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The Holy Governing Synod governed. Holy Synod

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

A) The Spiritual College, renamed the Holy Synod shortly after its inception, began its activities immediately after its grand opening.

According to the royal manifesto of January 25, 1721, the 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 president,” says the “Spiritual Regulations,” “is not a proud name, it means nothing else, only the chairman.” Thus, the president was supposed to be primus inter pares—first among equals. The first and, as it later turned out, the only holder of this title was, by order of Peter, the former locum tenens of the patriarchal throne of Ryazan, Metropolitan Stefan Yavorsky, with whom the tsar was in recent years often disagreed. Perhaps Peter considered it inappropriate to ignore Yavorsky in the types of continuity in church government, 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 of Orthodox patriarchs during the service. On May 22, 1721, Feofan’s brochure appeared under the title “On Raising the Patriarchal Name,” and already in early June the President presented a memorandum to the Senate: “Apology, or verbal defense, on lifting up the church saints of the Orthodox Patriarchs in prayers.” The conflict ended with the Senate rejecting Stefan’s memorandum, giving him a written reprimand, “so that he would not communicate such questions and answers to anyone as extremely harmful and outrageous and would not use them in an announcement.” What was even more offensive for the Metropolitan was that, by order of the Tsar, he was interrogated 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 speeches against the sovereign that threatened state order, and during interrogation he revealed 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. Varlaam was convicted for “political” and “blasphemous” speeches and, after cutting his hair, was 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 for him. By decree of the tsar, Feofan Prokopovich became the second, and Novgorod Archbishop Theodosius Yanovsky - the first vice-president of the Holy Synod. Peter recognized and was able to appreciate Theodosius Yanovsky even before his meeting with Theophan. Theodosius was born in 1674 or 1675 into a noble family in the Smolensk region. At the end of the century, he took monastic vows at the Moscow Simonov Monastery and, after some hitches at the very beginning of his monastic career, earned the favor and patronage of Archimandrite Job of the Trinity-Sergius Lavra. When Job was installed as metropolitan in Novgorod in 1699, he took his ward with him, here in 1701 he promoted Theodosius to abbot, and in 1704 appointed him archimandrite of the Khutyn monastery. Yanovsky did not show himself as a writer, nor was he noticeable as a preacher, but he showed remarkable abilities as an administrator. Peter I, who looked for talents and supported them wherever he found them, appreciated Yanovsky and ordered him to be appointed spiritual judge of St. Petersburg, Yamburg, Narva, Koporye and Shlisselburg. Invested with the rights of a diocesan bishop, Yanovsky showed great activity in the construction of churches and supervision of the clergy. He also took an active 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, became involved in church and political intrigues. On January 31, 1716, he became the successor of Metropolitan Job, who died in 1716.

Four councilors 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 place in the Synod, became Bishop of Tver. Along with advisers, the Synod also included assessors appointed from among the white clergy. The privileges of bishops - members of the Synod included the right to wear a miter with a cross; archimandrites had the right to wear pectoral cross.[

]The royal decree of January 28, 1721 provided for a salary of 3,000 rubles for the president of the Synod, and 2,500 rubles for vice-presidents. and for assessors - 600 rubles each. In addition, bishops were allowed to receive additional income from their dioceses, and to the archimandrites from their monasteries. The payment of salaries occurred irregularly, since its sources were not precisely determined, and in 1723 the tsar suspended the payment of salaries until the tax arrears from the lands administered by the Synod were paid off. Only in 1724 did Peter, by decree, order that salaries be deducted from income from these lands. The salary sizes, by the way, are truly royal.

At first the Synod was concerned with protocol issues. Bishops - members of the Synod could have a whole retinue from their dioceses. Archimandrites, according to the regulations, were allowed to keep with them only a cell attendant of monks, a cook, a servant, 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, located in the Assumption Cathedral, was removed from there. According to the schedule established by the Synod, there was a Presence on Mondays, Wednesdays and Fridays with the participation of all members of the Synod, including advisers and assessors. However, there was not always a quorum. This routine was maintained until the end of the synodal period. The Synod had an office and large number administrative bodies.

b) The Moscow Patriarch exercised control of the Church in the full sense of the word, that is, he had legislative, executive and judicial powers. 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 began to submit only certificates to him instead of reports, the Synod wrote to the bishops: “The Spiritual College has honor, glory, patriarchal power, or almost greater, than the Council.”

The legislative power of the Synod is described in the manifesto as follows: “This board must exist and henceforth supplement its “Regulations” with new rules; various cases will require these rules. However, the Spiritual College must do this not without Our permission.” These restrictions are supplemented by a decree of November 19, 1721: “And if such an (urgent - Ed.) matter 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 the dependence of the Holy Synod on the Senate, to which things gradually came in practice. In the tsar’s instructions to the chief prosecutor, the latter is given only the right of supervision: “He must carefully see that the Synod in his rank acts righteously and unhypocritically,” and otherwise “report immediately” to the tsar (paragraph 2).

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

Of the decrees of the Holy Synod, equated to law, we can mention only the most important. Already in 1721, the Synod prohibited the tonsure of nuns without its permission, issued an order for 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, the Holy Synod issued a decree on July 16, 1722, which consisted of the following points: 1) parish priests were obliged to keep lists of parishioners and note 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 on holidays; 4) Old Believers were prohibited from performing holy sacraments and spreading their teachings; 5) orders regarding the baptism of children of 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 council government has the authority to manage all spiritual affairs in the All-Russian Church.” 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 complete 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 message is that every bishop, no matter what degree he is, whether a simple bishop, or an archbishop, or a metropolitan, is that he is subordinate to the Spiritual Collegium as the supreme authority, to listen to its decrees, to be subject to trial and must be satisfied with its determination "(Bishops' Affairs, paragraph 13). The Holy Synod appointed abbots and abbess 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 dioceses, collected reports from bishops and made decisions in doubtful cases.

The Holy Synod had the right and was obliged to preserve 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, as well as to correct and publish liturgical books. In fulfillment of the last injunction, the Holy Synod published 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 thereby 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 bodies were the Office of Court Cases, the Moscow Synodal Office and the Tribunal. The Office of Court Affairs and the Presence were at the same time the highest court of appeal. Members of the Synod were subject to trial only by the Presence. The jurisdiction of the Synod also extended to the laity if they were brought to trial in spiritual matters. Heretics and schismatics were punished first of all. The most severe punishments, according to the “Regulations,” were excommunication and anathematization. Church penances were imposed for less serious offenses. The “Spiritual Regulations” also recognized the right to excommunicate from the Church for diocesan bishops, recommending, however, that they act “patiently and judiciously in the use of their tactile power” (Part 3, paragraph 16). Both individuals and entire parishes could be subject to excommunication from the Church, whose churches in this case were sealed, and the performance of holy sacraments and even services was stopped. The Regulations provide examples of crimes punishable by excommunication: persistent failure to attend religious services and slander. Anathematization remained the prerogative of the Synod; it was subjected to: 1) those who blaspheme the name of God, the Holy Scriptures 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 monetary 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 debauchery, rape, incest, marriage against the will of the parents, now fell under the jurisdiction of the civil court. All marriage law and divorce cases remained under the jurisdiction of the ecclesiastical court until, by Peter's decree of April 12, 1722, cases concerning illegitimate children and children from illegal marriages were transferred to secular courts. Cases of inheritance were relegated to 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,” was considered by the Justice College together with the Holy Synod.

Some issues also fell under the jurisdiction of the Holy Synod civil law. In 1701, the restored Monastic Order was transferred to the rights of the court in civil cases 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 was subject to the jurisdiction of the Spiritual Order of the Locum Tenens, and only claims against secular persons who served in church institutions, as well as the affairs of church and monastic peasants remained within the competence of the Monastic Order. Claims by named persons and 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 Prikaz, and in the territories of dioceses to the diocesan bishops, while cases against laity in the service of the Church and against monastic peasants continued to be considered by the Monastic Prikaz. Crimes of the clergy were subject to trial by the Synod, with the exception of serious state crimes, as well as robberies and murders.

V) Peter I ordered that the Senate and the Synod should have “equal dignity.” Despite this, the Senate continued its practice of interfering in spiritual affairs, already applied to the locum tenens of the patriarchal throne. In the very first report to the king, the Synod asked for instructions on how to communicate with the Senate and collegiums, pointing out that the patriarch had not received any decrees from anywhere. “The ecclesiastical board has the honor, glory and power of the patriarch, or almost more, than the Council.” Peter decided that for communication with the Senate, notifications signed by all members of the Synod should be used, and for communication with the collegiums, the form usually used by the Senate, signed by one of the secretaries. Considering itself equal to the Senate, the Holy Synod protested against "orders" from the Senate and claimed to grant its secretaries the same service ranks as Senate secretaries. The “Spiritual Regulations” already 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 authorities on a parity basis. In 1721–1724 Indeed, there were such meetings at which not only issues that were on the border of the competence of both departments were discussed (for example, care for illegitimate children and disabled people, school funding, the salary of the chief prosecutor), but also issues of a purely ecclesiastical nature - cost estimates for the maintenance of the parish clergy, schism, icon painting, etc. Sometimes the Holy Synod resorted to these kinds of meetings with relief, since they relieved it of part of the responsibility when it came, for example, to dubious innovations like the requirement for priests to report confessions of a crime made at confession. In general, the Holy Synod tried to protect its rights from the encroachments of the Senate.

G) On May 11, 1722, Peter issued a decree, ordering “the Synod to select from among the officers a good man who would have the courage and could know the management of the Synod’s affairs, and be his chief prosecutor, and give him instructions, applying to the instructions of the prosecutor general (Senate . - I.S.) ". The instructions drawn up by the Senate repeat word for word the instructions to the Prosecutor General. It says: “The Chief Prosecutor is obliged to sit in the Synod and watch closely, so that the Synod maintains its position and in all matters that are subject to Synod consideration and decision, truly, zealously and decently, without wasting time, according to regulations and decrees, Unless there is any legitimate reason for him to go, he is responsible for recording everything in his journal; I must also be very careful that in the Synod things are not done only on the table, but that the decrees are carried out by the action itself... I must also be very careful that the Synod, in its rank, acts righteously and unhypocritically. And if he sees anything contrary to this, then at the same time he is obliged to offer to the Synod clearly with a full explanation of what they or some of them are not doing as they should, so that they can be corrected. And if they don’t listen, then he must protest at that hour, and stop this matter, and immediately report to Us (the Tsar - I.S.), if it is very necessary; and about the rest - during Our time in the Synod, or monthly, or weekly, as the decree will be.” In the instructions, the Chief Prosecutor is called the “eye” of the sovereign and the “solicitor of state affairs.” Management of the office of the Holy Synod with all its employees is transferred to him. This authority, which had such broad consequences for the history of synodal administration, included the chief prosecutor directly in the clerical work of the Synod. The observer became a participant in the work, and also occupied a key position in the secretariat. Thus, Peter created the main prerequisite for the future rise of the 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 requests for a salary, which the Synod tried in vain to redirect to the Senate, as well as the Synod’s estimates for financing the office, about the work of which under Boltin there is no information information

d) In 1702, Peter I issued a decree in which Christians of non-Orthodox faiths were allowed to build churches and freely perform their religious rites. At that time in Russian public service many foreigners entered and took 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 other than the Holy Synod, for this reason the care of these communities had to be automatically taken over by the newly formed Holy Synod as its new task. There was no special decree on this matter 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 temporal, to have this (Synod. - I.S.) for an important and strong government, and He is the ultimate authority on spiritual affairs, asking for decisions and decisions.” Peter did not attach much importance to differences of faith and looked at the Church from the point of view of its benefits 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 in their literal sense. Representatives of non-Orthodox confessions obviously held 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 regard the legislative activity of the state itself later, which was much less concerned with other confessions than with the Orthodox Church.

The Holy Synod did not create 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 matters to the discretion of the civil authorities. These cases concerned Lutherans, Catholics, Armenian Gregorians, and, among non-Christians, Jews. First, the Synod made an attempt to collect data on the number of heterodox churches and the number of clergy. Lutheran communities were given the right of self-government and choice of clergy, and from among them - church authorities, which the Holy Synod only approved. These spiritual authorities (preposites) were ordered to take care of the pastors of the Lutheran faith in cities and towns and improve everything necessary, according to the orders of the Holy Synod and the Office of Judicial Affairs. The preposites had to swear an oath to confirm their allegiance to the king and loyalty to the empire, supervise the swearing-in of pastors and submit the relevant documents signed by them to the Holy Synod. The Synod reserved the right to confirm pastors in their positions and dismiss them. The Synod removed the Capuchins who held services in St. Petersburg without its permission, and appointed Franciscan priests to the Catholic parishes of St. Petersburg, Kronstadt, Riga and Revel. However, thanks to the petition of the French envoy, the Capuchins were soon able to return. The Holy Synod authorized the opening of new churches, ordered the closure of those opened without its permission, and allowed the founding of schools for non-Orthodox confessions. One Lutheran pastor, who had already married through negligence married woman, the Synod put the relevant diocesan bishop on trial. He forbade the Jews of the Smolensk province from trading on Sundays and holidays and from living where there was a Russian population; he ordered their books to be burned and the Jewish school, which was built near the Orthodox Church, to be destroyed.

As in other areas of government, Peter I in church affairs was content, first of all, 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 the “Spiritual Regulations”. 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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Translated from Greek, it literally means “meeting”. 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 intended to include 11 members, namely, it was supposed to include a president, 2 vice-presidents, 4 advisers and, in addition, 4 assessors. This also included monastery abbots, bishops and senior officials clergy. The President of the Synod was called the first member, and the remaining persons were considered simply present. Until then, each member of this organization received his title for life.

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

A memorable date in the history of 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 previously customary, the Holy Council and elect a new head of the Orthodox Church according to the rules. Peter himself decided to manage personnel and administrative matters of the church. He gives the Pskov bishop an important assignment - to compile new charter, which was called the Spiritual Regulations. It was on this document that the entire Orthodox Church of the country relied in its work in the future. The tsar is pursuing a frank policy of complete subordination of the church to his interests, as evidenced by history.

The autocrat of all Rus' decided to restore the monastery order and the management of church lands in 1701 to the 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 must completely submit to its authority. It was impossible to make this decision on his own, so he turned to Constantinople for recognition of his transformations and asked to recognize the Holy Synod as the Eastern Patriarch. In 1723, this was approved by a special charter, which very clearly corresponded to the goals set by the sovereign.

The creation of the Synod restructured the new way the existing church system, but not according to the biblical, but according to the state bureaucratic hierarchy. With the help of Peter, the Church became a reliable tool of propaganda and even investigation. By personal decree of the tsar, from 1722 priests were obliged to tell the secret of confession that 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: the printing office, the order of church affairs, the order of inquisitorial affairs and the office of schismatic affairs.

In the 20th century, a permanent Holy Synod was elected in 1943 during World War II. It was located in Chisty Lane, house number 5. It was allocated by personal order of I. Stalin. Since 2011, after a major reconstruction, the Synodal residence of the Patriarch of Moscow and All Rus' has been located in the St. Daniel Monastery.

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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 in all important matters with the bishops. 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 jurisdiction of the new organs:

  • 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 rules, 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 May eleventh, 1722, by royal decree, a new official, the chief prosecutor, was appointed to be present at 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 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

The Holy Synod is a thing of the past supreme body management of the affairs of the Orthodox Church. Operated from 1721 to 1918. On Local cathedral The Russian Orthodox Church adopted the patriarchate in 1917 - 1918. Currently this body plays only a minor 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 the effective work of the Synod, the following bodies are created:

  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 large number 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 bodies in other Orthodox states played only a secondary role under a single 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 his reign, Bishop Theophan had great influence on 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 going through hard 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 the time of 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 a patron, became chief prosecutor various kinds mystical sects. 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 took an active part 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 Tsarskoye Selo. It was no longer, in fact, the Synod of the Orthodox Church, but G. Rasputin alone who managed affairs.

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 that, 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 at 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 at the moment meeting opened on October 2, 2013.

Last meeting

At the 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 of the country and the appointment of clergy to new positions were considered. 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 an important role in the life of the church. 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, it is not a government body.

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 the 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), nine 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; Astana and Kazakhstan, head of the Metropolitan District in the Republic of Kazakhstan; Tashkent and Uzbekistan, head of the Central Asian Metropolitan District; 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.

6. The Synodal year is divided into two sessions: summer (March-August) and winter (September-February).

7. Diocesan bishops, heads of synodal institutions and rectors of theological academies may be present in the Holy Synod with the right of an advisory vote when considering cases concerning the dioceses, institutions, academies they govern or their exercise of church-wide obedience.

8. The participation of permanent and temporary members of the Holy Synod in its meetings is their canonical duty. Members of the Synod who are absent without good reason are subject to fraternal admonition.

9. B exceptional cases The quorum of the Holy Synod consists of 2/3 of its members.

10. Meetings of the Holy Synod are convened by the Patriarch of Moscow and All Rus' (Locum Tenens). In the event of the death of the Patriarch, no later than on the third day, the Patriarchal Vicar - Metropolitan of Krutitsky and Kolomna - convenes a meeting of the Holy Synod to elect a Locum Tenens.

11. As a rule, meetings of the Holy Synod are closed. Members of the Holy Synod are seated according to the protocol adopted in the Russian Orthodox Church.

12. The Holy Synod works on the basis of an agenda presented by the chairman and approved by the Holy Synod at the beginning of the first meeting. Questions requiring preliminary study are sent by the chairman to the members of the Holy Synod in advance. Members of the Holy Synod may make proposals on the agenda and raise issues with prior notification of the chairman.

13. The Chairman presides over the meetings in accordance with the adopted rules.

14. In the event that the Patriarch of Moscow and All Rus', for any reason, is temporarily unable to perform chairmanship duties in the Holy Synod, the duties of the chairman are performed by the oldest permanent member of the Holy Synod by episcopal consecration. The Temporary Chairman of the Holy Synod is not a canonical Locum Tenens.

15. The secretary of the Holy Synod is the manager of the affairs of the Moscow Patriarchate. The secretary is responsible for preparing the materials necessary for the Holy Synod and compiling the journals of the meetings.

16. Matters in the Holy Synod are decided by the general consent of all members participating in the meeting or by a majority vote. In case of equality of votes, the vote of the chairman is decisive.

17. No one present in the Holy Synod may abstain from voting.

18. Each of the members of the Holy Synod, in case of disagreement with by decision may submit a separate opinion, which he must declare at the same meeting outlining his reasons and submit in writing no later than three days from the date of the meeting. Individual opinions are attached to the case without stopping its decision.

19. The chairman does not have the right, by his own authority, to remove from discussion the matters proposed on the agenda, to prevent their decision or to suspend the implementation of such decisions.

20. In those cases when the Patriarch of Moscow and All Rus' admits that the decision made will not bring benefit and benefit to the Church, he protests. The protest must be made at the same meeting and then stated in in writing within seven days. After this period, the case is again considered by the Holy Synod. If the Patriarch of Moscow and All Rus' does not find it possible to agree with the new decision of the case, then it is suspended and referred to the Council of Bishops for consideration. If it is impossible to postpone the matter and a decision must be made immediately, the Patriarch of Moscow and All Rus' acts at his own discretion. The decision made in this way is submitted for consideration to an extraordinary Council of Bishops, on which the final resolution of the issue depends.

21. When the Holy Synod is considering a case of a complaint against members of the Holy Synod, the interested person may be present at the meeting and give explanations, but when the case is resolved, the accused member of the Holy Synod is obliged to leave the meeting room. When considering a complaint against the chairman, he transfers the chairmanship to the oldest hierarch according to episcopal consecration from among the permanent members of the Holy Synod.

22. All journals and resolutions of the Holy Synod are signed first by the chairman, then by all members present at the meeting, at least some of them did not agree with the decision made and submitted a separate opinion on it.

23. The determinations of the Holy Synod come into force after they are signed and are not subject to revision, except in cases where new data are presented that change the essence of the matter.

24. The Chairman of the Holy Synod exercises supreme supervision over the exact implementation of the adopted resolutions.

25. The duties of the Holy Synod include:

a) care for intact storage and interpretation Orthodox faith, normal Christian morality and piety;

b) serving the internal unity of the Russian Orthodox Church;

c) maintaining unity with other Orthodox Churches;

d) organizing the internal and external activities of the Church and resolving issues of general church significance arising in connection with this;

e) interpretation of canonical decrees and resolution of difficulties associated with their application;

f) regulation of liturgical issues;

g) issuing disciplinary decisions concerning clergy, monastics and church workers;

h) assessment of the most important events in the field of interchurch, interfaith and interreligious relations;

i) maintaining interfaith and interreligious ties, both on the canonical territory of the Moscow Patriarchate and beyond its borders;

j) coordination of the actions of the entire Russian Orthodox Church in its efforts to achieve peace and justice;

k) expression of pastoral concern for social problems;

l) addressing special messages to all children of the Russian Orthodox Church;

m) maintaining proper relations between the Church and the state in accordance with this Charter and current legislation;

o) approval of the statutes of Self-Governing Churches, Exarchates and Metropolitan Districts;

o) adoption of civil statutes of the Russian Orthodox Church and its canonical divisions, as well as introducing changes and additions to them;

p) consideration of the journals of the Synods of the Exarchates and Metropolitan Districts;

c) resolving issues related to the establishment or abolition of canonical divisions of the Russian Orthodox Church accountable to the Holy Synod with subsequent approval at the Council of Bishops;

r) establishing the procedure for ownership, use and disposal of buildings and property of the Russian Orthodox Church;

s) approval of decisions of the highest church court in cases provided for by the Regulations on the Church Court;

f) canonization of locally venerated saints and submission of the issue of their church-wide glorification to the Council of Bishops.

26. Holy Synod:

a) elects, appoints, in exceptional cases moves bishops and dismisses them;

b) calls bishops to attend the Holy Synod;

c) if necessary, on the recommendation of the Patriarch of Moscow and All Rus', considers the reports of bishops on the state of the dioceses and makes decisions on them;

d) through its members, inspects the activities of bishops whenever it deems it necessary;

e) determines the content of bishops.

27. The Holy Synod appoints:

a) heads of synodal institutions and, on their recommendation, their deputies;

b) rectors of theological academies and seminaries, abbots (abbesses) and governors of monasteries;

c) bishops, clergy and laity to undergo responsible obedience in distant countries;

d) on the proposal of the Patriarch of Moscow and All Rus', members of the Supreme Church Council from among the heads of synodal or other church-wide institutions, divisions of the Moscow Patriarchate;

e) on the proposal of the Patriarch of Moscow and All Rus', members of the Inter-Council Presence.

f) The Holy Synod confirms diocesan bishops in the position of sacred archimandrites of especially significant monasteries, according to their proposal.

28. The Holy Synod may create commissions or other working bodies to care for:

a) on solving important theological problems related to the internal and external activities of the Church;

b) about storing text Holy Scripture, about its translations and publication;

c) on storing the text of liturgical books, on its correction, editing and publication;

d) about the canonization of saints;

e) on the publication of collections of holy canons, textbooks and teaching aids for spiritual educational institutions, theological literature, official periodicals and other necessary literature;

f) on improving the theological, spiritual and moral training of the clergy and on the activities of religious educational institutions;

g) about mission, catechesis and religious education;

h) about the state of spiritual enlightenment;

i) about the affairs of monasteries and monastics;

j) about works of mercy and charity;

k) about the proper state of church architecture, icon painting, singing and applied arts;

l) about church monuments and antiquities under the jurisdiction of the Russian Orthodox Church;

m) on the production of church utensils, candles, vestments and everything necessary to maintain liturgical tradition, splendor and decorum in churches;

o) o pension provision clergy and church workers;

n) about solving economic problems.

29. Carrying out the leadership of synodal institutions, the Holy Synod:

a) approves regulations (statutes) on their activities;

b) approves the annual work plans of synodal institutions and accepts their reports;

c) makes decisions on the most important aspects current work of synodal institutions;

d) if necessary, carries out an audit of such institutions.

30. The Holy Synod approves the church-wide spending plan and, if necessary, considers the estimates of synodal institutions, religious educational institutions, as well as relevant financial reports.

31. In caring for dioceses, monasteries and religious educational institutions, the Holy Synod:

a) forms and abolishes Exarchates, Metropolitan districts, metropolises and dioceses, determines (changes) their boundaries and names with subsequent approval by the Council of Bishops;

b) adopts standard regulations on diocesan institutions;

c) approves the statutes of monasteries and carries out general supervision of monastic life;

d) establishes stauropegia;

e) on the recommendation of the Educational Committee, approves standard charters and standard curriculum theological educational institutions, as well as standard programs of theological seminaries;

f) ensures that the actions of all church authorities in dioceses, deaneries and parishes comply with legal regulations;

g) if necessary, conducts audits.

32. The Holy Synod issues conclusions on controversial issues arising in connection with the interpretation of this Charter.