Locum Tenens of the Patriarchal Throne
Job(in the world John) - Patriarch of Moscow and All Rus'. On the initiative of Saint Job, transformations were carried out in the Russian Church, as a result of which 4 metropolises were included in the Moscow Patriarchate: Novgorod, Kazan, Rostov and Krutitsa; New dioceses were established, more than a dozen monasteries were founded.
Patriarch Job was the first to put the business of printing on a broad basis. With the blessing of Saint Job, the following were published for the first time: the Lenten Triodion, the Colored Triodion, the Octoechos, the General Menaion, the Official of the Bishop's Ministry and the Service Book.
During the Time of Troubles, Saint Job was actually the first to lead the Russians’ opposition to the Polish-Lithuanian invaders. On April 13, 1605, Patriarch Job, who refused to swear allegiance to False Dmitry I, was deposed and, having suffered many reproaches, was exiled to the Staritsa Monastery. After the overthrow of False Dmitry I, Saint Job was unable to to return to the First Hierarchal Throne, he blessed Metropolitan Hermogenes of Kazan to his place. Patriarch Job died peacefully on June 19, 1607. In 1652, under Patriarch Joseph, the incorrupt and fragrant relics of St. Job were transferred to Moscow and placed next to the tomb of Patriarch Joasaph (1634-1640). Many healings occurred from the relics of Saint Job.
His memory is celebrated by the Russian Orthodox Church on April 5/18 and June 19/July 2.
Hermogenes(in the world Ermolai) (1530-1612) - Patriarch of Moscow and All Rus'. The patriarchate of St. Hermogenes coincided with the difficult times of the Time of Troubles. With special inspiration, His Holiness the Patriarch opposed the traitors and enemies of the Fatherland who wanted to enslave the Russian people, introduce Uniateism and Catholicism in Russia, and eradicate Orthodoxy.
Muscovites, under the leadership of Kozma Minin and Prince Dmitry Pozharsky, raised an uprising, in response to which the Poles set fire to the city and took refuge in the Kremlin. Together with Russian traitors, they forcibly removed the holy Patriarch Hermogenes from the Patriarchal Throne and took him into custody in the Chudov Monastery.” Patriarch Hermogenes blessed the Russian people for their liberation feat.
Saint Hermogenes languished in severe captivity for more than nine months. On February 17, 1612, he died a martyr from hunger and thirst. The liberation of Russia, for which Saint Hermogenes stood with such indestructible courage, was successfully completed by the Russian people through his intercession.
The body of the Holy Martyr Hermogenes was buried with due honor in the Chudov Monastery. The holiness of the Patriarchal feat, as well as his personality as a whole, was illuminated from above later - during the opening in 1652 of the shrine containing the relics of the saint. 40 years after his death, Patriarch Hermogenes lay as if alive.
With the blessing of Saint Hermogenes, the service to the Holy Apostle Andrew the First-Called was translated from Greek into Russian and the celebration of his memory was restored in the Assumption Cathedral. Under the supervision of the High Hierarch, new presses were made for printing liturgical books and a new printing house was built, which was damaged during the fire of 1611, when Moscow was set on fire by the Poles.
In 1913, the Russian Orthodox Church glorified Patriarch Hermogenes as a saint. His memory is celebrated on May 12/25 and February 17/March 1.
Filaret(Romanov Fedor Nikitich) (1554-1633) - Patriarch of Moscow and All Rus', father of the first tsar of the Romanov dynasty. Under Tsar Theodore Ioannovich, a noble boyar, under Boris Godunov he fell into disgrace, was exiled to a monastery and tonsured a monk. In 1611, while on an embassy in Poland, he was captured. In 1619 he returned to Russia and until his death he was the de facto ruler of the country under his sick son, Tsar Mikhail Feodorovich.
Joasaph I- Patriarch of Moscow and All Rus'. Tsar Mikhail Fedorovich, notifying the four Ecumenical Patriarchs of the death of his father, also wrote that “Pskov Archbishop Joasaph, a prudent, truthful, reverent man and taught all virtue, was elected and installed Patriarch of the Great Russian Church as Patriarch.” Patriarch Joasaph I was elevated to the chair of the Moscow Patriarch by with the blessing of Patriarch Filaret, who himself designated a successor.
He continued the publishing works of his predecessors, doing a great job of collating and correcting liturgical books. During the relatively short reign of Patriarch Joasaph, 3 monasteries were founded and 5 previous ones were restored.
Joseph- Patriarch of Moscow and All Rus'. Strict adherence to church statutes and laws became a characteristic feature of the ministry of Patriarch Joseph. In 1646, before the onset of Lent, Patriarch Joseph sent out a district order to the entire clergy and all Orthodox Christians to observe the upcoming fast in purity. This district message of Patriarch Joseph, as well as the tsar’s decree of 1647 banning work on Sundays and holidays and limiting trade on these days, contributed to the strengthening of faith among the people.
Patriarch Joseph paid great attention to the cause of spiritual enlightenment. With his blessing, a theological school was founded in Moscow at the St. Andrew's Monastery in 1648. Under Patriarch Joseph, as well as under his predecessors, liturgical and church teaching books were published throughout Russia. In total, under Patriarch Joseph, over 10 years, 36 book titles were published, of which 14 had not been published previously in Rus'. During the years of Patriarchate Joseph, the relics of the holy saints of God were repeatedly discovered and miraculous icons were glorified.
The name of Patriarch Joseph will forever remain on the tablets of history due to the fact that it was this archpastor who managed to take the first steps towards the reunification of Ukraine (Little Russia) with Russia, although the reunification itself took place in 1654 after the death of Joseph under Patriarch Nikon.
Nikon(in the world Nikita Minich Minin) (1605-1681) - Patriarch of Moscow and All Rus' since 1652. The Patriarchate of Nikon constituted an entire era in the history of the Russian Church. Like Patriarch Philaret, he had the title of “Great Sovereign,” which he received in the first years of his Patriarchate due to the special favor of the Tsar towards him. He took part in solving almost all national affairs. In particular, with the active assistance of Patriarch Nikon, the historical reunification of Ukraine with Russia took place in 1654. The lands of Kievan Rus, once seized by Polish-Lithuanian magnates, became part of the Moscow state. This soon led to the return of the original Orthodox dioceses of Southwestern Rus' to the bosom of the Mother - the Russian Church. Soon Belarus was reunited with Russia. The title of the Patriarch of Moscow “Great Sovereign” was supplemented by the title “Patriarch of All Great and Little and White Russia”.
But Patriarch Nikon showed himself to be especially zealous as a church reformer. In addition to streamlining the divine service, he replaced the two-fingered sign with the three-fingered one during the sign of the cross, and corrected the liturgical books according to Greek models, which is his immortal, great service to the Russian Church. However, the church reforms of Patriarch Nikon gave rise to the Old Believer schism, the consequences of which darkened the life of the Russian Church for several centuries.
The high priest encouraged church construction in every possible way; he himself was one of the best architects of his time. Under Patriarch Nikon, the richest monasteries of Orthodox Rus' were built: Resurrection Monastery near Moscow, called the “New Jerusalem”, Iversky Svyatoozersky in Valdai and Krestny Kiyostrovsky in Onega Bay. But Patriarch Nikon considered the main foundation of the earthly Church to be the height of the personal life of the clergy and monasticism. Throughout his life, Patriarch Nikon never ceased to strive for knowledge and learn something. He collected a rich library. Patriarch Nikon studied Greek, studied medicine, painted icons, mastered the skill of making tiles... Patriarch Nikon strove to create Holy Rus' - a new Israel. Preserving a living, creative Orthodoxy, he wanted to create an enlightened Orthodox culture and learned it from the Orthodox East. But some of the measures carried out by Patriarch Nikon infringed on the interests of the boyars and they slandered the Patriarch before the Tsar. By the decision of the Council, he was deprived of the Patriarchate and sent to prison: first to Ferapontov, and then, in 1676, to the Kirillo-Belozersky Monastery. At the same time, however, the church reforms he carried out were not only not canceled, but received approval.
The deposed Patriarch Nikon remained in exile for 15 years. Before his death, Tsar Alexei Mikhailovich asked Patriarch Nikon for forgiveness in his will. The new Tsar Theodore Alekseevich decided to return Patriarch Nikon to his rank and asked him to return to the Resurrection Monastery he founded. On the way to this monastery, Patriarch Nikon peacefully departed to the Lord, surrounded by manifestations of the great love of the people and his disciples. Patriarch Nikon was buried with due honors in the Resurrection Cathedral of the New Jerusalem Monastery. In September 1682, letters from all four Eastern Patriarchs were delivered to Moscow, releasing Nikon from all punishments and restoring him to the rank of Patriarch of All Rus'.
Joasaph II- Patriarch of Moscow and All Rus'. The Great Moscow Council of 1666-1667, which condemned and deposed Patriarch Nikon and anathematized the Old Believers as heretics, elected a new Primate of the Russian Church. Archimandrite Joasaph of the Trinity-Sergius Lavra became the Patriarch of Moscow and All Rus'.
Patriarch Joasaph paid very significant attention to missionary activity, especially on the outskirts of the Russian state, which were just beginning to be developed: in the Far North and Eastern Siberia, especially in Transbaikalia and the Amur basin, along the border with China. In particular, with the blessing of Joasaph II, the Spassky Monastery was founded near the Chinese border in 1671.
The great merit of Patriarch Joasaph in the field of healing and intensifying the pastoral activity of the Russian clergy should be recognized as the decisive actions he took aimed at restoring the tradition of delivering a sermon during the service, which by that time had almost died out in Rus'.
During the patriarchate of Joasaph II, extensive book publishing activities continued in the Russian Church. During the short period of the primacy of Patriarch Joasaph, not only numerous liturgical books were printed, but also many publications of doctrinal content. Already in 1667, “The Tale of the Conciliar Acts” and “The Rod of Government,” written by Simeon of Polotsk to expose the Old Believer schism, were published, then the “Big Catechism” and “Small Catechism” were published.
Pitirim- Patriarch of Moscow and All Rus'. Patriarch Pitirim accepted the rank of First Hierarch at a very old age and ruled the Russian Church for only about 10 months, until his death in 1673. He was a close associate of Patriarch Nikon and after his deposition became one of the contenders for the Throne, but he was elected only after the death of Patriarch Joasaph II.
On July 7, 1672, in the Assumption Cathedral of the Moscow Kremlin, Metropolitan Pitirim of Novgorod was elevated to the Patriarchal Throne; already very ill, Metropolitan Joachim was called to administrative affairs.
After a ten-month, unremarkable patriarchate, he died on April 19, 1673.
Joachim(Savelov-First Ivan Petrovich) - Patriarch of Moscow and All Rus'. Due to the illness of Patriarch Pitirim, Metropolitan Joachim was involved in the affairs of the Patriarchal administration, and on July 26, 1674 he was elevated to the Primate See.
His efforts were aimed at fighting against foreign influence on Russian society.
The High Hierarch was distinguished by his zeal for the strict fulfillment of church canons. He revised the rites of the liturgy of the saints and eliminated some inconsistencies in liturgical practice. In addition, Patriarch Joachim corrected and published the Typicon, which is still used in the Russian Orthodox Church almost unchanged.
In 1678, Patriarch Joachim expanded the number of almshouses in Moscow, supported by church funds.
With the blessing of Patriarch Joachim, a theological school was founded in Moscow, which laid the foundation for the Slavic-Greek-Latin Academy, which in 1814 was transformed into the Moscow Theological Academy.
In the field of public administration, Patriarch Joachim also showed himself to be an energetic and consistent politician, actively supporting Peter I after the death of Tsar Theodore Alekseevich.
Adrian(in the world? Andrey) (1627-1700) - Patriarch of Moscow and All Rus' since 1690. On August 24, 1690, Metropolitan Adrian was elevated to the All-Russian Patriarchal Throne. In his speech during the enthronement, Patriarch Adrian called on the Orthodox to keep the canons intact, maintain peace, and protect the Church from heresies. In the “District Message” and “Admonition” to the flock, consisting of 24 points, Patriarch Adrian gave spiritually useful instructions to each of the classes. He did not like barbering, smoking, the abolition of Russian national clothing and other similar everyday innovations of Peter I. Patriarch Adrian understood and understood the useful and truly important initiatives of the Tsar, aimed at the good dispensation of the Fatherland (building a fleet, military and socio-economic transformations). supported.
(Yavorsky Simeon Ivanovich) - Metropolitan of Ryazan and Murom, patriarchal locum tenens of the Moscow throne.
He studied at the famous Kiev-Mohyla College, the center of southern Russian education at that time.
In which he studied until 1684. To enter the Jesuit school, Yavorsky, like his other contemporaries, converted to Catholicism. In southwest Russia this was commonplace.
Stefan studied philosophy in Lviv and Lublin, and then theology in Vilna and Poznan. In Polish schools he became thoroughly acquainted with Catholic theology and acquired a hostile attitude towards Protestantism.
In 1689, Stefan returned to Kyiv, repented of his renunciation of the Orthodox Church and was accepted back into its fold.
In the same year he became a monk and underwent monastic obedience at the Kiev Pechersk Lavra.
At the Kyiv College he worked his way up from a teacher to a professor of theology.
Stefan became a famous preacher and in 1697 was appointed abbot of the St. Nicholas Desert Monastery, which was then located outside of Kyiv.
After a sermon delivered on the occasion of the death of the royal governor A.S. Shein, which was noted by Peter I, he was ordained a bishop and appointed Metropolitan of Ryazan and Murom.
On December 16, 1701, after the death of Patriarch Adrian, by order of the Tsar, Stefan was appointed locum tenens of the patriarchal throne.
Stephen's church and administrative activities were insignificant; the power of the locum tenens, compared with the patriarch, was limited by Peter I. In spiritual matters, in most cases, Stephen had to confer with the council of bishops.
Peter I kept him with him until his death, carrying out under his sometimes forced blessing all the reforms that were unpleasant for Stephen. Metropolitan Stephen did not have the strength to openly break with the tsar, and at the same time he could not come to terms with what was happening.
In 1718, during the trial of Tsarevich Alexei, Tsar Peter I ordered Metropolitan Stephen to come to St. Petersburg and did not allow him to leave until his death, thereby depriving him of even that insignificant power that he partially enjoyed.
In 1721 the Synod was opened. The Tsar appointed Metropolitan Stefan as President of the Synod, who was least sympathetic to this institution than anyone else. Stefan refused to sign the protocols of the Synod, did not attend its meetings and had no influence on synodal affairs. The tsar, obviously, kept him only in order, using his name, to give a certain sanction to the new institution. During his entire stay in the Synod, Metropolitan Stephen was under investigation for political matters as a result of constant slander against him.
Metropolitan Stefan died on November 27, 1722 in Moscow, on Lubyanka, in the Ryazan courtyard. On the same day, his body was taken to the Trinity Church at the Ryazan courtyard, where it stood until December 19, that is, until the arrival of Emperor Peter I and members of the Holy Synod in Moscow. On December 20, the funeral service for Metropolitan Stephen took place in the Church of the Assumption of the Most Pure Mother of God, called Grebnevskaya.
Tikhon(Belavin Vasily Ivanovich) - Patriarch of Moscow and All Rus'. In 1917, the All-Russian Local Council of the Russian Orthodox Church restored the Patriarchate. The most important event in the history of the Russian Church took place: after two centuries of forced headlessness, it again found its Primate and High Hierarch.
Metropolitan Tikhon of Moscow and Kolomna (1865-1925) was elected to the Patriarchal Throne.
Patriarch Tikhon was a true defender of Orthodoxy. Despite all his gentleness, goodwill and good nature, he became unshakably firm and unyielding in church affairs, where necessary, and above all in protecting the Church from her enemies. The true Orthodoxy and strength of character of Patriarch Tikhon came to light especially clearly during the time of the “renovationism” schism. He stood as an insurmountable obstacle in the way of the Bolsheviks before their plans to decompose the Church from within.
His Holiness Patriarch Tikhon took the most important steps towards normalizing relations with the state. The messages of Patriarch Tikhon proclaim: “The Russian Orthodox Church ... must and will be the One Catholic Apostolic Church, and any attempts, no matter from whose side they come, to plunge the Church into a political struggle must be rejected and condemned” (from the Appeal dated July 1, 1923 G.)
Patriarch Tikhon aroused the hatred of representatives of the new government, who constantly persecuted him. He was either imprisoned or kept under “house arrest” in the Moscow Donskoy Monastery. The life of His Holiness was always under threat: an attempt was made on his life three times, but he fearlessly went to perform divine services in various churches in Moscow and beyond. The entire Patriarchate of His Holiness Tikhon was a continuous feat of martyrdom. When the authorities made him an offer to go abroad for permanent residence, Patriarch Tikhon said: “I will not go anywhere, I will suffer here along with all the people and fulfill my duty to the limit set by God.” All these years he actually lived in prison and died in struggle and sorrow. His Holiness Patriarch Tikhon died on March 25, 1925, on the feast of the Annunciation of the Most Holy Theotokos, and was buried in the Moscow Donskoy Monastery.
Peter(Polyansky, in the world Pyotr Fedorovich Polyansky) - bishop, Metropolitan of Krutitsky, patriarchal locum tenens from 1925 until the false report of his death (late 1936).
According to the will of Patriarch Tikhon, Metropolitans Kirill, Agafangel or Peter were to become locum tenens. Since Metropolitans Kirill and Agathangel were in exile, Metropolitan Peter of Krutitsky became the locum tenens. As a locum tenens he provided great assistance to prisoners and exiles, especially clergy. Vladyka Peter resolutely opposed renewal. He refused to make a call for loyalty to the Soviet regime. Endless prisons and concentration camps began. During interrogation in December 1925, he stated that the Church could not approve of the revolution: “The social revolution is built on blood and fratricide, which the Church cannot admit.”
He refused to relinquish the title of patriarchal locum tenens, despite threats to extend his prison sentence. In 1931, he rejected the offer of the security officer Tuchkov to sign an agreement to cooperate with the authorities as an informant.
At the end of 1936, the Patriarchate received false information about the death of Patriarchal Locum Tenens Peter, as a result of which on December 27, 1936, Metropolitan Sergius assumed the title of Patriarchal Locum Tenens. In 1937, a new criminal case was opened against Metropolitan Peter. On October 2, 1937, the NKVD troika in the Chelyabinsk region sentenced him to death. On October 10 at 4 o'clock in the afternoon he was shot. The burial place remains unknown. Glorified as New Martyrs and Confessors of Russia by the Council of Bishops in 1997.
Sergius(in the world Ivan Nikolaevich Stragorodsky) (1867-1944) - Patriarch of Moscow and All Rus'. Famous theologian and spiritual writer. Bishop since 1901. After the death of the holy Patriarch Tikhon, he became the patriarchal locum tenens, that is, the actual primate of the Russian Orthodox Church. In 1927, during a difficult time both for the Church and for the entire people, he addressed the clergy and laity with a message in which he called on the Orthodox to be loyal to the Soviet regime. This message caused mixed assessments both in Russia and among the emigrants. In 1943, at the turning point of the Great Patriotic War, the government decided to restore the patriarchate, and at the Local Council Sergius was elected Patriarch. He took an active patriotic position, called on all Orthodox Christians to tirelessly pray for victory, and organized a fundraiser to help the army.
Alexy I(Simansky Sergei Vladimirovich) (1877-1970) - Patriarch of Moscow and All Rus'. Born in Moscow, graduated from the Faculty of Law of Moscow University and the Moscow Theological Academy. Bishop since 1913, during the Great Patriotic War he served in Leningrad, and in 1945 he was elected Patriarch at the Local Council.
Pimen(Izvekov Sergey Mikhailovich) (1910-1990) - Patriarch of Moscow and All Rus' since 1971. Participant of the Great Patriotic War. He was persecuted for professing the Orthodox faith. He was imprisoned twice (before the war and after the war). Bishop since 1957. He was buried in the crypt (underground chapel) of the Assumption Cathedral of the Holy Trinity Lavra of St. Sergius.
Alexy II(Ridiger Alexey Mikhailovich) (1929-2008) - Patriarch of Moscow and All Rus'. Graduated from the Leningrad Theological Academy. Bishop since 1961, since 1986 - Metropolitan of Leningrad and Novgorod, in 1990 elected Patriarch at the Local Council. Honorary member of many foreign theological academies.
Kirill(Gundyaev Vladimir Mikhailovich) (born 1946) - Patriarch of Moscow and All Rus'. Graduated from the Leningrad Theological Academy. In 1974 he was appointed rector of the Leningrad Theological Academy and Seminary. Bishop since 1976. In 1991 he was elevated to the rank of metropolitan. In January 2009, he was elected Patriarch at the Local Council.
“Patriarch of Moscow and All Rus'” - with all its ancient solemnity, this title has firmly entered modern media circulation. Whose patriarch is more important, more ancient, more authoritative? - we ask these questions as modern ones. "RG" discusses the history of the patriarchate in Russia with Sergei Perevezentsev, Doctor of Historical Sciences, Professor at Moscow State University and Dean of the Faculty of History and Philology of the Russian Orthodox University.
How and why did we have a patriarchate?
Sergey Perevezentsev: The patriarchate in Rus' officially arose at the end of the 16th century. But back in the middle of the 15th century, the famous Union of Florence took place, at which the Patriarch of Constantinople recognized the primacy of the Pope and agreed to profess Catholic dogmas in the Orthodox Church. The majority of the Orthodox world (including in Constantinople itself) perceived the news of union extremely critically. And in Rus' as well. The Greek Metropolitan, who came to Moscow from the Council of Florence and announced this news, was soon simply expelled from the country. And when in 1453 the Ottoman Turks took Constantinople and the Byzantine Empire perished, in Rus' this was perceived as God’s punishment for betraying the faith. Since the end of the 15th century, the desire of Russian theologians, politicians and thinkers to affirm the idea that there was only one independent Orthodox power left in the world - Rus', Russia - became noticeable. All Eastern Christians, who hoped that Russia would liberate them from Turkish rule, agreed with this growing sense of uniqueness. As a result, in the middle of the 15th century, autocephaly (independent self-government) of the Russian metropolis was established, and 150 years later, the patriarchate was established, the fifth after the previous four. The Patriarchs of Constantinople, Antioch, Alexandria and Jerusalem have existed since ancient times, around the 4th century. In Rus' they were all called Ecumenical and were considered the main ones in resolving theological issues. But until the middle of the 17th century, a critical attitude towards the Greek Church remained; it was believed that the Greeks had betrayed the faith. Only the church reform of Patriarch Nikon and Tsar Alexei Mikhailovich in the middle of the 17th century transferred the rules of the Greek Church to Rus', but it also led to a schism; many did not accept the innovations and became “Old Believers.”
How many patriarchs are there in the world today, what is their hierarchy and significance?
Sergey Perevezentsev: Today the existence of 15 local Orthodox churches is officially recognized. They are not necessarily headed by patriarchs; they may also be headed (as, for example, in the Greek Church) by an archbishop. In the Orthodox tradition there is no rule of a single head of the entire church. The heads of each of the local churches are equal to each other and are independent in making decisions in the church territories subordinate to them. The interference of other churches gives rise to political conflicts. Such a conflict currently exists between the Antioch and Jerusalem Patriarchates over Orthodox parishes in Qatar.
Did it also lead to the impossibility of convening a truly Pan-Orthodox Council in Crete?
Sergey Perevezentsev: Yes, this is one of the reasons for the refusal of the Church of Antioch to participate in the Council in Crete. A conflict over some canonical territories also exists between the Serbian and Romanian churches. In the 90s, there was a conflict between the Patriarch of Constantinople and the Russian Orthodox Church, when part of the Estonian parishes went under the rule of Constantinople. Although from a canonical point of view he did not have the right to take over these parishes. But these conflicts also highlight an important thing: in the Orthodox Church there is no single head to whom everyone must obey. This has been the tradition of the Pope since ancient times, and in many ways it served to divide the churches in the 11th century. The Patriarch of Constantinople is by no means the “chief” in the Orthodox Church, only the “senior in honor” - a certain seniority is recognized, but not legal, but moral.
Have the names of patriarchal titles changed?
Sergey Perevezentsev: Certainly. The patriarch is also a bishop, and the episcopal title usually includes the names of those territories over which the authority of a particular church extended. After the annexation of Little and White Rus' in the second half of the 17th century, the Moscow Patriarch began to bear the title of Patriarch of White and Little Rus'. In the 19th century there was no longer the concept of Rus', they said: Russia.
But today we say “...all Rus',” but the word “Rus” has now come to mean the whole world, which is spiritually and culturally connected with our church?
Sergey Perevezentsev: Yes, behind this is the idea of the Russian World. Not political, not marked by state borders, not connected with any expansion, but the spiritual world. The word “Rus” means the spiritual connection of people living in different parts of the Earth, but professing Orthodoxy and recognizing the values of the Russian world as the main ones for themselves.
How do you explain the almost two-century gap in the history of the patriarchate? How important was its revival at the beginning of the 20th century?
Sergey Perevezentsev: During this period of Russian history, the Church found itself subordinate to the state. This process began long before the reign of Tsar Peter the Great. Even during the time of his father, Alexei Mikhailovich, attempts were made to subordinate the Church to the state in the economic, political, and judicial sense, but this trend finally prevailed in the 18th and 19th centuries. The results were inconsistent. On the one hand, the Church received direct state support, for example, in its missionary activities in the East. It was in the 18th and 19th centuries that the great Orthodox missionaries became famous - Innocent of Irkutsk, Innocent of Moscow, who enlightened Siberia and Alaska. But, on the other hand, all state sins were blamed on the Church - in popular opinion. And this had a serious negative impact. It is not without reason that at the end of the 19th and beginning of the 20th century, a movement for the restoration of the patriarchate arose in both Russian intellectual and priestly circles. Even before the First World War, a Council was planned at which this issue was to be resolved. And Tsar Nicholas II supported this cause. The war did not allow it to be carried out. And today, it seems to me, the Church should be an independent organization.
What were the patriarchs like as individuals? There are saints among them. Perhaps there are also losers?
Sergey Perevezentsev: Being a patriarch is a tough job. After all, he bears spiritual, moral, physical, legal responsibility for the entire Church. Not to mention the fact that a person holding this highest position must be an ideal of moral purity. Because it is through him that the church itself is most often perceived.
It must be said that most of the heads of the Russian Church, starting from the 11th century (from the time of the first metropolitans), were people of very high culture, deep experts and followers of Christian doctrine. It's hard to name someone who has outright done something bad. True, one bishop at the beginning of the 17th century, under False Dmitry I, agreed to take the patriarchal throne after the first Russian Patriarch Job was forcibly removed from him and sent to live out his life in a monastery. But he later fled from Moscow and is now not remembered among the patriarchs.
First Patriarch of Moscow Job. In 1989 he was glorified as a saint. Photo: wikipedia.org
What place does the Patriarch of Moscow and All Rus' occupy among other patriarchs?
Sergey Perevezentsev: Nominally - fifth. The first four come first. But in fact, the Russian Orthodox Church is now the largest in terms of the number of churchgoers. Its parishes are located all over the world. Therefore, in fact, the Russian Orthodox Church now occupies a position equal to Constantinople. And in terms of authority, she is one of the most influential. It is no coincidence that no one paid attention to the quite frequent meetings of the Patriarch of Constantinople with the Pope of Rome in recent years, but the meeting of His Holiness Patriarch Kirill with him caused a huge stir.
A Brief History of the Russian Patriarchate
The Patriarchate in Moscow was established in 1589. The first patriarch was Job. In 1721 it was abolished. The so-called synodal period followed in the history of the Russian Orthodox Church, when it was governed by the Holy Synod. In 1917, at the All-Russian Local Council, the patriarchate was restored. Metropolitan Tikhon (Bellavin) of Moscow became Patriarch.
How the name of the patriarchal title changed
The first Patriarch Job was called "the Most Holy Patriarch of the reigning city of Moscow and the Great Russian Kingdom" and "Patriarch of the reigning city of Moscow and all Russia."
“Patriarch of All Russia and All Northern Countries” - this is how the title usually sounded until the time of Peter the Great. “By the grace of God, great lord and sovereign, archbishop of the reigning city of Moscow and all great, small and white Russia and all northern countries and Pomoria and many states, Patriarch” - this is how Patriarch Nikon wrote his title. On the tomb of Patriarch Adrian, his title is written as follows: Archbishop of Moscow and all Russia and all northern countries, Patriarch.
Patriarch Tikhon bore the title "Moscow and All Russia". The modern form “His Holiness Patriarch of Moscow and All Rus'” was chosen by Patriarch Sergius (Stragorodsky) in 1943, but it was also used in antiquity.
A candidate for patriarch must be, according to the Church Charter, a bishop of the Russian Orthodox Church, at least 40 years old, have a higher theological education and sufficient experience in church administration of the diocese. The rank of patriarch is for life.
The establishment of the patriarchate in Russia took place in 1589. Metropolitan Job became the first Russian patriarch. At this time, Boris Godunov actually ruled the country. For his government, this was an important achievement and strengthened Russia’s authority in the international arena.
The situation in the Orthodox world
The establishment of the patriarchate in Russia was preceded by a difficult situation in the Christian world. Back in the 14th century, Byzantium fell and Constantinople was captured. After this, most of the eastern churches became dependent on the Turkish sultans. Russia remained virtually the only independent Orthodox state in the world.
Since then, the Christian East has often looked at Russia as the main defender of Orthodoxy.
Joachim's visit
Knowing about Godunov’s ambition, one cannot help but admit that he was a true patriot and statesman. He carried out a number of important reforms, the establishment of the patriarchate was one of them. All of them were aimed at strengthening the power and international influence of the Russian state.
The first step in establishing the patriarchate was the organization of the visit of Patriarch Joachim to Moscow in 1586. He was greeted with great honor. This was the first time that the Eastern Patriarch came to Moscow.
During this visit, Godunov showed miracles of sophisticated diplomacy. Joachim was received with honor in the Kremlin; he was expecting a meeting with the Moscow Metropolitan Dionysius, but he was clearly in no hurry to see him. At the same time, the guest was invited to dinner with the king, which was incredibly honorable. While waiting for the meal, he was sent to the Assumption Cathedral of the Moscow Kremlin, where Dionysius was performing a service. Obviously, everything was carefully thought out. As soon as Joachim entered the cathedral, Dionysius was the first to bless him, this was unheard of insolence. His indignation fell on deaf ears; moreover, he was not even invited to go to the altar. The Patriarch stood at the back pillar of the Assumption Cathedral throughout the service.
The meaning of the action, which is believed to have been directed by Godunov, was to make it clear to Joachim that the Greek patriarchs come to the Russian Church exclusively for help and support, finding themselves in the role of supplicants. The Eastern patriarchy was clearly asked to think about correcting this injustice.
After this scandal, Joachim did not want to see Dionysius; further negotiations were conducted by Godunov himself. The guest was clearly not ready for the proposal to establish a patriarchate in Moscow, moreover, he could not make a decision on his own, but promised to consult with other Eastern patriarchs. The final word remained with Constantinople.
Delegation from Constantinople
In 1588, Jeremiah II arrived in Moscow, who held a post in Constantinople. As most historians believe today, on his way to the capital he did not yet imagine that he was expected to establish the patriarchate in Russia. He did not have time to discuss this with Joachim.
Soon after his arrival, Jeremiah found himself virtually under house arrest. All this time, complex and protracted negotiations were conducted, during which they tried to convince the Patriarch of Constantinople to transfer the rank to Moscow.
At that time, the country was ruled by the Tsar, the son of Ivan the Terrible, but the actual ruler was Prince Boris Godunov. It is believed that the establishment of the patriarchate in Russia was precisely his idea and merit. Therefore, even though Fyodor Ioannovich was the formal king, he did everything that his close associate advised him to do. Now you know under which tsar the establishment of the patriarchate in Russia became a reality.
Apparently, it was not easy to break the Constantinople delegation; it took almost a year. You will learn the date of establishment of the patriarchate in Russia from this article.
Jeremiah gives up
It was not until early 1589 that Jeremiah surrendered. The establishment of the patriarchate in Russia took place in February, and here we will continue to use a new style of chronology.
Patriarch Jeremiah was received with honor and respect. He was placed at the Ryazan courtyard, but, to his surprise, the guest was surrounded not only with honor, but also with supervision. The Patriarch was forbidden to communicate with anyone, especially with foreigners. He found himself in the situation of a bird caught in a golden cage.
At the same time, Jeremiah soon met with the king, he was presented with money, cups, velvet and sables. He, in turn, brought the relics of the saints. Further negotiations with the patriarch were conducted by Godunov. Boris acted subtly but persistently. It was necessary to convince that it was necessary to establish a patriarchate in Moscow. We managed to cope with this difficult diplomatic task brilliantly. They started by leaving Jeremiah alone in the courtyard for a very long time. He lived in complete prosperity, but did not see anyone, essentially being under house arrest.
At first, he categorically rejected the idea of the Moscow patriarchate, arguing that he could not resolve such an important issue alone. But the longer the imprisonment lasted, the greater the concessions Jeremiah made. Then Godunov invited him to stay in Russia and become the first patriarch. It is obvious that the conditions in which he lived were much better than those that he could afford in Constantinople. As historians suggest, this proposal was not made by Godunov himself, but by his people who were assigned to the Patriarch of Constantinople, so their opinion was unofficial, did not oblige anyone to anything, but still influenced the foreign guest.
They claim that Jeremiah actually decided to stay in Russia, not realizing that it was just a trap. Godunov did not need him in the role of Moscow patriarch. With this, real negotiations began, not about the move of the patriarch from Constantinople to Moscow, but about the establishment of his throne here. At the same time, modern historians do not rule out that perhaps this possibility was also considered as a backup option.
On the one hand, this would be beneficial for Moscow and the Orthodox world as a whole. received actual confirmation of succession from Constantinople, at the same time Western Rus', which was under the jurisdiction of the Patriarch of Constantinople, would come under the authority of Moscow.
But this project also had obvious disadvantages, which nevertheless forced Godunov to seek the local patriarchate, and not be content with Jeremiah’s move. After all, it was unknown how the Turks and Greeks would react to this. A new patriarch could be elected in Constantinople. In addition, Rus' has long been suspicious of the Greeks and did not trust them. It would have been too difficult for the Russian Tsar or Godunov himself to influence such a patriarch, and Boris needed a reliable ally in this place.
After weighing all the pros and cons, Godunov’s government decided to seek the establishment of the Russian patriarchate. Then subtle diplomacy came into play again. They began to offer Jeremiah to stay in Russia, but to live not in Moscow, but in Vladimir. Explaining this by the fact that in Moscow Job is already sitting on the metropolitan’s see, and also claiming that Vladimir is formally considered the first see in Rus', which had not been lost to Kyiv by that time.
Jeremiah really wanted to live in honor and wealth, without fear of new persecutions and humiliations from the Turks, which he could be subjected to in Constantinople. But at the same time, he understood that moving to Vladimir was absolutely unacceptable. It was a provincial, provincial town that was the ancient capital of the Russian Church in the distant past. Therefore, Jeremiah categorically rejected this option. He insisted that the patriarch must always be close to the sovereign, as was always the case in Constantinople, so he insisted on the option with Moscow.
New negotiations began, during which, apparently, he found himself in a hopeless situation, having made certain promises that he could not then refuse. The envoys of Tsar Fyodor Ioannovich began to insist that if Jeremiah himself did not want to be the Russian patriarch, then he should leave the patriarch from the local clergy.
Jeremiah tried to object, insisting that he could not make such a decision on his own, but eventually gave in. Long-term imprisonment certainly played a role.
As a result, in January 1589, Fyodor Ioannovich convened the Church Council and the Boyar Duma, declaring that Jeremiah did not want to be the patriarch in Vladimir, but for his sake to remove such a worthy metropolitan as Job from the Moscow see. impossible. In addition, the tsar noted that without knowledge of the peculiarities of Russian life and language, it would be difficult for him to fulfill his duties. After this, the question of establishing the patriarchate was considered virtually resolved by everyone.
Job was promoted to patriarch in the royal chambers, and not in the Assumption Cathedral, as the Patriarch of Constantinople proposed to do. And that was the intent. If the ceremony took place in the cathedral, then both Tsar Fyodor Ioannovich and Job should have thanked Jeremiah for the honor that he showed them. Therefore, it was decided to hold the ceremony in the royal chambers, so as not to raise the authority of the Patriarch of Constantinople too high.
After this solemn event, a ceremonial dinner took place in the sovereign's chambers. During it, Job left from time to time to travel around Moscow, sprinkling it with holy water. Everything came true as Godunov and his entourage had planned.
With the beginning of Great Lent, Jeremiah began to ask to leave for Constantinople. Godunov tried his best to dissuade him at first, citing the spring thaw and the need to complete all the documents necessary for the patriarch. As a result, Jeremiah agreed to draw up a Charter, which stated that all Eastern patriarchs agreed with the establishment of the patriarchate in the Russian state. Thus, the patriarchate was finally and officially assigned to the Russian Orthodox Church.
The councils in Constantinople, which took place in 1590 and 1593, confirmed that the establishment of the patriarchate in Russia is a legal act and cannot be disputed by anyone. In this regard, corresponding letters were sent to Russia.
First Moscow Patriarch
Metropolitan Job became the first Moscow patriarch. From this article you already know in what year the establishment of the patriarchate in Russia officially took place. Let's tell you more about the life of the first Russian patriarch.
Job himself was born in 1525. He was born in the town of Staritsa in the territory of modern Tver region.
At the local Assumption Monastery he received the makings of an education, and in 1556 he was accepted under the name Job. It is believed that Archimandrite Herman influenced him. At the monastery, Job studied reading and writing and the Bible.
In 1566, he began his ascent through the ranks of the Russian Orthodox Church. To begin with, he became abbot of the Assumption Monastery. Staritsa at that time was one of the centers of the oprichnina, which was established by the Russian Tsar Ivan the Terrible. The ruler drew attention to the intelligent and active abbot, appointing him archimandrite.
In 1571 he was transferred to Moscow, to the Simonov Monastery. And after 4 years he became the archimandrite of the Novospassky monastery, which the tsar himself visited more often than others.
In 1581, Job received the status of Bishop of Kolomna, and 5 years later he became Archbishop of Rostov.
Rapprochement with Boris Godunov
In the mid-1580s, Job became close to one of the tsar's favorites, Prince Boris Godunov, who subsequently actually seized power in the country. It was with the assistance of Godunov that the patriarchate was established in Russia in 1589. By that time, Job was already the Metropolitan of Moscow and the main contender for this position.
Having taken the place of the head of the Orthodox world, Job invariably supported Godunov in all his affairs and endeavors. Among the important events that his reign is remembered for, it is worth highlighting the canonization of St. Basil the Blessed, the spread of Christianity in the Volga region and Siberia, which Ivan the Terrible conquered. During the reign of Boris Godunov, these territories were finally and officially annexed to Russia.
The year of the establishment of the patriarchate in Russia became an important starting point for the growth of the country's influence in the Orthodox world. The number of printed liturgical books grew, and some neighboring countries even specifically turned to Russia for missionaries who were supposed to teach people the Orthodox faith. In particular, the Georgian Tsar Alexander made such a request.
The establishment of the patriarchate in Russia took place in 1589, shortly after the death of Ivan the Terrible, one of the most influential and cruel rulers at that time. The Patriarch of Moscow appeared at a time when the weak and sickly Fyodor Ioannovich, who was the complete opposite of his father, sat on the throne. The authorities needed to take urgent measures to regain popular respect.
The Fall of Job
The history of the establishment of the patriarchate in Russia is briefly outlined in this article. It is worth noting right away that Job did not manage to occupy this place for a long time. In 1605, his main patron, Boris Godunov, died. He was replaced by the impostor False Dmitry I, who tried by all means to eliminate Job from Moscow as soon as possible.
Job categorically refused to recognize False Dmitry as the son of Ivan the Terrible. Instead, he called on the people to confess their loyalty to the son of Boris Godunov, Fedor. He anathematized False Dmitry and his supporters.
From historical documents it is known that Grigory Otrepyev was Job’s secretary for several years. It is believed that this particular historical character was hiding behind the mask of False Dmitry I. One of the arguments in favor of this version is the desire of the impostor to get rid of Job as soon as possible. After all, he was afraid of exposure.
In official letters, Job called False Dmitry the defrocked, Grishka Otrepyev, who lived at the Romanov court. As a result, Job was removed from the pulpit and imprisoned in a monastery in his native Staritsa.
After Fyodor Godunov was killed, Job was arrested, stripped of his patriarchal regalia and sent into exile. The Greek Ignatius became the new Patriarch of Moscow, who joined the supporters of False Dmitry I.
At the same time, it is believed that Job was not officially deprived of his patriarchal rank; all the actions of False Dmitry and his minions were illegal.
Job was rehabilitated by Vasily Shuisky, the patriarch even visited Moscow, but since by that time he was completely blind, he renounced the patriarchal throne, returning to the monastery in Staritsa. He died in 1607.
The role of Boris Godunov
The date of the establishment of the patriarchate in Russia occupied an important place in the history of the Russian Orthodox Church. In fact, its updated history began from then on.
Godunov’s role in this became one of the key ones. It is worth noting that not everyone abroad reacted positively to this decision. The reaction in the Orthodox East was different.
In particular, the authoritative theologian Meletius Pigas, who became patriarch in Alexandria in 1590, was categorically against it, challenging the legality and legality of this decision. He tried to prove that the decision that Jeremiah made in the Russian capital was due to cunning and violence on the part of the Russians, which is confirmed by numerous historical studies.
It is worth noting that by 1593 he too had resigned himself, signing the charter establishing the patriarchate in Russia. The results of this can still be observed today, when Russia remains one of the key Orthodox countries in the world.
Of great importance in this is the Charter of 1589, which declares the concept of “Moscow - the third Rome”, previously also known from other sources.
It is worth emphasizing that the authenticity of the letters confirming the establishment of the patriarchate in Russia was repeatedly questioned by contemporaries and many descendants. In the 20th century, graphological examinations were carried out, according to which most of the signatures in the 1590 charter were forged. At least 70 of the 105 signatures were not genuine.
At the same time, such violations and forgeries could not be identified in the charter of 1593.
The meaning of the patriarchate
What significance did the establishment of the patriarchate have for Russia, and why did Boris Godunov and the rulers of that time strive to achieve this? Let's try to answer this question.
The historical significance of the establishment of the patriarchate in Russia lies in the receipt of official independent status for the Moscow Metropolis from the Greek Church. The Russian Church acquired a unique and exclusive role in the Orthodox world of that time, and it continues to this day. It became more numerous and influential, and most importantly, it became closely connected with the only Orthodox state in the world at that time.
For many it was obvious that sooner or later the year of the establishment of the patriarchate in Russia would come. Previously, this was hampered by very tense and difficult relations with the Patriarchate of Constantinople, which did not want to recognize the authority of Rus', seeing how quickly all influence in the Orthodox world was passing to it. Obtaining the consent of the Eastern Patriarchs was a prerequisite; without it, it was impossible to independently proclaim the Metropolitan Patriarch of Moscow. As a result, historical circumstances turned out well; now, if you are asked to indicate the date of the establishment of the patriarchate in Russia, you can answer that it was February 5, 1589.
It is worth immediately noting that the reasons for the establishment of the patriarchate in Russia differ among secular and spiritual researchers.
The first claim that the initiative belongs exclusively to Boris Godunov; this was one of the moments to amuse his exclusivity and pride.
Church historians fundamentally disagree with this point of view. But at the same time, different versions are put forward. For example, some believe that the matter is the desire of Patriarch Jeremiah to please the Russian sovereign, so this was a proposal that came from the Constantinople delegation itself. Others see the reason in the desire of Fyodor Ioannovich, who wanted to elevate the Russian Empire against the backdrop of the Orthodox East.
In any case, today the importance of the establishment of the patriarchate in Russia is difficult to overestimate.
The content of the article
PATRIARCHES OF THE RUSSIAN ORTHODOX CHURCH. In 1453, the great Orthodox empire, Byzantium, fell under the blows of the Turks. The Muscovite kingdom, on the contrary, remaining the only independent Orthodox power, acquired the authority of a stronghold of the Orthodox faith. The once powerful Church of Constantinople quickly lost its power and fell into decay. Its authority in Moscow was finally undermined by the conclusion by the Greeks of a union with the Roman Catholic Church at the Council of Florence ( cm. UNIA). Distrust of the Greeks and doubts about their Orthodoxy led to the fact that Russian bishops decided in 1480 not to admit Greeks to episcopal sees. Russian bishops no longer went to Constantinople to ask for the blessing of the patriarch for elevation to the metropolitan rank and were installed in Moscow. In fact, the Russian Church gained complete independence, however, according to the canons of the ancient church, the real independence of the church, headed by the patriarch, is possible only if there is an institution of the kingdom accompanying the priesthood. When Ivan IV was crowned king in 1547 according to the Byzantine rite, the last formal obstacle was removed.
The implementation of this idea took place during the reign of Ivan IV’s son, Fyodor Ivanovich. In 1586, Patriarch Joachim of Antioch came to Moscow for royal alms. Deciding to take advantage of the circumstances of this visit, the tsar declared in the Duma that he wanted to establish “the highest patriarchal throne” in Moscow. Patriarch Joachim volunteered to bring the king’s desire to the attention of the Greek Church, so that when establishing a new patriarchate, the canonical rules, which provided for the participation of all eastern patriarchs, would be observed. In 1588, Patriarch Jeremiah of Constantinople arrived in Russia. The tsar expected that he would bring with him the resolution of the ecumenical council on the establishment of the patriarchate in the Russian state, but at the very first audience it turned out that the main purpose of the visit was to receive financial assistance. Then it was decided to detain the patriarch in Moscow and force him to bless the establishment of the Moscow patriarchal throne. Jeremiah was offered to become the Patriarch of Russia, stipulating that he would not live under the sovereign in Moscow, but in ancient Vladimir, and thus the Russian metropolitan would remain the de facto head of the church. As expected, Jeremiah rejected such a humiliating offer. He also refused to appoint any of the Russian metropolitans as patriarch. Then the Greek was made to understand that he would not be released from Moscow until he conceded. On January 26, 1589, Jeremiah elevated Metropolitan Job to the patriarchal throne, whose candidacy was proposed to the Tsar by Boris Godunov. After this, the Greeks were released from Moscow, having given them rich gifts.
Two years later, Moscow received a letter signed by three patriarchs, 42 metropolitans and 20 bishops, approving the patriarchate in Russia. Recent research has shown that most of the signatures were not genuine. Apparently, the Patriarchate of Constantinople, interested in receiving material support from the Russian Tsar, hastened to confirm the act of the Moscow Council, and therefore the signatures of some patriarchs were reproduced, who were unable, for one reason or another, to sign the letter in person. From now on, the Patriarch of Moscow was to occupy fifth place (after the Patriarch of Jerusalem) and was appointed by a council of Russian bishops. Tsar Fyodor Ivanovich was extremely dissatisfied with the latter circumstance and sent a letter to Constantinople, in which he reminded of the promised third place, after the Patriarchates of Constantinople and Alexandria. However, on this issue the Ecumenical Council remained adamant and in 1593 confirmed its decision on the fifth place of the Moscow Patriarch. All the signatures of the hierarchs on the charter of this cathedral are authentic.
The founding of the patriarchate was an important milestone in the history of the Russian Church. The transformation of the Moscow Metropolis into a patriarchate consolidated the fact of the independence of the Russian Church in the norms of canon law and significantly strengthened the influence of the Russian Church in the international arena. From now on, the ritual of ordination to the rank of Patriarch of Moscow took place in the Assumption Cathedral of the Moscow Kremlin.
Election of the Patriarch.
The order of delivery was as follows. On behalf of the tsar or the guardian of the patriarchal throne, letters were sent to all the highest church hierarchs and abbots of the most significant monasteries, notifying them of the death of the saint and inviting them to Moscow to elect a new patriarch. On the appointed day, all those invited were to appear in the Kremlin in the Golden Chamber, where the Tsar opened the cathedral. The patriarch was elected by lot. The king named six candidates. Papers with their names were doused in wax in the presence of the Tsar, sealed with the Tsar's seal and sent to the church where the Council of Bishops met. The lots were placed on the panagia (breast icon of the Mother of God, a sign of the episcopal rank) of the deceased patriarch and were taken out one by one until the last one remained. This lot was handed over unopened to the king, who opened it and named the name of the new patriarch.
In a liturgical sense, the patriarch received certain advantages. During ceremonial exits, not only a cross, but also candles were carried in front of him. Entering the temple, he put on liturgical clothes in the middle of the church, and while in the altar, he sat on a high place and gave communion to the bishops from his own hands. The high priest's vestments were also somewhat different. Like the Metropolitan, he wore a white hood, but the patriarch's headdress was decorated with a cross or cherubs. The patriarchal miter had a cross at the top. The patriarch was supposed to wear a colored robe over his holy vestments.
The introduction of the patriarchate in Russia was accompanied by a reform of the church structure, which was due to the need to bring it into line with that established in the eastern patriarchates. The Church was divided into metropolitan districts, which included several dioceses. All hierarchs in their dioceses were equal and subordinate to the patriarch, as before to the metropolitan.
Job (d. 1607)
He actively began to implement the conciliar decisions, but he did not manage to implement all the decisions. The time of Job's patriarchate was marked by the establishment of several new church holidays in honor of Russian saints (St. Basil, Cornelius of Komel, Roman Ugletsky, Joseph of Volotsky, etc.). The patriarch worked hard and effectively to preserve Orthodoxy among the newly baptized Tatars, in poverty-stricken Georgia, and in the conquered lands of Siberia and Karelia. Despite the fact that Job was actually Boris Godunov’s protege and subsequently contributed greatly to his ascension to the throne, he greatly valued Tsar Fyodor Ivanovich and was extremely devoted to him. After the death of the sovereign, the patriarch compiled his life, glorifying the meek disposition and mercy of the king. When the first False Dmitry appeared on the historical stage, Patriarch Job firmly opposed him. He anathematized him and in his messages proved that False Dmitry was none other than the runaway Miracle monk Grishka Otrepiev. Having taken the Russian throne, the impostor removed Job from the patriarchate and sent him to Staritsa. The procedure for depriving Job of his dignity was reminiscent of the removal of Philip from the metropolitan throne by Ivan the Terrible. Job died in Staritsa on June 19, 1607.
In 1605, False Dmitry, despite the fact that Job formally remained the head of the Russian Church, independently elected a new patriarch. He became Archbishop Ignatius of Ryazan, a Greek by birth, who before coming to Russia occupied the episcopal see in Cyprus. He recognized False Dmitry as prince and was loyal to Latinism (Catholicism). After the overthrow of False Dmitry, Ignatius was defrocked and exiled to the Chudov Monastery.
Hermogenes (1606–1612)
Metropolitan Hermogenes of Kazan, who under False Dmitry was a member of the Senate established by the Tsar and most consistently opposed his pro-Catholic policies, was elected as the new patriarch. Despite the fact that discord soon emerged in the relations of the new patriarch with the boyar tsar Vasily Shuisky, Hermogenes supported him in every possible way as a crowned tsar. In 1609, when the boyars, dissatisfied with Shuisky, seized Hermogenes and at the place of execution demanded his consent to change the king, the patriarch defended Vasily Shuisky. During the Time of Troubles, the patriarch remained one of the few statesmen who remained faithful to Orthodoxy and the national idea. When trying to elevate Prince Vladislav to the Russian throne, Hermogenes made it an indispensable condition for Vladislav to accept the Orthodox faith and protested against the entry of the Polish army into Moscow. From the Kremlin, he sent letters to Russian cities, in which he blessed the militia units that were being formed there. The Poles put the patriarch into custody and imprisoned him in the Chudov Monastery, where he suffered a painful death from hunger. Patriarch Hermogenes is canonized. Cm. HERMOGENES, ST.
Filaret (1619–1634)
From the moment of the death of Hermogenes (1612), for seven years the Russian Church remained without a patriarch. In 1619, Metropolitan Filaret, the father of the newly elected Tsar Mikhail Romanov, returned from Polish captivity. Mikhail elevated his father to the rank of patriarch. Patriarch Theophan IV, who was then in the capital of Jerusalem, elevated him to the rank of Patriarch of Moscow. The accession of Mikhail Romanov and the enthronement of the patriarch marked the restoration of Russian statehood. The power of the patriarch under Mikhail Romanov reached unprecedented heights, but it was during this period that the consonant actions of the tsar and the patriarch, connected by blood ties, most fully corresponded to the ideal ideas about the “symphony” of the kingdom and the priesthood. As the father of the tsar and his de facto co-ruler, Filaret was called the “great sovereign” and took an active part in state affairs. From Polish captivity, Filaret brought out a firm conviction about the inadmissibility of union for the Russian Church and during the years of his patriarchate he made a lot of efforts to protect Russia from Western religious influences. At the same time, Filaret closely followed the development of theological literature in neighboring countries and hatched plans to create a Greek-Latin school and printing house in Moscow. Worried that the unlimited power he had acquired in the future could be identified with the patriarchal rank and this would introduce complications into the relationship between the successors to the throne and the high priestly throne, he himself chose as his successor the Pskov Archbishop Joasaph, whose main virtue was “insolent” loyalty to to the king. Cm. FILARET.
Joasaph (1634–1640)
no longer occupied such a high position as belonged to the tsar’s father, Patriarch Filaret, and did not bear the title of great sovereign.
Joseph (1640–1652)
After Joasaph, Joseph took the patriarchal see. Under him, Tsar Alexei Mikhailovich issued Code, aimed at reducing the role of the church hierarchy and the patriarch in government. The Patriarch humbly accepted the document.
Nikon (1652–1666)
Patriarchal power again achieved its former power under Patriarch Nikon. Born into a peasant family, Nikon (in the world Nikita Minov) made a dizzying career from a village priest to the head of the Russian Church and the “lover” and “companion” of Tsar Alexei Mikhailovich. At first, Nikon imagined the relationship between royal and patriarchal power in the general structure of state life as a co-government of two equal forces. Trusting the patriarch, the tsar left the appointment of bishops and archimandrites at his complete discretion. The will of the patriarch was the final authority in all church matters. The monastic order, which previously limited the judicial power of the patriarch, was inactive under Alexei Mikhailovich. During the Polish-Lithuanian campaigns, Nikon remained the king's deputy. The most important documents were sent to him for signature, in which, with the consent of the tsar, the patriarch was called, as Filaret once was, a great sovereign. Gradually, contradictions emerged in the relationship between the young tsar and the patriarch, primarily due to the fact that Nikon tried to place the patriarchal power above the royal one. Disagreements led to Nikon voluntarily leaving the patriarchal throne in the hope that he would be asked to return. However, this did not happen. After a long period of doubts and hesitations, in 1666 the Council of Bishops, which was attended by the Patriarchs of Antioch and Jerusalem, deposed Nikon, who had voluntarily left the see, and deprived him of his bishopric and priesthood. Alexei Mikhailovich himself acted as the accuser at the council. The “competition” between the patriarch and the tsar for primacy in power, unprecedented in Russian history, led to the fact that in the future the policy of the sovereigns was aimed at limiting the power of the high priest. Already the Council of 1666–1667 paid special attention to the relationship between state and spiritual authorities. The Council decided that the king had primacy in worldly affairs. The spiritual life of the state was given to the patriarch. The resolution of the Council that the patriarch is not the sole ruler of the church organization, but only the first among equal bishops, was dictated by the sharply negative attitude of the bishops to Nikon’s attempt to demand for himself the special status of the patriarch as the highest and not subject to anyone’s jurisdiction. Cm. NIKON.
Joasaph II (1667–1673).
At the end of the Council, they elected a new patriarch, the quiet and modest Joasaph II. From this moment on, the patriarchate begins to lose the state significance that it previously had.
Pitirim (1673), Joachim (1673–1690), Adrian (1690–1700)
occupied the patriarchal throne after Joasaph II. These were patriarchs who did not interfere in state politics, aiming to preserve at least some of the privileges of the clergy, which were consistently attacked by state power. In particular, Joachim managed to achieve the closure of the monastery order. Patriarchs of the second half of the 17th century. They did not welcome Russia’s rapprochement with the West and tried in every possible way to limit the growing influence of foreigners on Russian life and culture. However, they were no longer able to really resist the power of the young Tsar Peter Alekseevich. At the beginning of his patriarchate, the last patriarch Adrian enjoyed the support of the tsar's mother, Natalya Kirillovna, who, in turn, had influence on her son. After her death in 1694, the conflict between the patriarch and the tsar became inevitable. The beginning of their open confrontation was Adrian’s refusal to forcibly tonsure Evdokia Lopukhina, the first wife of Peter Alekseevich, into a nun, and its culmination was the tsar’s public insult of the patriarch, who came to him as an intercessor for the Streltsy sentenced to execution. Peter expelled the high priest in disgrace, thus destroying the ancient custom of the patriarch grieving for the condemned. Consistently pursuing a policy of undermining the authority and power of the church, in 1700 the tsar ordered the preparation of a new code that would destroy all its privileges.
Abolition of the patriarchate.
After the death of Adrian, the tsar, by his will, placed the Ryazan Metropolitan Stefan Yavorsky at the head of the administration of the church with the title of locum tenens of the patriarchal throne, effectively abolishing the institution of the patriarchate. Peter viewed the church exclusively as a governmental institution, so he subsequently replaced the power of the patriarch with the Spiritual College (the Holy Governing Synod), turning the church into one of the state departments that were under the constant control of the monarch. Until 1917, the Holy Synod remained the highest church and government institution in Russia. Cm. JOAKIM.
Restoration of the patriarchate in Russia.
A new era in the history of the Russian patriarchate began in 1917. After the February Revolution, the Holy Synod addressed the archpastors and pastors of Russia with a message, which said that with the changed political system, “the Russian Orthodox Church can no longer remain with those orders that have outlived their time.” " The main issue in the planned reorganization was the restoration of the ancient form of church governance. By the decision of the Synod, the Local Council of 1917–1918 was convened, which restored the patriarchate. The cathedral opened on the feast of the Dormition of the Virgin Mary and was the longest lasting in the history of the Russian Church.
Tikhon (1917–1925)
On October 31, 1917, elections were held for three candidates for the patriarchal throne: Archbishop Anthony (Khrapovitsky) of Kharkov, Archbishop Arseny (Stadnitsky) of Novgorod and Metropolitan Tikhon (Belavin) of Moscow. On November 5, 1917, in the Cathedral of Christ the Savior, after the Divine Liturgy and prayer service, Elder Alexy of the Zosimov Hermitage drew lots, and the name of the new patriarch was announced, who became Metropolitan Tikhon of Moscow.
In accordance with church canons, the Local Council of 1917–1918 granted the patriarch the right to convene church councils and preside over them, communicate with other autocephalous churches on issues of church life, take care of the timely replacement of episcopal sees and bring guilty bishops to church court. The local council also adopted a document on the legal position of the church in the state system. However, the October Revolution of 1917 entailed fundamental changes in the relationship between the church and the new atheistic state of the Soviets. By decree of the Council of People's Commissars the church was separated from the state, which was regarded by the council as the beginning of persecution of the church.
Patriarch Tikhon occupied the cathedral during a difficult period for the Russian Orthodox Church. The main direction of his activity was the search for a way to establish relations between the church and the Bolshevik state. Tikhon defended the right of the church to remain the One Catholic and Apostolic Church, emphasizing that it should be neither “white” nor “red.” The most important document aimed at normalizing the position of the Russian Church was Appeal Patriarch Tikhon dated March 25, 1925, in which he called on the flock to understand that “the destinies of nations are arranged by the Lord,” and to accept the advent of Soviet power as an expression of the will of God.
Despite all the efforts of the patriarch, an unprecedented wave of repression hit the church hierarchy and the believing people. By the outbreak of World War II, the church structure throughout the country was almost destroyed. After Tikhon's death, there could be no talk of convening a council to elect a new patriarch, since the church existed in a semi-legal position, and most of the hierarchs were in exile and imprisonment.
Sergius (d. 1944)
According to the will of the saint, Metropolitan Peter (Polyansky) of Krutitsky took over the management of the Church as the patriarchal locum tenens. Then this feat was taken upon by Metropolitan Sergius (Stragorodsky) of Nizhny Novgorod, who called himself the deputy of the patriarchal locum tenens. The official act of transferring the duties of locum tenens to him took place only in 1936, when the news of the death of Metropolitan Peter (who was shot in 1937) arrived, which later turned out to be false. Nevertheless, in 1941, on the very first day of the war with Nazi Germany, Metropolitan Sergius wrote a message to his flock, in which he blessed the believers to defend the Motherland and called on everyone to help the country’s defense. The danger looming over the country prompted the Soviet state, led by Stalin, to change its policy towards the church. Churches were opened for worship, many clergy, including bishops, were released from the camps. On December 4, 1943, Stalin received the Patriarchal Locum Tenens Metropolitan Sergius, as well as Metropolitans Alexy (Simansky) and Nikolai (Yarushevich). During the conversation, Metropolitan Sergius announced the church’s desire to convene a council to elect a patriarch. The head of government said that there would be no obstacles on his part. The Council of Bishops took place in Moscow on September 8, 1943, and on September 12 the newly elected Patriarch Sergius was enthroned. Cm. SERGY.
Alexy I (1945–1970)
In 1944, the high priest of the Russian Church died. In 1945, the Moscow Council elected Metropolitan Alexy (Simansky) as Patriarch. At the same council it was decided Regulations on the management of the Russian Orthodox Church, which finally legalized the institution of the church and streamlined the relationship between the church and the Soviet state. During Alexy's patriarchate, relations between the Russian Orthodox Church (ROC) and other autocephalous churches were restored, and the publishing activities of the Moscow Patriarchate were resumed, but during his presidency there was a difficult period of new persecution of the church under N.S. Khrushchev. Cm. ALEXIY I.
Pimen (1970–1990)
After the death of Alexy (1970), Metropolitan Pimen of Krutitsky and Kolomna was elevated to the rank of patriarch. During the patriarchate of Pimen in 1988, under the conditions of “perestroika,” the celebration of the 1000th anniversary of the baptism of Rus' took place. The celebrations dedicated to this event took on a nationwide character and marked the onset of a new era in the history of the Russian Church, which, after a long period of direct and hidden persecution, found hope for freedom. Cm. PIMEN.
Alexy II (1990–2009)
Since 1990, the primate of the Russian Orthodox Church has been Patriarch Alexy II - the fifteenth patriarch from the beginning of the patriarchate, whose activities were aimed at reviving and strengthening the traditions of church life in the context of the beginning of the process of democratization of society. Cm. ALEXI II.
Kirill (2009)
In 2009, by the decision of the Local Council, the Locum Tenens of the Patriarchal Throne, Metropolitan Kirill of Smolensk and Kaliningrad, was elected Primate of the Russian Orthodox Church - the sixteenth Patriarch from the beginning of the Patriarchate.
On January 23 (February 2), 1589, Metropolitan Job was named Patriarch of Moscow and All Rus'.
Until the establishment of the patriarchate, the Russian Church was headed by metropolitans. Until the middle of the 15th century. it belonged to the Patriarchate of Constantinople and did not have independent governance. After the fall of Byzantium, the Moscow Metropolis gained ecclesiastical independence from the Patriarchate of Constantinople. In 1448, the Council of Russian Bishops, independently of Constantinople, elevated Bishop Jonah of Ryazan to the see of Metropolitan of Moscow and All Rus', thereby laying the foundation for the autocephaly of the Russian Orthodox Church. In 1586, Patriarch Joachim of Antioch visited Moscow, and in 1588, Patriarch Jeremiah II of Constantinople, who agreed with the idea of establishing the Moscow patriarchal throne.
On January 23 (February 2), 1589, in the Assumption Cathedral of the Kremlin, in the Pokhvalsky chapel - the traditional place for electing candidates for metropolitan positions, in the presence of the Patriarch of Constantinople and members of the Consecrated Council, the election of candidates for the patriarchate was carried out.
Then all those who participated in the elections arrived at the palace, where Jeremiah II presented three candidates to Tsar Fyodor Ioannovich: Metropolitan Job of Moscow and All Rus'; Archbishop Alexander of Novgorod and Archbishop of Rostov Varlaam. Here, in the royal chambers, Job was named patriarch.
On January 26 (February 5), 1589, Patriarch Jeremiah II of Constantinople and a host of bishops enthroned the first Russian Patriarch Job.
Before leaving Moscow, Patriarch Jeremiah left a “Laid-out Letter” signed by him and the clergy accompanying him, confirming the fact of the establishment of the patriarchate in Russia.
At the Councils of Constantinople in 1590 and 1593, at which the Eastern patriarchs were present, it was decided to recognize and confirm everything that Patriarch Jeremiah had done in Moscow; in connection with the establishment of the Russian patriarchate, to establish patriarchal rights in Russia personally for Patriarch Job and for all his successors for all times and to recognize the Russian patriarch in fifth place after the patriarchs of Constantinople, Alexandria, Antioch and Jerusalem.
The conciliar charters stated about the rights of the Russian patriarch and the limits of his jurisdiction that he would have “patriarchal dignity and honor, and will be combined and measured with other Patriarchs for all ages...”.
In 1721, during the reign of Peter I, the patriarchate was abolished; The emperor established the Theological College, subsequently renamed the Holy Governing Synod - the state body of the highest church authority.
On October 28 (November 11), 1917, by the decision of the All-Russian Local Council, the patriarchate was restored.
Lit.: Hierodeacon Nikolai (Letunovsky). To the 90th anniversary of the restoration of the Patriarchate [Electronic resource] // Moscow Diocese of the Russian Orthodox Church. 2001-2019. URL: http://www.mepar.ru/library/vedomosti/27/385/ ; Macarius (Veretennikov). Patriarchate in Rus' // Church Bulletin. No. 11 (312). June 2005;Moscow Patriarchate 1589-1700 // Russian Orthodox Church, 988-1988. Essays on the history of the I-XIX centuries. M., 1988. Issue. 1; Petrushko V. Establishment of the patriarchate in the Russian Church. Holy Patriarch Job [Electronic resource] // Orthodoxy. Ru. 1999-2008. URL: http://www.pravoslavie.ru/arhiv/040310103305.htm.
See also in the Presidential Library:
Macarius (Bulgakov Mikhail Petrovich). History of the Russian Church. St. Petersburg, 1881. T. 10: The period of independence of the Russian Church. Patriarchate in Russia. Book 1 ;
Metropolitan Tikhon was elected Patriarch of Moscow and All Rus' // Day in History. November 18, 1917;
Metropolitan Philaret was elevated to the patriarchal throne // On this day in history. July 4, 1619;
Shpakov A. Ya. State and church in their mutual relations in the Moscow state from the Union of Florence to the establishment of the patriarchate: the reign of Vasily Vasilyevich the Dark. Kyiv, 1904. Part 1.
