§ 4. The Holy Synod: its organization and activities under Peter I

a) The Theological College, renamed shortly after its inception into the Holy Synod, began its activities immediately after its solemn opening.

According to the tsar's manifesto of January 25, 1721, the Most Holy Synod consisted of eleven members, while the "Spiritual Regulations" provided for twelve. Peter I insisted on strict adherence to the principle of collegiality. “The very name of the president,” says the Spiritual Regulations, “is not proud, it means nothing else, only the chairman.” Thus, the president had to be primus inter pares—first among equals. The first and, as it turned out later, the only owner of this title was, by order of Peter, the former locum tenens of the patriarchal throne, the Ryazan Metropolitan Stefan Yavorsky, with whom the tsar often disagreed in recent years. Perhaps Peter considered it inappropriate to ignore Yavorsky in terms of continuity in church administration, hoping at the same time that Stephen's influence would be neutralized due to the collegiality of the body itself. Yavorsky's rival in the Synod was Feofan Prokopovich. Despite the protest of its president, the Synod decided to cancel the commemoration Orthodox Patriarchs during worship. On May 22, 1721, Feofan's pamphlet appeared under the title "On the Exaltation of the Name of the Patriarch", and already in early June, the president submitted a memorandum to the Senate: "Apology, or verbal defense, on the exaltation of church saints of Orthodox patriarchs in prayers." The conflict ended with the Senate rejecting Stefan's memorandum, reprimanding him in writing, "so that he would not tell anyone such, as if extremely harmful and outrageous, questions and answers and would not use them in an announcement." It was even more offensive for the metropolitan that, on the orders of the tsar, he was subjected to interrogation in the Senate in the case of the monk Varlaam Levin. Varlaam was arrested by the secret state police, the so-called Preobrazhensky Prikaz, on charges of rebellious and threatening public order speeches against the sovereign, and during interrogation testified that he had been in contact with Stefan Yavorsky. The Metropolitan denied before the Senate any connection with the monk, who was forced to admit that he had lied. For "political" and "blasphemous" speeches, Varlaam was convicted and, after being stripped, burned in Moscow on August 22, 1722. Soon after, on November 22, the Metropolitan also died. He was buried in Ryazan cathedral December 27, 1722

The king did not appoint a successor to him. By decree of the tsar, Feofan Prokopovich became the second, and the Archbishop of Novgorod Theodosius Yanovsky became the first vice-president of the Holy Synod. Peter knew and was able to appreciate Theodosius Yanovsky even before his meeting with Feofan. Theodosius was born in 1674 or 1675 into a noble family in the Smolensk region. At the end of the century, he was tonsured at the Moscow Simonov Monastery and, after some hiccups at the very beginning of his monastic career, earned favor and patronage from Archimandrite Job of the Trinity-Sergius Lavra. When in 1699 Job was appointed metropolitan to Novgorod, he took his ward with him, here in 1701 he made Theodosius the hegumen, and in 1704 he appointed him archimandrite of the Khutyn monastery. Yanovsky did not show himself as a writer, he was not noticeable as a preacher, but he showed remarkable abilities as an administrator. Peter I, who was looking for talents and supported them wherever he found, appreciated Yanovsky and ordered him to be appointed a spiritual judge of St. Petersburg, Yamburg, Narva, Koporye and Shlisselburg. Endowed with the rights of a diocesan bishop, Yanovsky was very active in building churches and supervising the clergy. He also took a lively part in the creation of the Alexander Nevsky Monastery, and in 1712 he became its archimandrite, receiving special privileges. Arrogance and arrogance appeared in him - even in relation to his patron, Metropolitan Job. Yanovsky, not without success, got involved in church-political intrigues. On January 31, 1716, he became the successor of Metropolitan Job, who died in 1716.

Four advisers also belonged to the members of the Holy Synod, their number increased to five in 1722 after the introduction of Archimandrite Theophylact Lopatinsky, rector of the Moscow Academy and supporter of Stefan Yavorsky, into the Synod. In 1723 Lopatinsky, retaining his seat in the Synod, became Bishop of Tver. Along with advisers, the Synod also included assessors appointed from among the white clergy. The privileges of the bishops - members of the Synod included the right to wear a miter with a cross, archimandrites had the right to wear a pectoral cross.

] The royal decree of January 28, 1721 provided for the maintenance of the president of the Synod in the amount of 3,000 rubles, for vice-presidents - 2,500 rubles each. and for assessors - 600 rubles each. In addition, bishops were allowed to receive additional income from their dioceses, and archimandrites from their monasteries. The payment of salaries occurred irregularly, since its sources were not precisely determined, moreover, in 1723 the tsar suspended the payment of salaries until the payment of tax arrears from the lands under the jurisdiction of the Synod. It was only in 1724 that Peter decreed that salaries be deducted from income from these lands. The salaries, by the way, are truly royal.

At first, the Synod was preoccupied with protocol issues. Bishops - members of the Synod could have a whole retinue from their dioceses. Archimandrites, according to the prescription, were allowed to keep with them only a cell attendant from the monks, a cook, an acolyte, a coachman with three horses, and in the summer - a four-oared skiff with five sailors and live in their own house. During divine services, the clergy - members of the Synod used the vestments of the former patriarchs. The patriarchal throne, which was in the Assumption Cathedral, was removed from there. According to the schedule established by the Synod, on Mondays, Wednesdays and Fridays there was a Presence with the participation of all members of the Synod, including advisers and assessors. However, there was not always a quorum. This routine continued until the end of the synodal period. The synod had an office and big number administrative bodies.

b) The Moscow Patriarch administered the Church in the full sense of the word, that is, he had legislative, executive and judicial power. By the Manifesto of January 25, 1721 and the "Spiritual Regulations" all three powers were transferred to the Holy Synod. The first task of the Synod was to bring this status to the attention of the diocesan bishops. When the latter, instead of reports, began to submit only certificates to him, the Synod wrote to the bishops: "The spiritual board has the honor, glory, patriarchal power, or almost more than the Cathedral."

Legislature The Synod is described in the manifesto as follows: “There must be this collegium and henceforth supplement its “Regulations” with new rules, different cases will require such rules. However, this should be done by the Spiritual College not without Our permission.” These restrictions were supplemented by a decree dated November 19, 1721: “And if such an (urgent. - Ed.) thing happens during Our excommunication, and it will be impossible to wait until Our arrival, then the Synod will agree with the Senate and sign and then publish ". This establishment contained the germ of that dependence of the Most Holy Synod on the Senate, to which things gradually came in practice. In the instructions of the tsar to the chief procurator, the latter is given only the right of supervision: “He must watch firmly so that the Synod in his rank acts righteously and without hypocrisy,” and otherwise “report immediately” to the tsar (paragraph 2).

The first significant document of synodal legislation was the "Addendum" to the "Spiritual Regulations" of April 1722, published by the Synod without the sanction of the emperor. For this, the Synod was reprimanded by the tsar, the circulation was confiscated, and the “Addition” was edited by Peter and then published together with the “Spiritual Regulations” on July 14, 1722.

Of the decrees of the Holy Synod, equated with law, we can only mention the most important ones. As early as 1721, the Synod forbade the tonsure of nuns without its permission, issued a decree on the baptism of children from mixed marriages only according to the Orthodox rite, and rules for the renewal of icons. As a result of the joint conference of the Senate and the Synod, on July 16, 1722, the Most Holy Synod issued a decree consisting of the following points: 1) parish priests were obliged to keep lists of parishioners and mark by name those who came to communion, as well as those who evaded confession; 2) the latter were subject to punishment; 3) priests had to control the presence of parishioners in the church according to public holidays; 4) the Old Believers were forbidden to perform the holy sacraments and spread their teachings; 5) instructions regarding the baptism of the children of the Old Believers and their wedding according to the Orthodox rite.

The supreme power of the Synod also relied on the manifesto of January 25, which says: "The spiritual conciliar government has all sorts of spiritual affairs in the All-Russian Church to manage." The details were discussed in the second part of the Spiritual Regulations. The Holy Synod was given the right to exercise control directly or through diocesan bishops. He had full silence to open new departments, nominate candidates to replace them and submit his proposals for approval by the sovereign. The bishops were subordinate to the Holy Synod: “But the news is that every bishop, whatever his degree, be it a simple bishop, or an archbishop, or a metropolitan, that he is subordinate to the Theological Collegium as the supreme authority, to listen to decrees of ongo, to be subject to court and to be content with his determination ” (“The Cases of Bishops,” item 13). The Holy Synod appointed abbots and abbesses of monasteries, deprived them of the priesthood and monasticism, appointed archimandrites, archpriests or abbots, and made awards; he gave sanction for the construction of churches and their repair, as well as for the founding of monasteries; he appointed hieromonks to the army and navy; he oversees the administration of the dioceses, collects reports from the bishops and adjudicates in doubtful cases.

The Holy Synod had the right and was obliged to observe the purity of faith and morality, to eradicate superstition, to fight heresies and schism, to verify the relics and lives of saints, to take care of the correctness of icon painting, to compose liturgical texts, to establish new services, and also to correct and publish liturgical books. In fulfillment of the last prescription, the Holy Synod issued in the first years of its activity a number of liturgical books, instructions against schism, and several catechetical publications. Finally, the "Regulations" entrusted the Holy Synod with spiritual censorship, which thus became a permanent institution.

The judicial power of the Holy Synod was also based on the same manifesto; its details are covered in the 2nd and 3rd parts of the Regulations. Along with the Presence of the Holy Synod, the Judicial Affairs Office, the Moscow Synodal Chancellery and the Tribunal were the judicial organs. The Judicial Affairs Office and the Presence were at the same time the highest court of appeal. The members of the Synod were subject to judgment only by the Presence. The jurisdiction of the Synod also extended to the laity if they were brought to trial for spiritual matters. First of all, heretics and schismatics were punished. The most severe punishments, according to the Regulations, were excommunication and anathematization. For less serious offenses, church penances were relied upon. The "Spiritual Regulations" also recognized the right of excommunication from the Church for diocesan bishops, recommending them, however, to act "patiently and judiciously in the use of their tactile power" (part 3, paragraph 16). Both individuals and entire parishes could be excommunicated from the Church, whose churches in this case were sealed, and the performance of the holy sacraments and even the service was stopped. The "Regulations" gives examples of crimes punishable by excommunication: permanent non-attendance of services and slander. Anathematization remained the prerogative of the Synod; it was subjected to: 1) those who blasphemed the name of God, Holy Scripture or the Church with malice and mockery; 2) openly and arrogantly disregarding the commandments of the Lord and church authorities; 3) those who avoid confession for a long time. As a church punishment for the latter, a fine could also be levied, in case of non-payment of which, corporal punishment or even hard labor could follow, as can be seen from the decrees of the Synod. The scope of the jurisdiction of the Holy Synod, in comparison with the judicial power of the patriarch, was limited by the fact that such crimes against morality as depravity, rape, incest, marriage against the will of the parents, now belonged to the competence of the civil court. All marriage law and divorce cases remained under the jurisdiction of the spiritual court, until, by Peter's decree of April 12, 1722, cases concerning illegitimate children and children from illegitimate marriages were transferred to secular courts. Inheritance cases fell into the sphere of civil proceedings even before the founding of the Holy Synod. But litigation over the wills of "noble persons", according to the "Regulations", the Justice College considered jointly with the Holy Synod.

Some issues of civil law also fell under the jurisdiction of the Holy Synod. In 1701, the rights of the court were transferred to the restored Monastic order civil affairs in relation to all persons belonging to the apparatus of church administration and church institutions. But in the same year it was decided that the consideration of complaints against the clergy is subject to the jurisdiction of the Spiritual Order of the Locum Tenens, and only claims against secular persons who were in the service of church institutions, as well as the affairs of church and monastery peasants, remain within the competence of the Monastic Order. The suits of the named persons and the clergy against employees of civil institutions were under the jurisdiction of these institutions. After the founding of the Holy Synod, the latter transferred civil claims against the clergy in the territories under the jurisdiction of the Synod to the Spiritual Order, and in the territories of the dioceses - to the diocesan bishops, while cases against the laity in the service of the Church and against the monastic peasants continued to be considered by the Monastery Order. The crimes of the clergy were subject to the judgment of the Synod, with the exception of serious state crimes, as well as robberies and murders.

in) Peter I ordered that the Senate and the Synod should have "equal dignity". Despite this, the Senate continued its practice of interference in spiritual affairs, which had already been used in relation to the locum tenens of the patriarchal throne. In the very first report to the tsar, the Synod asked for instructions on the subject of his communication with the Senate and colleges, pointing out that the patriarch had not received any decrees from anywhere. "The Spiritual College has the honor, glory and power of the patriarch, or almost more than the Cathedral." Peter decided that for communication with the Senate, notifications signed by all members of the Synod should be used, and for communication with colleges, the form usually used by the Senate signed by one of the secretaries. Considering itself equal with the Senate, the Holy Synod protested against the "orders" from the Senate and claimed to provide its secretaries with the same official ranks that the Senate secretaries had. Already the "Spiritual Regulations" recommended that the Holy Synod coordinate its decisions with the Senate on certain issues. The Decree to the Senate of September 6, 1721 prescribed joint meetings of both instances on an equal footing. In 1721–1724 Indeed, such meetings did take place, at which not only issues were discussed that were on the border of the competences of both departments (for example, care for illegitimate children and the disabled, school funding, the salary of the chief prosecutor), but also issues of purely ecclesiastical character- cost estimates for the maintenance of the parish clergy, schism, icon painting, etc. Sometimes the Holy Synod resorted to such meetings with relief, since they relieved it of part of the responsibility when it came, for example, about dubious innovations such as the requirement for priests to inform about confessions to a crime made in confession. On the whole, the Holy Synod tried to protect its rights from encroachments by the Senate.

G) On May 11, 1722, Peter issued a decree ordering “to the Synod to select a good person from the officers, who would have the courage and be able to know the management of the Synod case, and be his chief prosecutor, and give him instructions, applying to the instructions of the prosecutor general (Senate . - I. S.) ". The instruction drawn up by the Senate repeats, word for word, the instruction to the Prosecutor General. It says: “The chief prosecutor is guilty of sitting in the Synod and watching firmly, so that the Synod keeps its position and in all matters that are subject to synod consideration and decision, truly, zealously and decently, without loss of time, according to the regulations and decrees sent, unless what legitimate reason for departure will prevent him, that he is guilty of writing everything down in his journal; also to look firmly so that in the Synod not only things are done on the table, but by the action itself, according to decrees, they are carried out ... Also, I must look firmly so that the Synod in its rank acts righteously and without hypocrisy. And if he sees something contrary to this, then at the same time he is guilty of offering the Synod clearly with a full explanation of what they or some of them are doing wrong, as it should be, in order to correct it. And if they don’t listen, then he must protest at that hour, and stop this matter, and immediately inform Us (the king. - I.S.), if it is very necessary; and about the rest - when Ours was in the Synod, or monthly, or weekly, as the decree will have. In the instructions, the chief prosecutor is called the "eye" of the sovereign and "solicitor on state affairs." The management of the office of the Holy Synod with all its employees is transferred to him. This authority, which had such extensive consequences for the history of the synodal government, included the Chief Procurator directly in the Synod's clerical work. The observer became a participant in the work, and besides, he occupied a key position in the secretariat. Thus, Peter created the main prerequisite for the future rise of chief prosecutors and the final subordination of the synodal administration to their will in the 19th century.

Nothing is known about the activities of the first chief prosecutor, Colonel I. V. Boltin (1721–1725), except for his petitions for the appointment of a salary, which the Synod tried in vain to forward to the Senate, as well as the Synod’s estimates for financing the office, about the work of which under Boltin there are no information .

e) In 1702, a decree of Peter I was issued, in which Christians of non-Orthodox faiths were allowed to build churches and freely perform their religious rites. At that time, many foreigners entered the Russian civil service, occupying leadership positions both in the capital and in the provinces. Lutheran and Catholic communities arose among the Orthodox population. In the system of the Petrine administration, there was no other spiritual department, except for the Holy Synod, for this reason, the newly formed Holy Synod had to automatically take care of these communities as its new task. There was no special decree on this subject from the tsar, and the "Spiritual Regulations" spoke only about the management of the Orthodox Church. The synod, however, found a legal basis in the royal manifesto of January 25, 1721: “And we command all our faithful subjects, of every rank, spiritual and worldly, to have this (Synod. - I. S.) for an important and strong government, and he has extreme affairs of spiritual administration, decisions and resolutions to ask. Peter did not attach much importance to differences in confessions and looked at the Church from the point of view of its usefulness for the moral education of the people in the interests of the state, and therefore believed that these words, according to which all his subjects should consider the Holy Synod as the highest spiritual authority, should be understood in their true meaning. The representatives of the non-Orthodox denominations were apparently of the same opinion, judging by the fact that they addressed their petitions to the Holy Synod. However, the Synod limited itself to administrative and judicial actions, without resorting to legislative measures, anticipating in this respect the legislative activity of the state itself later, which was much less concerned with other confessions than the Orthodox Church.

The Holy Synod did not form any special body for these purposes, making decisions at plenary meetings or in the Office of Judicial Affairs, if at all it did not transfer cases to the discretion of the civil authorities. These cases concerned Lutherans, Catholics, Armenian-Gregorians, and from non-Christians - Jews. First, the Synod made an attempt to collect data on the number of non-Orthodox churches and the number of clergy. Lutheran communities were given the right of self-government and the choice of clergy, and from among them - the church authorities, which the Holy Synod only approved. This spiritual leadership (preposites) was instructed in cities and townships to take care of the pastors of the Lutheran faith and improve everything necessary, in accordance with the orders of the Holy Synod and the Office of Judicial Affairs. Preposites had to swear their allegiance to the tsar and loyalty to the empire, monitor the swearing in of pastors and submit the relevant documents with their signatures to the Holy Synod. The Synod reserved the right to approve pastors in their positions and dismiss them. The Synod removed the Capuchins who held services in St. Petersburg without his permission, and appointed Franciscan priests to the Catholic parishes of St. Petersburg, Kronstadt, Riga and Revel. However, thanks to the intercession of the French envoy, the Capuchins were able to return soon. The Holy Synod sanctioned the opening of new churches, ordered the closure of those that were open without its permission, and allowed the establishment of schools for non-Orthodox confessions. One Lutheran pastor, who had already been married through negligence married woman, the Synod brought the relevant diocesan bishop to trial. He forbade the Jews of the Smolensk province to trade on Sundays and holidays and to live where there was a Russian population; he ordered to burn their books and destroy the Jewish school, which was built near the Orthodox Church.

As in other areas government controlled, Peter I and in church affairs was content primarily with the establishment of a new supreme body - the Holy Synod in the hope that circumstances would gradually develop in the spirit of his instructions, in this case- "Spiritual regulation". During the reign of Peter the Holy Synod remained at the initial stage of its development. Under Peter's successors, changes took place due to the interests of state power.

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The Holy Synod deals with all organizational issues of the Russian Orthodox Church, including interaction with foreign and so-called heterodox religious associations of any type.

In addition, he is responsible for the interaction of parishes within the country, the implementation and observance of Christian canons and orders, the adoption of the most important organizational and financial issues.

The Holy Synod is engaged in popularizing the Orthodox faith not only among residents within its own country, but also abroad, performing such work only within the limits of state legislation. Suppression of attacks by representatives of other faiths and incitement of ethnic hatred on the basis of religion also lies on his shoulders.

History of the creation of the Holy Synod

The need to create a governing body of church authority was initiated by Peter I back in 1700, after the death of Patriarch Adrian. In the opinion of the Russian tsar, the continued existence of Orthodoxy without proper administration was impossible, since the solution of pressing issues was not organized and church affairs were inevitably moving towards decline.

The first "representative" of the church authorities was the so-called Monastic Order, which was renamed Spiritual in 1718 and received its own charter - the Spiritual Regulations. And three years later, the governing body of Russian Christianity was recognized by Patriarch Jeremiah III of Constantinople and received its current name - the Holy Synod.

Everyone who was present in this high-ranking assembly or became its member was obliged to pronounce an oath, which in its significance was equated to a military one, and violation of it was severely punished. A little later, the Holy Synod received more extensive and significant provisions and was in charge not only of church affairs, but also of the palace, some of the powers of the treasury and the state chancellery, and the royal one was also in charge of it.

Holy Synod of Modernity

In modern Orthodox christian church The Holy Synod performs the same functions as those of Russia, with the exception of the performance of affairs of national importance. He remains in charge of the diplomatic, financial and economic affairs of the Russian Patriarchate, he is engaged in making decisions on the ranking of leadership positions, the distribution of posts and the strengthening of international relations, but only within the framework of religion.

), is the governing body of the Russian Orthodox Church in the period between Bishops' Councils.

The Holy Synod is responsible to the Council of Bishops and, through the Patriarch of Moscow and All Russia, submits to it a report on its activities during the inter-council period.

The Holy Synod consists of the Chairman - the Patriarch of Moscow and All Russia (Locum Tenens), seven permanent and five temporary members - diocesan bishops.

Permanent members are: in the department - Metropolitans of Kyiv and all Ukraine; St. Petersburg and Ladoga; Krutitsky and Kolomensky; Minsk and Slutsky, Patriarchal Exarch of All Belarus; Chisinau and all Moldova; ex officio - chairman of the Department for External Church Relations and manager of the affairs of the Moscow Patriarchate.

Temporary members are called to attend one session, according to the seniority of the episcopal consecration, one from each group into which the dioceses are divided. The call of a bishop to the Holy Synod cannot follow until the expiration of the two-year term of his administration of the given diocese.

Permanent members of the Synod by department and ex officio

- Metropolitan of Kyiv and All Ukraine
- Metropolitan of Krutitsy and Kolomna (Moscow region);
- Metropolitan of Minsk and Slutsk, Patriarchal Exarch of Belarus;
- Metropolitan of Chisinau and all Moldova;
- chairman of the Department for External Church Relations;
- manager of affairs of the Moscow Patriarchate.

Permanent Members (personal composition) of the Holy Synod at the present time

Vladimir (Sabodan) - Metropolitan of Kyiv and All Ukraine
Yuvenaly (Poyarkov) - Metropolitan of Krutitsy and Kolomna
Vladimir (Kotlyarov) - Metropolitan of St. Petersburg and Ladoga
Filaret (Vakhromeev) - Metropolitan of Minsk and Slutsk, Patriarchal Exarch of all Belarus
Vladimir (Kantaryan) - Metropolitan of Chisinau and all Moldova
Varsonofy (Sudakov) - Archbishop of Saransk and Mordovia, acting. manager of affairs of the Moscow Patriarchate
Hilarion (Alfeev) - Archbishop of Volokolamsk, Chairman of the Department for External Church Relations of the Moscow Patriarchate

Commissions and departments

The following Synodal departments are accountable to the Holy Synod:

Publishing Council;
Study Committee;
Department of Catechism and Religious Education;
Department of Charity and Social Service;
Missionary Department;
Department for Cooperation with the Armed Forces and Law Enforcement Institutions;
Department of Youth Affairs;
Department for Relations between the Church and Society;
Information department.

Also under the Synod there are the following institutions:

Patriarchal Synodal Biblical Commission;
Synodal Theological Commission;
Synodal Commission for the Canonization of Saints;
Synodal Liturgical Commission;
Synodal Commission for Monasteries;
Synodal Commission for Economic and Humanitarian Affairs;
Synodal library named after His Holiness Patriarch Alexy II.

During the synodal period (-)

As such, he was recognized by the Eastern Patriarchs and other autocephalous Churches. The members of the Holy Synod were appointed by the emperor; Emperor's representative in the Holy Synod was Chief Procurator of the Holy Synod.

Establishment and functions

The Patriarchal orders were transferred to the jurisdiction of the Synod: Spiritual, Treasury and Palace, renamed into synodal, the Monastic order, the order of church affairs, the office of schismatic affairs and the printing office. In St. Petersburg, a Tiun office (Tiunskaya Izba) was established; in Moscow - the spiritual dicastery, the office of the synodal government, the synodal office, the order of inquisitorial affairs, the office of schismatic affairs.

All institutions of the Synod were closed during the first two decades of its existence, except for the Synodal Chancellery, the Moscow Synodal Office and the printing office, which lasted until.

Chief Prosecutor of the Synod

The Chief Prosecutor of the Holy Governing Synod is a secular official appointed by the Russian Emperor (in 1917 they were appointed by the Provisional Government) and who was his representative in the Holy Synod.

Compound

Initially, according to the "Spiritual Regulations", the Holy Synod consisted of 11 members: the president, 2 vice-presidents, 4 advisers and 4 assessors; it included bishops, abbots of monasteries and white clergy.

Last years

After the death of the leading member of the Synod Anthony (Vadkovsky) and the appointment of Metropolitan Vladimir (Bogoyavlensky) to the St. Petersburg cathedra, the political situation around the Synod became much more aggravated, which was due to G. Rasputin's intrusion into the affairs of church administration. In November, by the Highest Rescript, Metropolitan Vladimir was transferred to Kyiv, albeit with the preservation of the title of the first member. The transfer of Vladimir and the appointment of Metropolitan Pitirim (Oknov) was painfully perceived in the church hierarchy and in society, which viewed Metropolitan Pitirim as a “rasputinist”. As a result, as Prince N. D. Zhevakhov wrote, “the principle of the inviolability of hierarchs was violated, and this was enough for the Synod to find itself almost in the vanguard of that opposition to the Throne, which used the aforementioned act for general revolutionary purposes, as a result of which both hierarchs, Metropolitans Pitirim and Macarius, were declared “Rasputinists.”

The main task of the Synod was the preparation of the All-Russian Local Council.

Notes

Literature

Kedrov N.I. Spiritual regulation in connection with the transformative activity of Peter the Great. Moscow, 1886.
Tikhomirov P.V. The Canonical Dignity of Peter the Great's Reforms on Church Administration. - Theological Bulletin, 1904, No. 1 and 2.
Prot. A. M. Ivantsov-Platonov. On Russian Church Administration. SPb., 1898.
Tikhomirov L. A. Monarchic statehood. Part III, Ch. 35: Bureaucracy in the Church.
Prot. V. G. Pevtsov. Lectures on Church Law. SPb., 1914.
Prot. Georgy Florovsky. Ways of Russian theology. Paris, 1937.
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Links

A. G. Zakrzhevsky. The Holy Synod and Russian Bishops in the First Decades of the “Church Government” in Russia.

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Holy Governing Synod
Holy Governing Synod

See what the "Holy Synod" is in other dictionaries:

Holy Synod- - The Holy Synod was established in 1721. The reasons for replacing the patriarchal administration with the synodal one are indicated in the Spiritual Regulations and are, among other things, as follows: 1) the truth can be found out much better by several persons than by one; 2)… … Complete Orthodox Theological Encyclopedic Dictionary

Holy Synod- HOLY, oh, her. An integral part of the title of some patriarchs, as well as the Pope. Explanatory dictionary of Ozhegov. S.I. Ozhegov, N.Yu. Shvedova. 1949 1992 ... Explanatory dictionary of Ozhegov

HOLY SYNOD- (Greek synodos assembly) one of the highest state bodies in Russia in 1721-1917. He was in charge of the affairs of the Orthodox Church (interpretation of religious dogmas, observance of rituals, issues of spiritual censorship and enlightenment, the fight against heretics and ... ... Legal Encyclopedia

Holy Synod- Holy Synod, Holy Synod (Greek Σύνοδος "assembly", "cathedral"), according to the current Charter of the Russian Orthodox Church, the highest "governing body of the Russian Orthodox Church in the period between Bishops' Councils." Contents ... Wikipedia

Holy Synod- see Synod ... Encyclopedic Dictionary F.A. Brockhaus and I.A. Efron

HOLY SYNOD- (Greek synodos assembly) one of the highest state bodies in Russia in 1721-1917. was in charge of the affairs of the Orthodox Church (interpretation of religious dogmas, observance of rituals, issues of spiritual censorship and education, the fight against heretics and ... ... Encyclopedic Dictionary of Economics and Law

Literally means "meeting" in Greek. It was introduced in 1701 by Tsar Peter, and it existed in its unchanged form until the revolutionary year of 1917. Initially, the creation of the Synod was supposed to include 11 members in its composition, namely, it was supposed to include a president, 2 vice-presidents, 4 advisers and, in addition, 4 assessors. This also included abbots of monasteries, bishops and senior officials of the clergy. The President of the Synod was called the first member, and the rest of the persons were considered simply present. Before each member of this organization received his title for life.

The dominant Holy Synod had all the power in the Russian Orthodox Church, and also dealt with issues arising in Orthodox churches abroad. The rest of the patriarchates existing at that time were subordinate to him. Also known are interesting information: members of the Governing Synod were appointed by the emperor himself, who had his own representative, holding the position of chief prosecutor. As historians estimate, the establishment of the Synod in Russian Empire was an important political step, since this organization was the highest state body in the administrative power of the church.

Memorable date in history church life occurred on January 25, 1721, because it was then that the Holy Synod was formed. How did events develop at that time? After the death of Patriarch Adrian, Tsar Peter did not give his royal permission to convene, as was customary earlier, the Holy Council and elect, according to the rules of the new head of the Orthodox Church. Peter himself decided to manage personnel as well as administrative matters of the church. He gives the bishop of Pskov an important assignment - to draw up a new charter, which was called the Spiritual Regulations. It was on this document that the entirety of Orthodox Church countries. The tsar pursues a frank policy of complete subordination of the church to his interests, as evidenced by history.

The autocrat of all Russia decided to restore from 1701 the Monastic order and the management of church lands to transfer to a secular man and boyar I. A. Musin-Pushkin. It was he who began to manage the property affairs of numerous churches, as well as monasteries, all fees and profits from which were sent to the royal treasury. Peter expresses the idea that the previously existing patriarchate was harmful to the state, and the collective management of church affairs will benefit everyone, while the Holy Synod should completely submit to his authority. It was impossible to make this decision on his own, therefore, for the recognition of his transformations, he turns to Constantinople and asks to recognize the Holy Synod as the Eastern Patriarch. In 1723, this was approved by a special letter, which very clearly corresponded to the goals set by the sovereign.

The creation of the Synod rebuilt the existing church system in a new way, but not according to the biblical, but according to the state bureaucratic hierarchy. The Church, with the help of Peter, became a reliable instrument of propaganda and even investigation. By personal decree of the king, since 1722, priests were obliged to tell the secret of confession, which they received from parishioners, especially if it related to state atrocities. The establishment of the Synod contributed to the renaming of the old names of orders and the emergence of new ones: a printing office, an order for church affairs, an order for inquisitorial affairs, and an office for schismatic affairs.

In the 20th century, in 1943, during the Second World War, a permanent Holy Synod was elected. He was in Chisty Lane, in house number 5. It was allocated on the personal order of I. Stalin. Since 2011, after a major reconstruction, the Synodal Residence of the Patriarch of Moscow and All Russia has been located in St. Danilov Monastery.

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The history of the establishment of the synod under Peter I

Initially, the plans of Peter the Great did not include a change in the established church order for centuries. But, the further the first Russian emperor advanced in carrying out his transformations, the less the tsar had the desire to share his power with other persons, even with the clergy. The rest of the motives of the church reform of Peter the Great were indifferent to the ruler.

In 1700, after the death of Patriarch Adrian, Peter the Great decides to take the opportunity and abolish the patriarchate, motivating his desire by the absence of a worthy candidate for the post of Great Patriarch among the representatives of the clergy.

Thus, the patriarchal throne remained empty, and the entire management of the former diocese of the Patriarch was entrusted to the Locum Tenens, Metropolitan of Ryazan Stefan Yavorsky. But the king entrusted him with the management of only the affairs of faith.

On January 24, 1701, the restoration of the Monastic Order took place, which took over the patriarchal households, territories, as well as the bishops' houses and the patriarchal house. Ivan Alekseevich Musin-Pushkin was placed at the head of this order.

The locum tenens was obliged to consult with the bishops in all important matters. For this, he had the right to call the latter to Moscow. At the same time, the Locum Tenens of the Patriarchal Throne was obliged to present the results of each such meeting to the sovereign personally. It is worth noting that the meeting itself and the meeting of bishops of different dioceses, as before, bore the name of the Consecrated Cathedral. However, this Council and the boyar Locum Tenens still limited the power of Musin-Pushkin in the management of the Russian Church.

Since 1711, instead of the old Boyar Duma, a new state body has been formed - the Governing Senate. From that day on, both secular and spiritual administrations were obliged to unquestioningly carry out the orders of the Senate, which were equal to the royal ones. During this period, the Senate itself begins to build Churches, ordering the bishops to choose the priests themselves. Also, the Senate itself appoints abbesses and abbots to monasteries.

This continues until January 25, 1721, until Tsar Peter the Great signs a manifesto on the establishment of the so-called Spiritual College, which was soon renamed the Holy Synod. A month later, on the fourteenth of February, the grand opening of this governing body of the church takes place.

Reasons for Peter's church reforms and the creation of the Holy Synod

Powers of the Holy Synod

The tsar transfers to the jurisdiction of the new body:

printing office;
office of schismatic affairs;
order of church affairs;
monastery order;
patriarchal orders (palace, state and spiritual).

At the same time, the so-called Tiunskaya Izba or the Tiunskaya office appeared in St. Petersburg, and in Moscow a spiritual dicastery, an office for schismatic affairs, an order for inquisitorial affairs, as well as a synodal office and the office of the synodal government were established.

The composition of the highest church governing body was determined according to the regulations in "a dozen government officials", three of which, at least, were to have the rank of bishop. The Synod, like any civil college of that time, had one president, five assessors, four councillors, and two vice-presidents.

Reform of the Holy Synod

In 1726, all of the above names, due to the fact that they did not fit at all with the clergy of the persons who sat in the Holy Synod, were replaced by such as:

those present in the Synod;
members of the Synod;
and the first-present member of the Synod.

According to the regulations, the first present (previously president) had a vote equal to the rest of the members of this board. Metropolitan Stefan became the first to be present, and the tsar appoints Theodosius, who was in his circle, who was at that time the bishop of the Alexander Nevsky Monastery, as vice-president.

In general, in terms of its structure (clerical work and office), the Synod was similar to the Senate with its colleges. It had all the same customs and ranks. Peter the Great also took care of the tireless supervision of the work of the new church body. So, on May 11, 1722, by royal decree, a new official, the chief prosecutor, was appointed to be present in the Synod.

The chief prosecutor could stop the decisions of the Synod, and his actions depended only on the will of the sovereign. At the same time, the position itself was planned more as an observational one than an acting one. Until 1901, each new member of the Holy Synod was required to take a special oath.

The results of the church reforms of Peter I and the consequences of the creation of the Holy Synod

As a result of Peter's church transformations, the Church lost its independence and passed into the control of the state and the tsar. Each resolution of the Synod until 1917 was issued under the stamp "According to the decree of His Imperial Majesty." It is worth noting that the church authorities in state papers were called, like others (financial, military and judicial) - "Department of the Orthodox Confession."