the Vygov monastery, written by a schismatic c. 1745 And historically it is known that some schismatics were indeed members of the Russian Quaker society. See note above. 137. The longest and, apparently, the most powerful article in the entire book is the article on bifinger, which makes up the fifth answer. It is so cleverly written that it will confuse every simpleton. 105 pieces of evidence were given to justify the superstitiously revered double-fingeredness; The evidence is arranged by century and even by year, so that the work began from the time of St. Vladimir. How can a simpleton not be amazed when the evidence from the times of Yaroslav, the 12th, 13th and subsequent centuries is recounted to him, when he is pointed out not only to venerable antiquity, but also to miraculous antiquity - to miraculous icons? Meanwhile, it is difficult to believe that the Denisovs themselves were not confident in their souls of the falsity of the evidence they cited: - a) They themselves, in another case, say that ancient icons, including miraculous ones, were corrected. And they tell the historical truth. It is known that the miraculous icons were corrected under Met. Varlaam, Daniel, Macarius. And in itself it is clear that the older the icon, the more it has suffered from time, the less you can protect its integrity without offending your conscience. Why was it necessary to exhibit the year of glorification of this or that icon - as the year of the letter of the famous Denisov? Then to deceive simplicity. b) According to the drawings attached to the Pomeranian Answers, we see on the hands taken by the Pomorians from the icons, the formation of three clans. On some, numbering 15, a three-fingered prayer arrangement is visible: the index and middle fingers are extended, the ring and little fingers are pressed to the palm, and not connected to the thumb (together), which, not visible in some, is connected to the second and third in others (videos 1, 9, 12, 17, 19, 32, 86 - 88, 91. Two hands each 100 and 101 witnesses). On others, the index and middle fingers are extended straight, the ring and little fingers are bent, and the thumb is placed on the second part of the fourth, and even as far as it goes beyond the part of the fourth, that is, this is the folding of the fingers for blessing, and so on. again not schismatic. There are up to 36 such finger formations (testimony No. 1, 10, 11, 14, 16, 20, 21, 24, 26, 27, 30, 31, 33, 35 – 39, 42, 43, 45 – 47, 61, 67, 68, 76, 77, 81, 82, 89, 90 – 92 and two hands 100 certificates in Slch. Finally, up to 33 hands represent the sign of a sign, revered by superstition (Lithographed images of all hands, taken from Pomeranian drawings, are in the book: “Exposing schismatic untruths,” St. Petersburg, 1745. There are also images of the hands of Elijah Muromets and etc. Joseph). Here is the evidence of hands! Did the Denisovs really not understand this? Did they really not realize that neither Simeon and Anna the prophetess, nor the Baptist John blessed or were baptized with the cross, as, however, the Pomeranian evidence shows? c) Among the 105 certificates there are 39 extracts from books. What kind of statements are these? In 13 extracts the same words of the imaginary Theodoret, otherwise unknown icon painter, are repeated. instead of 13 pieces of evidence, there is only one piece of evidence, and that is the worst of the bad ones (see evidence 4, 49 – 51, 55, 58, 74, 79, 80, 88, 93, 102, 104). Then we see Peter of Damascus - three times (5, 56, 59), Meletius (7), Panagiota (6), Maximus twice (9.98), and Stoglavnik nine times (66, 50, 52 - 54, 58, 59, 71, 75, 78). In conclusion, consider that for 60 years now the poor superstitious people and their unfortunate leaders have been struggling to elevate their beloved ritual to the level of the only holy rule of antiquity, and how much time they managed! What was new found in undoubted antiquity? As before, nothing. True, there is one news in the Pomeranian answers: before, the schismatic teachers called their Theodorite only simply Theodoret; Now, when they were told that of the teachers of the Church, only Theodoret is known - Blessed. Bishop of Cyprus, they honored their icon painter with the name of Blessed. Bishop of Cyprus! Collection Zach. uk. 1732 Jan 19. Andronik’s essay on the cross in the Rumyantsev Museum No. 7. Dictionary of M. Eugene 2, 169. Uk. 1735 Nov 12. At the same time, it is prescribed that schismatic monks and Cherninians who are disobedient to admonitions are given to menial monastic work, others are assigned to hard work in the factory. Since the schismatics who ended up in the monasteries soon became an unbearable burden for the monasteries: then the Senate decree of 1737 (No. 7192) ordered that they be sent to Yekaterinburg, and there used in mining factories under a strong guard. In addition to those shown in approx. 114. Theophanes wrote for the schism: On the elevation of the patriarchal name, St. Petersburg. 1721; The justification of faithful Christians is through watering baptism of those baptized. St. Petersburg 1724; On the oath or oath (ed. among 4 treatises of Feofan M. 1774. Especially M. 1784); exhortation to the ignorant, St. Petersburg. 1725. Collection Zach. Decree of 1744 No. 9046. At the same time, Archbishop Plato. Krutitsky reviewed the Search for Saints. Demetrius and the approved one was sent to the churches. Both works were published in M. 1745. Description. Tolstoy's books No. 255, 256. Supplemented denunciation of the Vygoretsky empty saints, 1745 in the RKP. Tolstoy 4.60. See Simon's Instruction to Compete with Dissenters. page 21. Detailed news about Vetka and its destruction from Prot. Andrew in History. Known Collection Zach. uk. 1734 Jan. 17. Mar. 16. Jun. 11. According to Shipov, by decree of March 16. In 1734 it was ordered that the Vetkovites be settled in Ukraine. But by decree of September 3. 1735 determined: since leaving schismatics on the border of the Empire would mean the same as leaving enemies of the Empire there: then a) Vetkovo monks and nuns should be sent to monasteries; b) those of the laity who show themselves where they fled from are sent to their previous place of residence; c) and everyone who, according to them, does not know where and how they came to Vetka, should be sent to Ingria, where they will be settled in different places, under the supervision of their superiors. The final order from the Synod is decree 1738. February. 23. Slch. Decree 1741 Apr. The situation of Starodubye is clear from the case of the complaint of the Kiev-Pechersk archim. Hilarion. In 1737, Hilarion brought a complaint that the schismatics, who settled on the monastery land in two settlements, like all Starodubtsy, were ruining the other monastic peasants with robbery and insults. Major Khripunov, who was ordered to conduct an investigation, ended the case in favor of himself and the schismatics. Hilarion wrote in a new complaint that if for some reason these schismatics cannot be given under monastic management, then let them be sent to their former places of residence, and the Lavra is ready to pay a per capita salary to the treasury for them. Then, according to the certificate, it turned out that a) the monastic schismatics received the land with the permission of the monastery; b) in 1715, all Starodub residents were allowed to remain in their places of residence, and they were subject to an annual tax in 1915; c) according to the census of 1736, 1839 rubles were assigned to them and to new arrivals. 76 kopecks, including 256 rubles for monastery settlements. 12 k. It was determined: the two monastic schismatic settlements should be left in their original place, but a) put them under the supervision of the monastery; b) if there are any extra people there compared to the 1736 census, then they should be sent back to where they fled from. Decree 1741 Jan. 27 d. In 1740, Shipov asked the Empress for permission to release Ukrainian schismatics abroad for work (Collected Laws, 1740 July 4). These workers made up a significant part of the new settlers of Vetka, who had previously remained in Ukraine by deception. (Prov. 232). Collection Zach. uk. Senate 1762 Dec. 14, which followed the Dec. 4 manifesto. (11720, 11726). The manifesto also invited foreigners to Russia, with the exception of the Jews. Senate decree 11 Oct. 1764 also allowed the Jews, schismatics baptized on Vetka, to go to Russia to settle (11260). Prot. Andrey Histor. News. In the decree of 1761 Feb. 15 in detail; in 1753, one manager of Starodubya, Morozov, was appointed: he also carried out the audit in 1758; After the audit, four managers were appointed. But representatives of the split, Mayor Karpov and elected Khrushchev, supported by the voice of Morozov, complained that Starodubtsy was not able to support four governors. The Senate believed, and in May 1760 it left only two. But Chalcedonsky, the former manager of the monastic settlements, reported to the Senate about the affairs of Starodubye, known to him from official investigations, as well as about Morozov’s fraud. Senate decree 15 Feb. In 1761, he dismissed Morozov, appointed Titov as chief administrator, giving him the right to elect assistants, returned his place to Chalcedon, and at the same time ordered that a new census be made to the Starodubtsy and strictly monitor the spies. Khrushchov was so brazenly courageous that in 1764 he ordered the transfer of the Intercession Church from Vetka to Starodubye on his own behalf. Prot. Andrey Histor. news. In 1761, merchant rights were given to dissenters - immigrants from Poland - in Elisavetgrad. But the Starodubtsy turned this to their own personality, and by 1767 up to 2,370 souls had moved from Starodubye to Ingul. Decree 27 Oct. In 1767 he forbade the Starodub residents from entering Novoserbia. Skalkovsky Chronol. Review Novoros. edges, pp. 27, 30, 74, 43. Letter from a schismatic to East. news of the schism 240 - 247. In the same place about Epiphanius, who managed to be ordained by the Iasi Metropolitan by deceit and was more than once snatched by schismatics from the hands of the guards for Vetka. At the same time (1730), the Vetkovtsy themselves sent to Iasi to consecrate a bishop to them; and the Pomeranians, excited by their example, reasoned among themselves: “without the sacraments it is impossible to be saved; without a priest the sacraments cannot be performed; priests cannot be without a bishop.” And they also decided to send a request to Iasi or to the Patriarch to dedicate an archpastor to them. But the failure of Vetkovtsy stopped Pomoryan too. East. news of the split. Prot. Andrey, pp. 191 – 204. 167. 168. Prot. Andrew, pp. 243–263. 310 Ibid pp. 170 – 172, 310, 311. Skalkovsky Chronol. Review Novor. edges. 1, 171, 162 (Odessa 1836). One example will suffice. In Oct. 1780 “The Iorzhenki (Peremazans) consecrated their well because they took out of it a newborn baby abandoned by someone. When one old woman talked about this to the Zybkov old woman; then this one said: And! my mother, what kind of trash is this? A lot of this happens. What happened to us in Zybkaya was worse than this. What is it? she asked. From our well they pulled out a church shroud with a four-pointed cross, for which no prayers were found in any of the Needs.” Prot. Andrei Izvestia Art. 321 Elizabeth's Manifesto 1745 Sept. 4, called the fugitives, promising to forget the past. A Senate decree of 1761 promised tax relief for 6 years. Decree 14 Dec. 1762 offered any places in the provinces of Voronezh, Belogorod, in the Barabinsk steppe and in Perm, with freedom from taxes for 6 years. New challenges - decree 1763. Jan. 20 and manifesto of May 13, 1763. The former severity remained only against those attempting self-immolation (Uk. No. 12272). The schismatics, having taken the best places, began to push back the Orthodox; the schism settled in places where it had not been for a long time, for example. Kerzhen forests (Jeromon. John, Spirit of the schismatics M. 1841); debauchery, not curbed by evangelical marriage, became stronger from time to time: they began to change up to 5, up to 7 wives, abandoning children to the mercy of poverty and vices. Histor. news pp. 325 – 341. Skalkovsky about Nikifor: “He made incredible efforts to attract schismatics to the same faith: but to no avail.” And in App. under No. 6. places the schismatic’s letter dated July 16. 1780, where he writes that, although in Elisavetgrad the convictions of Rev. Nikephoros - to accept a priest with the old service - were not successful, but in the 3rd name he “kidnapped many residents, because they accepted the priest, and consecrated the church to them.” Review Novor. edges. 1,255. Uk. 1796 (No. 18,423). By the decree of 1800, all lovers of antiquity who desire common faith were allowed to have churches; The representation of Metr. Plato with the points of Moscow co-religionists. (No. 19,621. 19,743). Also uk. 1807 In 1801, priest. John Petrov spoke the Word for the consecration of the Church of the Entry of the Mother of God into the church for Moscow co-religionists. M. 1801. Decree. In 1821, the Vysokovsky monastery, located in the Makaryevsky district, was converted into the Assumption hermitage. About the experience of Imp. Paul to unite St. Petersburg schismatics of different persuasions into one church, read. Lighthouse, 1845 No. 8. Vostokova Description. Music pp. 622, 623. See Dictionary of Met. Eugene about Nikifor, Andrey and Simon. Nikifor published the first message, but not in full, Skalkovsky: Chron. Review Novor. edges. 1. app. No. 6. At the same time, Sergius, the abbot of an Old Believer monastery in Belarus, and Alexei Syromyatnikov, a Moscow merchant, also wrote a denunciation of the schism. The first is a “mirror for Old Believers.” St. Petersburg 1799; the latter a) incriminating testimony against the rebellious, M. 1784; b) Testimony about church secrets, St. Petersburg. 1790; c) Extracts from books on the honor of the Bishop, St. Petersburg. 1779; d) Extracts from Conversations of John Zlat., St. Petersburg. 1784. Prot. Alexander Levshin in 1774 spoke “The Word when schismatics converted to Orthodoxy,” ed. M. 1774 Spiritual Reg. Part 2, general affairs paragraphs 1 – 10. The rite of election and ordination of bishops has been corrected by St. Synod, ed. 1725 The rite of joining the schismatics, ed. 1720, later corrected. Metropolitan Gabriel shortened and corrected the Follow-up in the Week of Orthodoxy, ed. M. 1761. The following Orders were not corrected: for the washing of feet (ed. 1765) and the preparation of Chrism (ed. 1767. Archip. Sophrony Mladenovich († 1771) worked on the correction of the Triodey. In 1767, the Holy Synod ordered priestly burial over the deceased bishops, while with Table 14 performed monastic rituals. Service on the Poltava Victory, written by Theophylact Lopatinsky, ed. M. 1709. Kyiv 1754; Service and canon of blessings. book Alexander Nevsky. - composition Gabriel Buzhinsky (and the beginning of 1725) by decree of September 18. 1727 were banned and taken away, and instead ordered to perform the service according to the Menea. Prot. John Krasovsky wrote the service of the Theodore Icon of the Mother of God and ed. M. 1777 Priest. Ivan Alekseev ex. Akathist and service with the life of St. Stefan of Perm, ed. M. 1799 Jerome. Juvenal e.g. Akathist Saint. Alexy ed. M. 1802. Prince Gavril Peter. Gagarin wrote: a) service to St. Theodosius of Totemsky; b) akathist and service to the Evangelist John; c) akathist and service of the Holy. Dimitri; they are all ed. M. 1798 Metropolitan. Plato wrote akathists to St. Sergius and Prince. Daniel, ed. 1795. The first book of music is Irmologium, ex. in Lviv; in Moscow in 1772 the following were printed: ABC of music, Octoechos of music, Irmology of music, Ubihod of music - these are the first printed music books in Moscow. By decree of 1797 Imp. Paul commanded that instead of concerts, Psalms or canons be sung in churches (Collected Laws No. 17,960). The decree of 1804 (No. 21,567) ordered singing in churches in harmony; By decree of 1815 (No. 26,143) it was ordered not to use written notes, but to print music books with the approval of the director of the court chapel. The distortions that Sarti and others like him introduced into church singing were corrected by Bortnyansky. Collection Zach. uk. 1759 Apr. 16 and 31 (No. 10.935, 10.984), uk. 1760 Nov 6 and 1761 Jan. 22 (No. 11,140, ​​11,189), Aug. 22. 1767, Oct. 18. 1744. About the first two Dictionary of Met. Evgenia; he's talking about Ep. Feoktiste. In addition, four Discourses - on rites, vestments, on singing, on the altar, M. 1817. Collection Zach. uk. No. 5621. sl. pr. 250. Dictionary of Saints. Sl. approx. 251. Report of Metropolitan. Arseny Matseevich - in the RKP. Bible Tolstoy, 5, 24. 78. Nashchokin in the RCP. your notes. Collection Zach. uk. 1804 (No. 21,540). Cheat. news of S. N. Glinka: Russian Reading, 2, 80 – 85. Slch. above pr. 151. Collection. Zach. uk. No. 7450. 7950. The legend about the family of princes Dolgoruky, K.N. Dolgoruky. St. Petersburg 1836. Pedigree of the Golovins M. 1847. Art. 57 – 70. Sylvester of Kazan, spreader of Christianity, impeached on December 31. 1731 Varlaam Metr. Kyiv and Lev Bishop of Voronezh were defrocked in 1730; both were acquitted under Elizabeth, but without being ordained, they ended their lives in monastic exploits. Georgy Dashkov, Archbishop of Rostov, and Ignatius Smola, Bishop of Kolomna, Members of the Synod, on Dec. 1730 they were defrocked because they were slow to condemn the innocent Bishop. Leo. Hilarion of Chernigov was dismissed in 1738, and Varlaam of Pskov (note 265) - in 1739; Dositheus of Kursk was dismissed in 1736; Melchizedek Archimandrite of the Resurrection, deprived of the priesthood in 1733. About the Birons in Little Russia - Konissky, about other things - Ustryalov. It should be noted that Feofan Prokopovich died on September 8. 1736, and Biron had influence on the Imp. Anna and in 1730-32. However, the fate of the victims in 1730-31 largely depended on the passions of Prokopovich. See note. 133. Collection Zach. uk. 1736 (No. 7072), Jan. 15 and Mar. 15 1737 As a result of this, until September 1737, 6557 clergy were given up as soldiers. Collection Zach. uk. 7 Sep. 1737 Collection Zach. uk. Jan. 15 and Mar. 15. 1737 The Synod demanded justice on the proposal of the Pskov Archbishop Varlaam, who, among other things, wrote that 200 clerics were given such as were absolutely necessary for the churches. Slch. Ave. 262. By decree of April 4. 1739, at the insistence of the Synod, it was stipulated about the clerks: a) for non-existence with the oath, take 30 rubles from those who have not taken the oath. fine; b) those who are not able to pay the fine will be punished with whips. By decree of January 21. 1739, regarding monastery servants, it was determined: a) those placed on capitation salary should be fined 30 rubles; b) give blacksmiths, tailors, shoemakers who are not paid as soldiers; c) fine the same carpenters, carvers, painters, silversmiths and goldsmiths in excess of 30 rubles. 200 rub. or supply of recruit; those who do not want to pay, but are unfit for service, are sent with their wives and children to Siberia to work in factories. In 1740 (decreed on April 1, 1740), the Synod was forced to prescribe that those who were not able to memorize books about the faith should be ordained as deacons and priests. Manifesto Nov. 9. 1743 This is the third about the same thing: the first was issued on December 15. 1741, second 24 September. 1742 Glinka. When young Plato, in his funeral homily for Peter I, called Peter to look at Russia: the witty and truthful Razumovsky said out loud to some: What is the reason for his cry? When he gets up, he will get it for all of us. When Catherine ordered the Council to gather to discuss the freedom of all states and she herself arrived at the Council: Met. Gabriel hesitated to appear, but when he did, he told how a man was driving a whole flock of geese with tied wings with a twig: Catherine, having listened to the story, said: “The meeting is over.” Sl. below. Words of Imp. Alexandra in pr. 277. Piety in view of debauchery - Anna Golovina (Novospasskoe village, pp. 100, 101. Genealogy of the Golovins, pp. 75 – 78. M. 1817. About the virtuous Eropkin, see the Dictionary of Ven. people – Bantysh-Kamensky 2, 385 – 393. About the block. Ambrose in the same place 1, 30 – 37. Moskvityanin 1845. No. 5. pp. 90, 91. See information about Pugachev, gleaned from the papers of the book. Mikhail Volkhonsky, in Moskvityanin 1845 No. 9, Cossacks on Yaik, irritated by the abuse of local commanders, rebelled even when Pugachev was not in Kazan prison. Their behavior with General Tromberg shows what was especially in their souls. They stuffed the dead German's nose, mouth and ears with tobacco. Thoughts out loud on the Red Porch (gr. Rostopchin). M. 1807. Holy The Synod, in addition to ordering prayers in all churches for victory over enemies, donated 1,500,000 rubles to the state. from the church sum and placed circles in churches to collect alms for the benefit of the ruined. Collection Zach. decrees No. 25191, 25365. Metropolitan. Plato brought 342 imperials as a gift to the fatherland, and 70,000 rubles from the Sergius Lavra. ass., 2500 rub. ser., silver ingot and silver utensils 5 poods and 4 lbs. Snegireva, Monuments of Moscow Antiquity. 1, 100 – 102. 2, 339. 340. For the renewal and establishment of churches in Moscow, St. The Synod donated 3,500,000 rubles. (Snegireva, Essays on the life of Augustine Archbishop. Moscow, p. 50, M. 1841). The circles placed in churches for the benefit of the devastated were removed in 1818, but in 1819 they were placed again, and in 1821 an inscription was made on them: the amount to help the devastated residents from various cases. Collection Zach. uk. 27558, 27637, 28631. The Committee on the Disabled was opened by Alexander, grateful to the troops, August 30. 1814 By decree of January 2. 1816 1200 disabled people should receive a pension from the income of the newspaper editorial office: Invalid. Bible Society, opened Dec. 6. 1812, counted 53 branches in 1820, printing 430,000 Bibles and New Testaments in 26 languages. (Report on the Eighth Meeting of the Society, St. Petersburg, 1820). On the establishment of this Society of Memory. Events part 6, 185 – 191. Words spoken on September 20 1818 and then recorded. Add. to J.M. Nar. Enlightenment 1846, book. 2, p. 42. Collection Zach. uk. 1722 (No. 4047. Item 37. 4052 Item 3. 4130. Item 36). Collection Zach. decrees of the Senate on the requirements of the Synod of July. 11 and Nov. 17. 1743 (No. 8759. 8821). Confirmations Apr. 8. 1782 (No. 15397), Nov. 17. 1820 (No. 28,462). Collection Zach. uk. 1744 Oct. 12 (No. 9044), 1796 Apr. 5. (17,909), May 31. 1816 (26,295), Feb. 14 and Sept. 20, 1818 (No. 27270, 27549). Collection Zach. uk. 1722 Jul. 16 (4052), 1730 Mar. 17 (5518), 1744 Oct. 12 (No. 9044), 1797 Apr. 5. (No. 17709), September 1818. 30 (No. 27549). Collection Zach. uk. 1816 Feb. 5 (No. 21622), 1817 Sep. 24 (27063). Previously, there was a prohibition to speak in the church during singing, Jan. 11. 1723. Collection Zach. uk. Jan. 25 1721 (3718), Spirits. Reg. Part 2. about the laity. clause 2. Collection Zach. uk . 1737 Apr. 16 (No. 7226). Confirmed Aug. 14. 1740 (No. 8204). Decree 20 Dec. 1754, the Synod demanded that statements about those who had not been to confession be sent to the provincial offices, and since, according to the amendment, it turned out that such statements were not delivered from some places from 1744 to 1754, they were ordered to be delivered during these years. Collection Zach. uk. 1771 Dec. 19 (No. 14231), 1801 Jan. 6. Collection Zach. uk. 1744 Apr. 6 (No. 8913). This decree also canceled the decree of 1726 (No. 4549), which prohibited priests from entering the houses of parishioners for glorification at other times, except for the feast of the Nativity of Christ. Add. to Reg. about Presbyt. items 1 – 6. See eg. about M. Mikhail in Moskvityanin 1813, part 3, pp. 435, 437; about Tikhon, about Plato in the description. their lives. Ed. at St. Synod of 1776 St. Petersburg. then in M. 1777, 1780, 1781, 1789. His district charter to the clergy is written. Jan. 13 1758 printed. to Moscow 1843 Oct. In 1763 He wrote and sent out about the office of the priest in relation to the Sacraments; then he sent an addition about the secret of repentance; then another admonition to the clergy - not to idle, to love the brethren and to carefully study the word of God. See Collected works. his. “Abridged Catechism for clergy and ministers, with the addition of sayings of Holy Scripture, rules of the Apostle. and Cathedrals, related to clergy.” Ed. in 6 volumes of works. “Instructions from the archpastor to the priest when sending him to office.” Ed. 1790, 1795. St. Petersburg. He also wrote the rite of confession as a youth. M. 1769, 1798. Preparation for death, St. Petersburg. 1793. In the Pskov diocese they still use his instructions on the division of income, etc. Derzhavin’s inscription on Innocent’s tomb is worthy of Innocent: “Vitya did not exclaim praises about you: The voice of eloquence is small for the righteous.” Collection Zach. uk. 1743 (8844). Decree 1765 Aug. 9, subjected clergy to secular court if they were caught selling wine. Words of the decree of 1724 Jan. 31; about the same Regulations, decrees of 1721 No. 3576. Decrees 1755 Feb. 5, 1757 Jan. 18 (10355. 10684). Decrees 1762, May 4, February. 16 and Mar. 21 The decree of 1723 (4277) ordered reporting on the implementation of the decree on the purse and almshouse. Decree 1739 September. 9 (7893) a report was required on where the decree was executed and where it was not executed, since according to the certificate it turned out that there were no reports about it. Collection Zach. uk. 1742 (8287. 8291. 8303), 1747 Feb. 4 (9370; the latter also canceled the requirement to report to the Synod. Spirit. Reg. 2. affairs of the Bishop. clause 8 Add. to Reg. Oh monk. paragraphs 1 – 10. Decree of 1723 (No. 4190 paragraph 11) ordered not to tonsure a husband and wife separated due to illness without the Synod; Decree 1725 (No. 4672) ordered that no one except widowed priests be tonsured without the permission of the Synod. In relation to Little Russia, the decrees of 1737 (No. 7634. 7645. 7671) decreed the same for everyone without exception. By decrees of 1767 and 1771 this was extended to all of Russia. Collection Zach. decrees of 1734 (6585, sl. No. 6561, 6574, 6583). Decree 1740 Dec. 22 (8303). Decree 1761 September 25 (11132). Decrees of 1764 (12,060. 13,006) allow people of both sexes to take monastic vows if they wish. The decrees of 1766 and 1770 confirm not to tonsure into monasticism those who have not been dismissed from the taxable state, and officials - without dismissal from the authorities (Collected Laws No. 12,573. 13,459. 13,752). Add. to Reg. p. 45. In 1755, in the Pskov diocese, it was determined, due to the small number of hieromonks, to send widowed priests to monasteries for priestly service, giving them the freedom to re-enter priestly vacancies. East. Jer. 2, 81 – 149. 3, 1 55. In 1786, staffs were also determined for Little Russian monasteries: then 20 full-time and 20 supernumerary monasteries were established. In 1793, Belarusian monasteries were introduced into the states, however, they were then left with the same funds (9 full-time and 35 supernumerary). According to Zyablovsky's Statistics, in 1815 there were 387 male monasteries with 4900 monks, and 91 female monasteries with 1696 virgins. According to Arsenyev's Statistics, in 1818 there were approximately 500 male and female monasteries with 7,000 monks and nuns. About Dositheus, who died in 1778, Tales of the life of Elder Seraphim in Mayak. Part XVI, pp. 61, 62. Ibid pp. 63–68, 72, 73. Passeka Essays on Rossi, book. 5. 1842. Mayak T. XXII, pp. 79 – 89. T. XXIII, pp. 24 – 27. Letters of the Recluse George. M. parts 1–3. 1844, 1845, here part 1 His life. In addition, the shepherds of the Church are known for their pious woman - M. Plato, Innocent Bishop of Penza (pr. 120), Ambrose Bishop of Penza, who spent his last years in deep silence (About him Dictionary of Venerable People Bantysh-Kamensk, 37 - 39), Joasaph Gorlenko Bishop. Belogorodsky. Macarius, the abbot of the Peshnosh hermitage, Pachomius, the abbot of the Sarov hermitage, Joasaph, the guardian of the Kyiv caves, and Prince Gabriel Peter were famous for the severity of their ascetic life. Gagarin, from the nuns - Dorothea, née Lapteva. About his life: a) Eminence Tikhon. Moscow, 1844; 6) Notes of his cell attendant in Mayak, 1845. Life of the Moldavian elder Paisius Velichkovsky. M. 1845. Another known translation is the Instructions of A. Barsanuphius. The story of the life and exploits of Bl. in memory of O. Seraphim. M. 1831 Tales of the life and exploits of Elder Seraphim. Lighthouse 1844. T XVI.