Holy Synod. History of creation. The Synod is the Holy Synod of the Russian Orthodox Church

In September 1721, Peter I addressed the Patriarch of Constantinople Jeremiah III with a message in which he asked him to “deign to recognize the establishment of the Spiritual Synod as a good thing.” The answer was received two years later. The Ecumenical Patriarch recognized the Holy Synod as his “brother in Christ,” having the power to “create and fulfill the four Apostolic Most Holy Patriarchal Thrones” (Royal and Patriarchal Charters on the Establishment of the Holy Synod. P. 3 et seq.). Similar letters were received from other Patriarchs. The newly established Synod received the rights of supreme legislative, judicial and administrative power in the Church, but it could exercise this power only with the consent of the sovereign. All resolutions of the Synod until 1917 were issued with the stamp: “By order of His Imperial Majesty.”

The establishment of the Holy Synod opened new era in the history of the Russian Church. As a result of the reform, the Church lost its former independence from secular authorities. A gross violation of the 34th Apostolic Canon was the abolition of the Holy Order and its replacement by a “headless” Synod. The causes of many ailments that darkened church life for two centuries are rooted in Peter's reform. There is no doubt that the management system established under Peter is canonically flawed. But, humbly accepted by the hierarchy and flock, recognized by the Eastern Patriarchs, the new church authority became the legitimate church government. At the same time, the synodal period was an era of unprecedented external growth of the Russian Orthodox Church. Under Peter I, the population of Russia was about 15 million people, of which 10 million were Orthodox. At the end of the Synodal era, according to the 1915 census, the population of the empire reached 180 million, and the Russian Orthodox Church already numbered 115 million children. Such a rapid growth of the Church was, of course, the fruit of the selfless asceticism of Russian missionaries, but it was also a direct consequence of the expansion of the borders of Russia, the growth of its power, and it was for the sake of strengthening and elevating the power of the Fatherland that Peter conceived state reforms. During the synodal period there is a rise spiritual education in Russia; By the end of the 18th century, there were four theological academies and 46 seminaries in Russia, and in the 19th century there was a real flowering of Russian church science. Finally, during the synodal era in Rus', a great host of ascetics of piety appeared, not only those who had already been worthy of church glorification, but also those who had not yet been glorified. As one of the greatest saints of God, the Church honors St. Seraphim of Sarov. His exploits, his holiness are the most reliable evidence that even in the Synodal era the Russian Church was not depleted of the gifts of the Holy Spirit. Such great saints as Saints Tikhon of Zadonsk, Philaret and Innocent of Moscow, Theophan the Recluse, Venerable Paisios(Velichkovsky) and Ambrose of Optina, saint righteous John Kronstadt, Holy Blessed Xenia of Petersburg.

The Holy Synod is a thing of the past supreme body business management Orthodox Church. Operated from 1721 to 1918. At the Local Council of the Russian Orthodox Church in 1917 - 1918, the patriarchate was adopted. At the moment, this body plays only a secondary role in the affairs of the church.

The Russian Orthodox Church was founded in 988. The clergy adopted the original hierarchical structure in Constantinople. Over the next 9 centuries, the Russian Church was largely dependent on Byzantium. During the period from 988 to 1589, the metropolitan system was practiced. Then, from 1589 to 1720, the head of the Russian Orthodox Church was the patriarch. And from 1721 to 1918 the Church was governed by the Synod. Currently, the sole ruler of the Russian Orthodox Church is Patriarch Kirill. Today the Synod is just an advisory body.

Rules of the Universal Church

By general rules of world Orthodoxy, the Synod may have judicial, legislative, administrative, supervisory and administrative powers. Interaction with the state is carried out through a person appointed by the secular government. For efficient work The following bodies are created by the Synod:

1. Synodal Office.
2. Spiritual Education Committee.
3. Department of Synodal Printing Houses.
4. Office of the Chief Prosecutor.
5. Spiritual School Council.
6. Economic management.

The Russian Orthodox Church is divided into dioceses, the boundaries of which coincide with the boundaries of the regions of the state. The resolutions of the synod are mandatory for clergy and recommended for parishioners. To adopt them, a special meeting of the Synod of the Russian Orthodox Church is held (twice a year).

Creation of Spiritual Regulations

The spiritual regulations were created by order of Peter I by Metropolitan Feofan Prokopovich. This document reflects all the ancient church rules. Having encountered resistance to the ongoing reforms from the clergy, this Russian Emperor became the initiator of the abolition of patriarchal power and the creation of the Synod. There is no doubt that it was after this, as well as after the introduction of the post of chief prosecutor, that the Russian Orthodox Church lost its independence from the state.

Official reasons for the church's acceptance of synodal governance

The prerequisites for which this particular form of government was once adopted in the Russian Orthodox Church (by the command of Peter I) are indicated in the Spiritual Regulations and consisted of the following:

1. Several clergy can establish the truth much faster and better than one.
2. The decisions of the conciliar authority will have much more weight and authority than the decisions of one person.
3. In the event of illness or death of the sole ruler, affairs will not be stopped.
4. Several people can make a much more impartial decision than one.
5. It is much more difficult for the authorities to influence a large number of clergy than the sole ruler of the church.
6. Such power can arouse pride in one person. At the same time, it will be difficult for ordinary people to separate the church from the monarchy.
7. The Holy Synod can always condemn the unlawful actions of one of its members. To analyze the wrong decisions of the patriarch, it is necessary to call eastern clergy. And this is expensive and time-consuming.
8. The Synod is, first of all, a kind of school in which more experienced members can train newcomers in the management of the church. Thus, work efficiency increases.

The main feature of the Russian Synod

A characteristic feature of the newly created Russian Synod was that it was recognized as hierarchically equal by the Eastern patriarchs. Similar organs in others Orthodox states played only a secondary role under the sole dominant person. Only the Greek Synod had the same power within the church of its country as the Russian one. The Houses of God of these two states have always had much in common in their structure. The Eastern Patriarchs called the Holy Synod of the Russian Orthodox Church “brother beloved in the Lord,” that is, they recognized its power as equal to their own.

Historical composition of the Synod

Initially this governing body consisted of:

1. President (Stefan Yavorsky - Metropolitan of Ryazan);
2. Vice-presidents in the amount of two people;
3. Advisors and assessors (4 people each).

The members of the Synod were elected from among the archimandrites, bishops, city archpriests and abbots. The Church adopted rules protecting freedom of expression. Thus, abbots and archpriests with the bishops standing above them should not have taken part in the work of the Synod at the same time. After the death of Stefan Jaworski, the position of chairman was abolished. From that moment on, all members of the Synod had equal rights. Over time, the composition of this body changed periodically. So, in 1763 it consisted of 6 people (3 bishops, 2 archimandrites and 1 archpriest). For 1819 - 7 people.

Almost immediately after the decision to create the Synod was made, the monarch ordered the membership of an observing secular person in this body. This representative of the state was elected from respectable officers. The position given to him was called “Chief Prosecutor of the Synod.” According to the instructions approved by the monarch, this man was “the eye of the Sovereign and the attorney for state affairs.” In 1726, the Synod was divided into two parts - spiritual and secular economic.

A brief history of synodal administration from 1721 to 1918.

In the first years of reign big influence Bishop Theophan had a say in the decisions of the Synod. Not a single church book could be published without his approval.

This man was friends with Bismarck and Osterman and all the bishops, one way or another, were dependent on him. Theophanes achieved similar power after the fall of the Great Russian party in the Synod. At this time, the Soviet government was worried better times. The confrontation between Anna Ioannovna and the daughters of Peter the Great led to persecution of those who sympathized with the latter. One day, all the members of the Synod except Feofan, following a denunciation, were simply dismissed, and others were appointed in their place, much more loyal to him. Of course, after this he achieved unprecedented power. Feofan died in 1736.

In the end, Elizabeth did ascend to the throne. After this, all the clergy exiled during Theophan’s time were returned from exile. The period of her reign was one of the best for the Russian Orthodox Synod. However, the Empress still did not restore the patriarchate. Moreover, she appointed a particularly intolerant chief prosecutor, Ya. Shakhovsky, who was known as a zealous zealot for state affairs.

During times Peter III The Holy Synod of the Russian Orthodox Church was forced to tolerate German influence, which, however, ended with the accession of Catherine II to the throne. This queen did not introduce any special innovations into the Synod. The only thing she did was close the savings board. Thus, the Synod became united again.

Under Alexander I, Prince A. N. Golitsyn, who in his youth was known as the patron of various kinds of mystical sects, became chief prosecutor. As a practical person, he was even considered useful to the Synod, especially at first. Filaret, who was elevated to the rank of metropolitan by the emperor in 1826, became a prominent church figure during the time of Nicholas I. Since 1842, this clergyman received active participation in the work of the Synod.

“Dark Times” of the Synod of the early 20th century

The main reason for the return to the patriarchate in 1917-18. there was interference in the affairs of G. Rasputin’s church management and an aggravation of the political situation around this body. The Synod is the inviolability of the hierarchs. The events associated with the death of the leading member of this body, Anthony, and the appointment in his place of Metropolitan Vladimir, and subsequently Pitirim, led to the intensification of unacceptable passions in the highest church administrative echelons and the creation of a heavy atmosphere of mistrust. Metropolitan Pitirim was considered by most clergy to be a “Rasputinist.”

Considering that by the end of 1916 many other members of the Synod were followers of this royal henchman (for example, Chief Prosecutor Raev, the manager of the chancellery Guryev and his assistant Mudrolyubov), the church began to look like almost the main opposition to the royal throne. Members of the administrative body who did not belong to the selected circle of “Rasputinists” were afraid to once again express their opinion, knowing that it would be immediately transmitted to Tsarskoe Selo. It was no longer, in fact, the Synod of the Orthodox Church that was managing affairs, but G. Rasputin alone.

Return to patriarchal rule

After the revolution in February 1917, the Provisional Government, in order to correct this situation, issued a decree dismissing all members of this body and convening new ones for the summer session. On August 5, 1917, the post of Chief Prosecutor was abolished and the Ministry of Religions was established. This body issued decrees on behalf of the Synod until January 18, 1918. On February 14, 1918, the last resolution of the Council was published. According to this document, the powers of the Holy Synod were transferred to the patriarch. This body itself became collegial.

Features of the structure and powers of the modern Synod

Today the Holy Synod of the Russian Orthodox Church is an advisory body under the Patriarch. It consists of permanent and temporary members. The latter are summoned to meetings from their dioceses and dismissed in the same way without being awarded the title of member of the Synod. Today this body has the right to supplement the Spiritual Regulations with legalizations and definitions, having previously sent them to the Patriarch for approval.

Chairman and permanent members

Today, the Synod of the Russian Orthodox Church is headed (and holds the position of chairman) by Patriarch Kirill Gundyaev.

Its permanent members are the following metropolitans:

1. Kyiv and all Ukraine Vladimir.
2. Ladoga and St. Petersburg Vladimir.
3. Slutsky and Minsky Filaret.
4. All Moldavia and Vladimir Kishinevsky.
5. Kolomensky and Krutitsky Juvenaly.
6. Kazakh and Astana Alexander.
7. Central Asian Vincent.
8. Managing Director of the Patriarchate of Moscow, Metropolitan Barsanuphius of Mordovia and Saransk.
9. Chairman of the Department for External Relations of the Moscow Patriarchate, Metropolitan Hilarion of Volokolamsk.

Location

Immediately after its establishment, the Synod was located in St. Petersburg on City Island. After some time, meetings began to be held in the building of the Twelve Collegiums. In 1835 the Synod moved to Senate Square. From time to time, meetings were moved to Moscow. For example, during the coronation of monarchs. In August 1917, the Synod finally moved to Moscow. Before this, there was only a Synodal office here.

In 1922, the patriarch was arrested. The first meeting of the Synod was held only five years later, in 1927. Then Metropolitan Sergius of Nizhny Novgorod managed to achieve the legalization of the Russian Orthodox Church. He organized a temporary Patriarchal Synod with him. However, in the spring of 1935, this body was again dissolved on the initiative of the authorities.

Permanent Synod

In 1943, a permanent Synod was elected at the Council of Bishops, whose meetings began to be held in house No. 5 in Chisty Lane, provided by I. Stalin. From time to time they were transferred to the Patriarchal chambers in the Trinity-Sergius Lavra. Since 2009, meetings have been held in different places by the choice of the head of the Church. In December 2011, the Synodal Residence of the Patriarch was opened and consecrated in the reconstructed St. Daniel Monastery. It was here that the last this moment meeting opened on October 2, 2013.

Last meeting

On last meeting(held in October 2013), much attention was paid to the celebration of the 1025th anniversary of the baptism of Rus'. Quite important for the church is the resolution of the Synod on the need to continue the tradition of holding ceremonial events for each anniversary in cooperation with government bodies. authorities. Also at the meeting, questions about the establishment of new dioceses in different regions country and on the appointment of clergy to new positions. In addition, the clergy adopted the Regulations on programs related to the education of youth, as well as on missionary and social activities.

The modern Synod of the Russian Orthodox Church, although not a governing body, still plays in the life of the church far from last role. Its decrees and decisions are binding in all dioceses. The position of Chief Prosecutor does not currently exist. As everyone knows, church and state are separated in our country. And therefore, it does not have much influence on politics, both internal and external, despite patriarchal rule and modern independence. That is, an organ state power she is not.

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(Holy Government Synod (Russian doref.)) - the highest body of church-state administration of the Russian Church during the synodal period (1721-1917).

• 1 Legal status
• 2 Functions
• 3 History
  • 3.1 Last years (1912-1918)
• 4 Composition
• 5 Chief Prosecutor of the Synod
• 6 Primary members
• 7 See also
• 8 Notes
• 9 Links

Legal status

According to the Basic Laws Russian Empire, the Synod was defined as “a conciliar government that has all types of supreme power in the Russian Orthodox Church and is in relations with foreign Orthodox churches, through which the supreme autocratic power that established it acts in church administration.”

As such, it was recognized by the Eastern patriarchs and other autocephalous churches. Members of the Holy Governing Synod were appointed by the emperor. The emperor's representative in the Synod was Chief Prosecutor Holy Synod.

After the abolition of patriarchal administration of the church by Peter I (1701), from 1721 until August 1917 (nominally existed until February 1 (14), 1918), he established was the highest state body of church administrative power in the Russian Empire, replacing the patriarch in parts of general church functions and external relations, as well as councils of all bishops of the local church, that is, the Local Council:236.

Senate and Synod building in St. Petersburg

The Governing Synod acted on behalf of the Emperor, whose orders on church affairs were final and binding on the Synod:237.

Functions

The Governing Synod was the highest administrative and judicial authority of the Russian Church. He had the right (with the consent of the supreme power) to open new sees, elect and appoint bishops, establish church holidays and rituals, canonize saints, censor works of theological, church-historical and canonical content. It had the right of the court of first instance in relation to bishops accused of committing anti-canonical acts, and the Synod also had the right to make final decisions on divorce cases, cases of removal from clergy, and anathema to the laity; issues of spiritual enlightenment of the people were also under the jurisdiction of the Synod:238.

Story

On October 16, 1700, Patriarch Adrian died. Tsar Peter I appointed the educated Little Russian Metropolitan of Ryazan Stefan (Yavorsky) as exarch, that is, guardian of the patriarchal throne. Peter removed personnel and administrative issues from his competence. In 1701, the Monastic Order, abolished in 1667, was restored, and the management of all church estates was transferred to its jurisdiction.

In 1718, Peter I expressed the opinion that “for better management from now on, it seems to be convenient for the ecclesiastical board”; Peter instructed the Pskov bishop Feofan Prokopovich to draw up a charter for the future college, called the Spiritual Regulations.

During 1720, the signing of the Regulations by bishops and archimandrites of sedate monasteries took place; The last to sign, reluctantly, was Exarch Metropolitan Stefan (Yavorsky).

On January 25, 1721, a Manifesto was published on the establishment of the Theological College. Stefan Yavorsky became the President of the Synod. In the same year, Peter I turned to the Patriarch of Constantinople Jeremiah III with a petition for recognition of the Holy Synod by the Eastern Patriarchs. In September 1723, the Patriarchs of Constantinople and Antioch recognized the Holy Synod with a special letter as their “brother in Christ,” possessing equal patriarchal dignity.

On February 14, 1721, the Theological College, which received the name of the Holy Governing Synod, was officially opened.

Under Catherine I, the Synod for some time ceased to be called “Governmental”, but received the name “Spiritual”:239.

Until 1901, members of the Synod and those present in the Synod, upon taking office, were required to take an oath, which, in particular, read:

I confess with the oath of the last Spiritual Judge of the Collegium the existence of the All-Russian Monarch of our most merciful Sovereign.

Until September 1, 1742, the Synod was also the diocesan authority for the former Patriarchal region, renamed Synodal.

The patriarchal orders were transferred to the jurisdiction of the Synod: spiritual, state and palace, renamed synodal, monastic order, order of church affairs, office of schismatic affairs and printing office. A Tiunskaya office (Tiunskaya Izba) was established in St. Petersburg; in Moscow - the spiritual dicastery, the office of the synodal board, 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 office, the Moscow synodal office and the printing office, which existed until 1917.

Last years (1912-1918)

After the death of the leading member of the Synod, Anthony (Vadkovsky), in 1912 and the appointment of Metropolitan Vladimir (Epiphany) to the St. Petersburg See, the political situation around the Synod worsened significantly, which was associated with G. Rasputin’s intervention in the affairs of church administration. In November 1915, by the Highest Rescript, Metropolitan Vladimir was transferred to Kyiv, although he retained the title of leading member. The transfer of Vladimir and the appointment of Metropolitan Pitirim (Oknov) in his place was painfully received in the church hierarchy and in society, which viewed Metropolitan Pitirim as a “Rasputinist.” As a result, as Prince Nikolai Zhevakhov wrote, “the principle of inviolability of hierarchs was violated, and this was enough for the Synod to find itself almost in the vanguard of the opposition to the throne, which used the said act for common revolutionary goals, as a result of which both hierarchs, metropolitans Pitirim and Macarius were declared “Rasputinists.”

Protopresbyter Georgy Shavelsky, who was a member of the Synod in the pre-revolutionary years, while in exile, assessed the oldest members of the Synod of that time and the general situation in it this way: “The metropolitan area is unprecedentedly poor in its composition<…>V in a certain respect characterized the state of our hierarchy in pre-revolutionary times.<…>A heavy atmosphere of mistrust reigned in the Synod. The members of the Synod were afraid of each other, and not without reason: every word openly spoken within the walls of the Synod by Rasputin’s opponents was immediately transmitted to Tsarskoye Selo.”

At the end of 1915, the discussion in the Synod of the “Varnavinsky case” (see John of Tobolsk #Tobolsk scandal) acquired a scandalous character, as a result of which A.D. Samarin was forced to resign from the post of chief prosecutor. About the situation in church administration by the end of the reign of Nicholas II, Protopresbyter Shavelsky wrote: “At the end of 1916, Rasputin’s proteges actually already had control in their hands. Chief Prosecutor of the Holy Synod Raev, his comrade Zhevakhov, manager of the office of the Holy Synod Guryev and his assistant Mudrolyubov were Rasputinists. Metropolitans Pitirim and Macarius professed the same faith. A number of diocesan and suffragan bishops were Rasputin’s clients.”

On March 1, 1916, according to the report of the Chief Prosecutor of the Synod Volzhin, the Emperor “was most mercifully pleased to command that in the future, reports of the Chief Prosecutor to His Imperial Majesty on matters relating to the internal structure of church life and the essence of church government should be carried out in the presence of the leading member of the Holy Synod, for the purpose of comprehensive canonical coverage of them." The conservative newspaper Moskovskaya Vedomosti, calling the Highest Command of March 1 “a great act of trust,” wrote: “They report from Petrograd that in church circles and in the Synod the great act of royal trust is experienced as Holy holiday“that A.N. Volzhin and Metropolitan Vladimir receive greetings and expressions of gratitude from everywhere.”

In April 1917, a member of the State Council, a member of the Council of the Russian Assembly, Professor-Archpriest Timofey Butkevich wrote in the editorial of the official publication of the Holy Synod “Church Vestnik” about the state of the highest governance of the Russian Church in last years reign of Nicholas II: "<…>Rasputin's influence on the Tsar had a particularly difficult impact in the life of the Orthodox Church.<…>And the church was ruled, in fact, by Rasputin. He appointed chief prosecutors of the Holy Synod from persons who licked his hands. He elevated his like-minded people to metropolitan (M. M. Pitirim and Macarius) and archbishopric departments.<…>»

After the fall of the monarchy, on April 14, 1917, the Provisional Government issued a decree releasing all members of the Synod with the exception of Archbishop Sergius (Stragorodsky), and calling new members to the summer session. The meaning of the dissolution was to remove from the Synod persons who were then perceived by society as proteges of Rasputin: Moscow Metropolitan Macarius (Nevsky) and Petrograd Pitirim (Oknov). The decree was read to the Synod by Chief Prosecutor V.N. Lvov on April 15 (O.S.); Archbishop Sergius (Stragorodsky) agreed to enter new line-up Synod, “although he promised his brother bishops that he would not join the new Synod formed by Lvov.”

By resolution of the Holy Synod dated April 29, 1917, No. 2579, a number of issues were removed from the Synod’s office work “for final resolution to diocesan administrations”: on the removal of holy orders and monasticism on petitions, on the establishment of new parishes using local funds, on the dissolution of marriages due to the inability of one of them. spouses, on the recognition of marriages as illegal and invalid, on the dissolution of marriages due to adultery - with the consent of both parties, and a number of others that were previously within the competence of the Synod. the same day, the Synod decided to form a pre-conciliar council to prepare issues to be considered at the “Church Constituent Assembly”; The main task was to prepare an All-Russian local council.

On July 25, 1917, V. N. Lvov was replaced as chief prosecutor by A. V. Kartashev, the last person to hold the position of chief prosecutor of the Holy Synod.

On August 5, 1917, the Ministry of Religions was established, headed by Kartashev; The chief prosecutor's office was abolished.

From February 1 (14), 1918, according to the resolution of the Council of January 31, the powers of the Holy Synod were transferred to the patriarch and collegial bodies - the Holy Synod and the Supreme church council. Definitions on behalf of the Holy Synod were published until January 18 (O.S.), 1918.

Liquidated de jure, as government agency, by decree of the Council of People's Commissars of January 20 (Old Art.), 1918 “On freedom of conscience, church and religious societies” (On the separation of church from state and school from church).

Compound

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

Since 1726, the President of the Synod began to be called the first member, and the others - members of the Holy Synod and simply those present.

IN later time The nomenklatura composition of the Synod changed many times. At the beginning of the 20th century, member of the Synod was a granted title, held for life even if the person was never called to sit in the Synod. At the same time, the Metropolitans of St. Petersburg, Kiev, Moscow, and the Exarch of Georgia were, as a rule, permanent members of the Synod, and the Metropolitan of St. Petersburg was almost always the leading member of the Synod:239.

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 was his representative in the Holy Synod. The powers and role varied in different periods, but in general in the 18th-19th centuries there was a tendency to strengthen the role of the chief prosecutor.

Senior members

• Stefan (Yavorsky), President of the Synod (February 14, 1721 - November 27, 1722), Metropolitan of Ryazan
  • Theodosius (Yanovsky), first vice-president of the Synod (November 27, 1722 - April 27, 1725), Archbishop of Novgorod
  • Feofan (Prokopovich), first vice-president of the Synod (1725 - July 15, 1726), Archbishop of Novgorod
• Feofan (Prokopovich) (July 15, 1726 - September 8, 1736), Archbishop of Novgorod
  • By 1738, only one bishop sat in the Synod, besides him there were archimandrites and archpriests
• Ambrose (Yushkevich) (May 29, 1740 - May 17, 1745), Archbishop of Novgorod
• Stefan (Kalinovsky) (August 18, 1745 - September 16, 1753), Archbishop of Novgorod
• Platon (Malinovsky) (1753 - June 14, 1754), Archbishop of Moscow
• Sylvester (Kulyabka) (1754-1757), Archbishop of St. Petersburg
• Dimitri (Sechenov) (October 22, 1757 - December 14, 1767), Archbishop of Novgorod (from 1762 - Metropolitan)
• Gabriel (Kremenetsky) (1767-1770), Archbishop of St. Petersburg
• Gabriel (Petrov) (1775 - October 16, 1799), Archbishop of Novgorod (from 1783 - Metropolitan)
• Ambrose (Podobedov) (October 16, 1799 - March 26, 1818), Archbishop of St. Petersburg (from 1801 - Archbishop of Novgorod)
• Mikhail (Desnitsky) (1818 - March 24, 1821), Metropolitan of St. Petersburg (from June 1818 - Metropolitan of Novgorod)
• Seraphim (Glagolevsky) (March 26, 1821 - January 17, 1843), Metropolitan of Novgorod
• Anthony (Rafalsky) (January 17, 1843 - November 4, 1848), Metropolitan of Novgorod
• Nikanor (Klementyevsky) (November 20, 1848 - September 17, 1856), Metropolitan of Novgorod
• Gregory (Postnikov) (October 1, 1856 - June 17, 1860), Metropolitan of St. Petersburg
• Isidor (Nikolsky) (July 1, 1860 - September 7, 1892), Metropolitan of Novgorod
• Pallady (Raev-Pisarev) (October 18, 1892 - December 5, 1898), Metropolitan of St. Petersburg
• Ioannikiy (Rudnev) (December 25, 1898 - June 7, 1900), Metropolitan of Kiev
• Anthony (Vadkovsky) (June 9, 1900 - November 2, 1912), Metropolitan of St. Petersburg
• Vladimir (Bogoyavlensky) (November 23, 1912 - March 6, 1917), Metropolitan of St. Petersburg (from 1915 - Metropolitan of Kiev)
• Platon (Rozhdestvensky) (April 14, 1917 - November 21, 1917), Archbishop of Kartali and Kakheti, Exarch of Georgia (from August 1917 - Metropolitan of Tiflis and Baku, Exarch of the Caucasus)

see also

• Church reform of Peter I
• Synodal period
• Holy Synod of the Russian Orthodox Church

Notes

1. St. Zak. Main vol. 1, part 1, art. 43
2. 1 2 3 4 5 Tsypin V.A. Canon law. - Ed. 2nd. - M.: MIPT Publishing House, 1996. - 442 p.
3. Memoirs of the comrade chief prosecutor of the Holy Synod, Prince N. D. Zhevakhov, Vol. 2, Chapter 51 The attitude of the Russian tsars to the church. Archived from the original on November 28, 2012.
4. G. I. Shavelsky Russian Church before the Revolution. M.: Artos-Media, 2005 (written in the mid-1930s), pp. 78, 87.
5. XIX. Church affairs. Tobolsk scandal.. Archived from the original source on November 28, 2012. Chapter from the book “Memoirs of the last protopresbyter of the Russian army and navy” by Georgy Shavelsky.
6. Shavelsky G.I. Russian Church before the Revolution. M.: Artos-Media, 2005, p. 486 (spelling of the source).
7. Quote From: "Government Bulletin". March 5 (18), 1916, No. 52, p. 2.
8. A great act of trust. // "Moskovskaya Vedomosti". March 6 (19), 1916, No. 54, p. 1.
9. The Orthodox Church and the coup d'etat. // “Church Bulletin, published by the Missionary Council under the Holy Synod.” 1917, April - May 14, No. 9-17, stb. 181-182.
10. “Church News published under the Holy Governing Synod.” April 22, 1917, No. 16-17, p. 83 (general annual pagination).
11. Gubonin M.E. Contemporaries about Patriarch Tikhon. M., 2007, T. II, p. 220 (Note).
12. "Bulletin of the Provisional Government". 3 (May 16) 1917, No. 46 (92), p. 1.
13. "Church News". 1918, No. 3-4 (January 31), p. 22.
14. "Moscow Church News". 1918, no. 3, p. 1.
15. Statehood of Russia. M., 2001, book. 4, p. 108.
16. On the separation of church from state and school from church (Decree of the Council of People's Commissars). Archived from the original on November 28, 2012.
17. Culture of the Leningrad region

Links

• Governing Synod // encyclopedic Dictionary Brockhaus and Efron: 86 volumes (82 volumes and 4 additional). - St. Petersburg, 1890-1907.
• S. L. Firsov Most Holy Governing Synod
• A. G. Zakrzhevsky. The Holy Synod and the Russian bishops in the first decades of the existence of the “church government” in Russia.. Archived from the original source on November 28, 2012.
• The most humble report of the Chief Prosecutor of the Holy Synod for the Department of Orthodox Confession for 1913. - Pg., 1915. - 316+142 p.
• Decree on the establishment of the Synod. 02/09/1721. Project of the Russian Military Historical Society “100 main documents of Russian history.”

Holy Governing Synod Information About

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History of the establishment of the synod under Peter I

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

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

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

On January 24, 1701, the Monastic Prikaz was restored, and the patriarch's farms, territories, as well as bishop's houses and the patriarch's house were taken over. 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. To do this, he had the right to summon 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 himself personally. It is worth noting that the conference itself and the meeting of bishops of different dioceses, as before, bore the name of the Consecrated Council. However, this Council and the boyar Locum Tenens still limited the power of Musin-Pushkin in governing the Russian Church.

Since 1711, instead of the old Boyar Duma, a new state body was 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 equivalent to the royal ones. During this period, the Senate itself begins to build the Churches, ordering the bishops to choose their own priests. Also, the Senate itself appoints abbesses and abbots to monasteries.

This continues until the twenty-fifth of January 1721, until Tsar Peter the First 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 church governing body takes place.

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

Powers of the Holy Synod

The king transfers the following authorities to the new authorities:

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

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

The composition of the highest church governing body was determined by regulations to include “a dozen government officials,” three of whom, at a minimum, had to have the rank of bishop. The Synod, like any civil college of that time, had one president, five assessors, four councilors and two vice-presidents.

Reform of the Holy Synod

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

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

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

In general, in its structure (paperwork and office) the Synod was similar to the Senate with its collegiums. It had all the same customs and ranks. Peter the Great also took care of tirelessly supervising the work of the new church body. Thus, on the eleventh of May 1722, by royal decree, a new official- Chief Prosecutor.

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 to be more observational than acting. 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 reforms, the Church lost its independence and came under 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), “the Office of the Orthodox Confession.”

Scheme: the place of the Holy Synod in government bodies under Peter I

Chapter Five of the Statute of the Russian Orthodox Church reads:

1. The Holy Synod, headed by the Patriarch of Moscow and All Rus' (Locum Tenens), is the governing body of the Russian Orthodox Church in the period between Councils of Bishops.
2. The Holy Synod is responsible to the Council of Bishops and, through the Patriarch of Moscow and All Rus', submits to it a report on its activities during the inter-Council period.
3. The Holy Synod consists of a Chairman - the Patriarch of Moscow and All Rus' (Locum Tenens), seven permanent and five temporary members - diocesan bishops.
4. The permanent members are: by department - Metropolitans of Kiev and All Ukraine; St. Petersburg and Ladoga; Krutitsky and Kolomensky; Minsky and Slutsky, Patriarchal Exarch of All Belarus; Chisinau and all Moldova; by position - chairman of the Department for External Church Relations and manager of the affairs of the Moscow Patriarchate.
5. 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. A bishop cannot be summoned to the Holy Synod until the expiration of his two-year term of administration of a given diocese.

Permanent members of the Synod by departments and ex officio

• • Metropolitan of Kyiv and All Ukraine
  • Metropolitan of Krutitsky 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 the affairs of the Moscow Patriarchate.

Permanent Members (personnel) of the Holy Synod at present

1. Vladimir (Sabodan) - Metropolitan of Kiev and All Ukraine
2. Yuvenaly (Poyarkov) - Metropolitan of Krutitsky and Kolomna
3. Vladimir (Kotlyarov) - Metropolitan of St. Petersburg and Ladoga
4. Filaret (Vakhromeev) - Metropolitan of Minsk and Slutsk, Patriarchal Exarch of All Belarus
5. Vladimir (Kantaryan) - Metropolitan of Chisinau and all Moldavia
6. Barsanuphius (Sudakov) - Archbishop of Saransk and Mordovia, acting. Administrator of the Moscow Patriarchate
7. Hilarion (Alfeev) - Archbishop of Volokolamsk, Chairman of the Department for External Church Relations of the Moscow Patriarchate

Commissions and departments

The following Synodal departments report to the Holy Synod:

• Publishing Council;
• Academic Committee;
• Department of Catechesis and Religious Education;
• Department of Charity and Social Service;
• Missionary Department;
• Department for interaction with the Armed Forces and law enforcement agencies;
• Youth Affairs Department;
• Department for Church-Society Relations;
• 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 on Economic and Humanitarian Issues;
• Synodal Library named after His Holiness Patriarch Alexia II.

During the synodal period (-)

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

Establishment and functions

The Patriarchal orders were transferred to the jurisdiction of the Synod: Spiritual, State and Palace, renamed synodal, Monastic order, order of church affairs, office of schismatic affairs and printing office. A Tiunskaya office (Tiunskaya Izba) was established in St. Petersburg; in Moscow - the spiritual dicastery, the office of the synodal board, 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 Office, the Moscow Synodal Office and the Printing Office, which existed 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 was his representative in the Holy Synod.

Compound

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

Last years

After the death of the leading member of the Synod, Anthony (Vadkovsky), and the appointment of Metropolitan Vladimir (Epiphany) to the St. Petersburg See, the political situation around the Synod worsened significantly, which was associated with G. Rasputin’s intervention in the affairs of church administration. In November, by the Highest Rescript, Metropolitan Vladimir was transferred to Kyiv, although he retained the title of leading member. The transfer of Vladimir and the appointment of Metropolitan Pitirim (Oknov) was received painfully 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 the opposition to the Throne, which used the said act for general revolutionary goals, 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

1. Kedrov N. I. Spiritual regulations in connection with the transformative activities of Peter the Great. Moscow, 1886.
2. Tikhomirov P.V. The canonical dignity of Peter the Great's reforms on church governance. - Theological Bulletin, 1904, No. 1 and 2.
3. Prot. A. M. Ivantsov-Platonov. About Russian church administration. St. Petersburg, 1898.
4. Tikhomirov L. A. Monarchical statehood. Part III, ch. 35: Bureaucracy in the Church.
5. Prot. V. G. Pevtsov. Lectures on church law. St. Petersburg, 1914.
6. Prot. Georgy Florovsky. Paths of Russian theology. Paris, 1937.
7. I. K. Smolich