Patriarchy in the Russian Orthodox Church. Establishment of the Patriarchate in Rus'. The role of the king in the establishment of the patriarchate

In the history of Orthodoxy, the 14th century was a turning point. After the capture of Constantinople by the Turks and the fall of Byzantium, Russia, which did not have its own patriarch, turned out to be the only independent in the world. All Eastern churches were under the control of the Turkish authorities. The created situation contributed to the fact that the first Patriarch of Moscow and All Rus', Job, was appointed to the service, recognized as an equal among the other four Orthodox patriarchs.

Childhood of lad John

The name of the first Patriarch of Moscow and All Rus', which he received at holy baptism, is John. Regarding his birth, information has been preserved that he was born in the thirties of the 16th century. According to available data, the first Patriarch of Moscow and All Rus' was born into a family of ordinary people who belonged to the so-called townsman class. History has preserved for us only the name of the mother, adopted by her after the adoption of monasticism - Pelageya.

At an early age, the lad John was sent to a nearby monastery, where he was to be educated in reading and writing and the fundamentals of the faith. This may also testify to the piety of the parents, who wished to instill in the child from childhood a love for the paternal faith, and to their certain prosperity, since in those years the need often forced children to start working from an early age. However, studies in the holy monastery awakened in the young man a deep religious feeling and a desire to become a monk. Before the future first Patriarch of Moscow and All Rus' embarked on the path he had chosen, he had to test the firmness of his intentions.

Church tradition tells that his father, doubting his son's ability to endure the hardships of monastic life and wanting to turn him away from his plan, found him a bride and persuaded him to marry. Having never contradicted his parents before, John did not dare to object this time either, but on the very day of the wedding he asked permission to go to the monastery and visit the cell of his spiritual mentor.

Climbing the path of monasticism

He never returned to his home again. After a conversation with Archimandrite Herman, the young man firmly decided that his place was not in the vain world, but within the walls of the holy monastery. On the same day, he underwent the rite of tonsure and received the name Job, which he took in honor of Saint Job the Long-suffering, who was ardently revered by him.

Monastic life is not easy for any newly tonsured monk. Too much connects him with the past and directs his thoughts to what he left in the world, having completed his most important act in life. It is difficult to get used to the harsh conditions of stay in the monastery, but it is even more difficult to force oneself to obey not one's own will, but exclusively the commands of a mentor who has taken care of the spiritual development of a beginner.

The future first Patriarch of Moscow and All Rus', Job, was one of those workers who, with equal humility, fulfill any obedience entrusted to them. Before rising to the heights of church power, he went through all the stages of monastic service - from a simple novice to the abbot of the monastery. It is known that in 1569, during a visit to the monastery by Ivan the Terrible, he made a favorable impression on the tsar and after a short time, at his command, became archimandrite.

Stages of the Church Ministry Path

At the end of 1570, he moved to Moscow and became the abbot of the Simonov Monastery. Heading for five years one of the largest monasteries in the country, St. Job takes an active part not only in the religious, but also in the political life of the country.

In the subsequent period, he heads several more monasteries, and then follows his ordination, first to the rank of bishop of Kolomensky, and then to the archbishop of Rostov the Great. St. Job reached the highest level of power of that period in 1587, becoming Metropolitan of Moscow. However, ahead of him was a new, higher title - the first Patriarch of Moscow and All Rus'.

Establishment of the Patriarchate in Russia

The opportunity to have their own patriarch in the country was due to many factors, the main of which is the increasing role of Russia among other Orthodox states that were at that time under the Turkish yoke. As mentioned above, the former stronghold of the Eastern Church - Byzantium - fell in 1453 under the onslaught of the invaders.

It is known that the Turks did not prohibit the activities of the Christian Church in the territories they occupied, but behaved extremely unceremoniously towards its representatives, arbitrarily seizing any property they liked. Such expropriations, carried out with invariable constancy, took on the character of undisguised robberies and, as a result, led the church organizations located in the occupied territories to complete impoverishment.

Having no funds to restore the destroyed churches and maintain the clergy, the primate of the Byzantine church was forced to turn to the Russian Tsar Fyodor Ivanovich for financial assistance. The Russian autocrat took advantage of this favorable opportunity, since, according to the Church Charter, only the already acting primate could appoint a new patriarch, and in order for the person needed by the tsar to become the first Patriarch of Moscow and All Rus', his blessing was required.

The Greatest Event in the Life of the Church

The head of the Byzantine church arrived in the Mother See in 1588 and, according to contemporaries, was struck by the luxury of the royal palace and the splendor of the services that took place in the capital's churches. In addition, as is known from the same sources, he was indelibly impressed by the manifestation of piety by the Russian people, of which he constantly became a witness.

Every day, wherever the patriarch appeared, he was surrounded by dense crowds of people demanding blessings. Not feeling entitled to ignore such an ardent expression of religious feelings, he was forced to remain for hours on the street, surrounded by a ring of believers.

Historians note that his initial plans included only receiving financial assistance from the king, and there was no talk of anything else. However, realizing that by refusing to fulfill the request of the autocrat to appoint a patriarch of the Russian Church, he would leave empty-handed, Jeremiah was forced to agree, and as a result, on February 5, 1589, the first Patriarch of Moscow and All Rus' ascended the newly formed patriarchal cathedra. The election of Metropolitan Job for this lofty mission took place at the behest of Tsar Fyodor Ioannovich, who favored him and showered him with royal favors.

Activities of the new patriarch

The recently elected first Patriarch of Moscow and All Rus', whose powers extended to all spheres of religious life, immediately began to reform within the Church. The innovations affected both the establishment of additional metropolitanates and the improvement of discipline among the clergy. He saw his main task in strengthening Orthodoxy and the spiritual power of the state. Church historians note that after Metropolitan Job became the first Patriarch of Moscow and All Rus', Russian Orthodoxy was raised to a previously unattainable level.

The activities of the patriarch in the period of unrest

In 1598, the country was plunged into the abyss of chaos, called the Time of Troubles. The First Patriarch of Moscow and All Rus', whose title obliged him to be at the head of the people, actually led the resistance to the Lithuanian and Polish invaders who poured into Russia. He sent letters to all parts of the country, in which he called for a rebuff to foreigners.

When the hordes led by False Dmitry approached Moscow, the first Patriarch of Moscow and All Rus', Job, was among those who refused to recognize the impostor. According to the researchers, at a certain period, Grigory Otrepyev was Job's secretary, so he, like no one else, understood the ongoing deception. He publicly cursed False Dmitry and all his followers.

When in April 1605 the city was surrendered to an impostor, Saint Job refused to swear allegiance to him and was deposed. In August of the same year, supporters of False Dmitry destroyed the patriarch's chambers, and the primate himself, after numerous beatings and humiliations, as a simple monk, was sent to the Staritsky Monastery, where he spent two years in unceasing prayer for the fate of the Fatherland.

The end of the life of the first patriarch

Undermined health did not allow him to rise again to the Primate Throne. He died in 1607 and was buried in the Dormition Monastery, the same one where he once began his monastic service. In 1652, the relics of the deceased were transported to the capital and placed in the Assumption Cathedral. Already today, in October 2012, the first Patriarch of Moscow and All Rus', Job, was glorified as a saint. It was a natural act that expressed the result of his activities as

Editorial changes to the patriarchal title

It should be noted that the patriarchal title has undergone a number of editorial changes over the centuries, and the title now used in relation to St. Job - the first Patriarch of Moscow and All Rus' - is not entirely correct. The fact is that in the period preceding the reign (until 1652), the country was indicated in the title as "Rusiya", and only later the form "Russia" was adopted. In pre-Petrine times, the title contained the words "and Patriarch of all northern countries."

As for the title that St. Job bore, there are other editions in historical documents, in which Moscow is indicated as a “royal city”, and Russia is called a “great kingdom”. Other variants are also known, found in documents signed by the primates of the Russian Church in different historical periods. It should be noted that such discrepancies are caused mainly by the lack of uniformity in the preparation of official papers, both religious and secular, in previous centuries.

The powers of the patriarch

According to the current charter of the Russian Orthodox Church, the powers of the patriarch include mainly administrative functions that ensure the ability to manage the Church. It is entrusted with the duty of convening the Local and Bishops' Councils, as well as scheduling meetings of the Synod. The patriarch appoints all senior church officials, including heads of religious educational institutions at all levels. Among other patriarchal powers, a special place is occupied by the duty to represent the Church before the government and foreign organizations.

Deputies of the Patriarch

The performance of the functions assigned to the patriarch would have been impossible without a reasonable distribution of duties between his deputies - vicars. Each of them is responsible for organizing church life in a separate district of the vast Moscow diocese. The first vicar of the Patriarch of Moscow and All Rus', who is in charge of its central part, is also the direct deputy of the patriarch and, in the event of his illness, death or retirement, temporarily performs his functions until the election of a successor.

Promotion of religious knowledge

Since St. Job, the first Patriarch of Moscow and All Rus', ascended the Primate Throne, the history of the Russian patriarchate, interrupted in the time of Peter I and resumed under Stalin, has sixteen primates of the Russian Church. Thanks to their tireless labors, Orthodox life in our country has acquired those forms that have allowed it to become the basis of spiritual ties for many generations of Russians.

It would not be superfluous to note that, to the extent that Russian history, including church history, honors its heroes, it also tries to erase the descendants of traitors to the Fatherland from the memory. An example of this is the infamous Patriarch Ignatius, who swore allegiance to False Dmitry in 1605 and became an accomplice of the Polish invaders. His name is forever crossed out from the list of patriarchs and erased from the memory of the people.

During the period of atheistic persecution of Orthodoxy, everything related to dogma and church history was excluded from school curricula. This caused significant gaps in the knowledge of these disciplines by modern citizens of Russia. Even a simple question: "Name the first Patriarch of Moscow and All Rus'" baffled many. However, today adults are also active in most parishes, and extensive educational work is being carried out aimed at correcting the situation.

The establishment of the patriarchate in Russia took place in 1589. The first Russian patriarch was Metropolitan Job. At this time, Boris Godunov actually ruled the country. For his government, this was an important achievement, strengthening the authority of Russia 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. As early as the 14th century, Byzantium fell and Constantinople was captured. After that, 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 to Russia as the main defender of Orthodoxy.

Visit of Joachim

Knowing Godunov's ambition, one cannot 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 stage for the establishment of the patriarchate was the organization of the visit to Moscow of Patriarch Joachim in 1586. He was received with great honor. This was the first time that an eastern patriarch came to Moscow.

Godunov during this visit 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. In anticipation of a meal, he was sent to the Assumption Cathedral of the Moscow Kremlin, where Dionysius was just serving. Obviously, everything was finely thought out. As soon as Joachim entered the cathedral, Dionysius was the first to bless him, it was an unheard-of impudence. His indignation was ignored by everyone, moreover, they were not even invited to go to the altar. The patriarch stood at the rear pillar of the Assumption Cathedral throughout the entire service.

The meaning of the action, which is believed to be staged by Godunov, was to make it clear to Joachim that the Greek patriarchs come to the Russian Church solely for help and support, turning out to be in the role of petitioners. Obviously, the Eastern Patriarchate was asked to think about how to correct 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 decisive word remained with Constantinople.

Delegation from Constantinople

In 1588, Jeremiah II arrived in Moscow, who held a post in Constantinople. As most historians today believe, on the way to the capital, he did not yet imagine that they were waiting for him to establish a patriarchate in Russia. He did not have time to discuss this with Joachim.

Shortly after his arrival, Jeremiah was actually under house arrest. All this time, complex and protracted negotiations were going on, during which they tried to convince the Patriarch of Constantinople to transfer the dignity 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, although Fyodor Ioannovich was the formal tsar, he did everything that his associate advised him to do. Now you know under which tsar the establishment of the patriarchate in Russia became a reality.

As you can see, it was not easy to break the Constantinople delegation, it took almost a year. You will learn the date of the establishment of the patriarchate in Russia from this article.

Jeremiah surrenders

Only at the beginning of 1589 did Jeremiah surrender. The establishment of the patriarchate in Russia took place in February, and here we will continue to use the new style of reckoning.

Patriarch Jeremiah was received with honor and respect. He was placed in the Ryazan courtyard, but, surprisingly, 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, goblets, velvet and sables. He, in turn, brought the relics of the saints. Further negotiations with the patriarch were led by Godunov. Boris acted subtly, but persistently. It was necessary to convince that it was necessary to establish a patriarchate in Moscow. This complex diplomatic task was brilliantly managed. They began by leaving Jeremiah alone in the compound for a very long time. He lived in full prosperity, but did not see anyone, in fact, being under house arrest.

At first, he categorically rejected the idea of ​​the Moscow Patriarchate, arguing that he alone could not solve such an important issue. But the longer the confinement lasted, the more concessions Jeremiah made. Then Godunov invited him to stay in Russia himself and become the first patriarch. Obviously, the conditions in which he lived were much better than those he could afford in Constantinople. As historians suggest, this proposal was made not by Godunov himself, but by his people, who were assigned to the Patriarch of Constantinople, so that their opinion was unofficial, did not oblige anyone to anything, but still influenced the foreign guest.

They say that Jeremiah really decided to stay in Russia, not realizing that it was just a trap. Godunov did not need him in the role of the Moscow Patriarch. With this, real negotiations began, no longer about the transfer of the patriarch from Constantinople to Moscow, but about the establishment of his throne here. At the same time, modern historians do not exclude that, perhaps, this possibility was also considered as a fallback option.

On the one hand, it would be beneficial for Moscow and the Orthodox world as a whole. received actual confirmation of the succession from Constantinople, at the same time Western Rus', which was under the jurisdiction of the Patriarch of Constantinople, would have passed 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 not known how the Turks and Greeks would react to this. In Constantinople, a new patriarch could be elected. In addition, in Rus' for a long time they were suspicious of the Greeks, did not trust them. It would be 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 a Russian patriarchate. Then fine diplomacy came into play again. They began to offer Jeremiah to stay in Russia, but not to live in Moscow, but in Vladimir. Explaining this by the fact that Job is already sitting at the metropolitan cathedra in Moscow, besides arguing that Vladimir is formally considered the first cathedra in Rus', Kyiv, which had not been lost by that time.

Jeremiah really wanted to live in honor and wealth, without fear of new persecution and humiliation from the Turks, which he could undergo in Constantinople. But at the same time, he understood that moving to Vladimir was absolutely unacceptable. It was a provincial backwater town, which was the ancient capital of the Russian Church in the distant past. Therefore, Jeremiah categorically rejected this option. He insisted that the patriarch should always be near 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, making certain promises, which he then could not refuse. The envoys of Tsar Fyodor Ivanovich began to insist that if Jeremiah himself did not want to be the Russian patriarch, he should leave the patriarch from the local clergy.

Jeremiah tried to protest, insisting that he could not make such a decision on his own, but eventually gave in. Of course, the long term also played a role.

As a result, in January 1589, Fyodor Ivanovich gathered the Church Council and the Boyar Duma, declaring that Jeremiah did not want to be patriarch in Vladimir, but to remove such a worthy metropolitan as Job from the Moscow cathedra for him. 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 that, the question of the establishment of the patriarchate was considered by all to have been actually resolved.

Job was promoted to patriarch in the royal chambers, and not in the Assumption Cathedral, as the Patriarch of Constantinople proposed to do. And this was the intent. If the ceremony took place in the cathedral, then both Tsar Fyodor Ivanovich 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 was held in the chambers of the sovereign. During it, Job from time to time left to go around Moscow, sprinkling it with holy water. Everything came true, as Godunov and his entourage intended.

With the beginning of Lent, Jeremiah began to ask to leave for Constantinople. Godunov dissuaded him in every possible way at first, referring to the spring thaw and the need to draw up all the documents necessary for the patriarch. As a result, Jeremiah agreed to draw up the Legislative Charter, which stated that all the 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.

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 challenged by anyone. In this regard, corresponding letters were sent to Russia.

First Moscow Patriarch

The first Moscow patriarch was Metropolitan Job. From this article, you already know in what year the establishment of the patriarchate in Russia took place officially. Let us 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 on the territory of the modern Tver region.

In the local Assumption Monastery he received the makings of education, and in 1556 he accepted under the name Job. It is believed that Archimandrite German had an influence on him. In 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 after another 5 years he became the Archbishop of Rostov.

Rapprochement with Boris Godunov

In the mid-1580s, Job became close to one of the royal favorites, Prince Boris Godunov, who later effectively seized power in the country. It was with the assistance of Godunov that the establishment of the patriarchate in Russia took place 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 deeds and undertakings. Of the important events that his reign was 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 king 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 powerful 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, was sitting on the throne. The authorities needed to take urgent measures to restore popular respect.

Job's fall

The history of the establishment of the patriarchate in Russia is briefly outlined in this article. It should be noted 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 by all means tried 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 Boris Godunov's son Fyodor. False Dmitry and his supporters he anathematized.

It is known from historical documents that Grigory Otrepiev 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 a rasstriga, Grishka Otrepiev, who lived at the court of the Romanovs. 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 new patriarch of Moscow was the Greek Ignatius, 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 henchmen 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 has taken an important place in the history of the Russian Orthodox Church. In fact, since then, its updated history began.

The role of Godunov in this has become one of the key ones. At the same time, it should be noted that not everyone reacted positively to this decision abroad. The reaction in the Orthodox East was different.

In particular, the authoritative theologian Meletius Pigas, who became patriarch in Alexandria since 1590, was categorically against it, challenging the legitimacy and legitimacy 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.

At the same time, it is worth noting that by 1593 he resigned himself, signing a letter on the establishment of the patriarchate in Russia. The results of this can be observed even today, when Russia remains one of the key Orthodox countries in the world.

Of great importance in this is the Legislative 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 letter of 1590 were forged. At least 70 signatures out of 105 were not authentic.

At the same time, it was not possible to identify such violations and forgeries in the charter of 1593.

The meaning of the patriarchate

What was the significance of the establishment of the patriarchate for Russia, why did Boris Godunov and the rulers of that time strive so hard 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 the official independent status of 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 remains today. It became more numerous and influential, and most importantly, 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 hindered 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 an indispensable condition; without it, independently, it was impossible to proclaim the metropolitan patriarch of Moscow. As a result, historical circumstances have developed successfully, 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 should be noted right away that the reasons for the establishment of the patriarchate in Russia differ between secular and spiritual researchers.

The first claim that the initiative belongs exclusively to Boris Godunov, it was one of the moments to amuse his exclusivity and pride.

Church historians fundamentally disagree with this view. But at the same time, various versions are put forward. For example, some believe that the point is the desire of Patriarch Jeremeya 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 Russian against the backdrop of the Orthodox East.

In any case, it is difficult to overestimate the significance of the establishment of the patriarchate in Russia today.

Job(in the world John) - Patriarch of Moscow and All Rus'. On the initiative of St. Job, transformations were carried out in the Russian Church, as a result of which 4 metropolias were included in the Moscow Patriarchate: Novgorod, Kazan, Rostov and Krutitsy; new dioceses were established, more than a dozen monasteries were founded.
Patriarch Job was the first to put book printing on a broad basis. With the blessing of St. Job, the Lenten Triodion, the Colored Triodion, the Octoechos, the Common Menaion, the Official of the Hierarchal Service, and the Missal were published for the first time.
During the Time of Troubles, St. Job was actually the first to lead the opposition of the Russians to the Polish-Lithuanian invaders. On April 13, 1605, Patriarch Job, who refused to swear allegiance to False Dmitry I, was deposed and, having endured many reproaches, was exiled to the Staritsky Monastery. After the overthrow of False Dmitry I, St. Job could not to return to the First Hierarchal Throne, he blessed the Metropolitan of Kazan Hermogenes in his place. Patriarch Job died peacefully on June 19, 1607. In 1652, under Patriarch Joseph, the incorruptible and fragrant relics of Saint Job were transferred to Moscow and laid next to the tomb of Patriarch Joasaph (1634-1640). Many healings took place from the relics of St. Job.
His memory is celebrated by the Russian Orthodox Church on April 5/18 and June 19/July 2.

Hermogenes(in the world Yermolai) (1530-1612) - Patriarch of Moscow and All Rus'. The patriarchate of Saint 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, led by Kozma Minin and Prince Dmitry Pozharsky, raised an uprising, in response to which the Poles set fire to the city, while they themselves took refuge in the Kremlin. Together with the Russian traitors, they forcibly removed the holy Patriarch Hermogenes from the Patriarchal Throne and imprisoned him in the Miracle Monastery. Patriarch Hermogenes blessed the Russian people for the feat of liberation.
For more than nine months St. Hermogenes languished in severe imprisonment. On February 17, 1612, he died a martyr of hunger and thirst. The liberation of Russia, for which St. Hermogenes stood with such unshakable courage, was successfully completed by the Russian people through his intercession.
The body of Hieromartyr Hermogenes was buried with due honor in the Miracle 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 with the relics of the saint. 40 years after his death, Patriarch Hermogenes lay as if alive.
With the blessing of St. 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 Dormition Cathedral. Under the supervision of the Primate, new machines for printing liturgical books were made and a new printing house building 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 from the Romanov dynasty. Under Tsar Theodore Ioannovich - a noble boyar, under Boris Godunov fell into disgrace, was exiled to a monastery and tonsured a monk. In 1611, while with the embassy in Poland, he was taken prisoner. In 1619 he returned to Russia and until his death was the de facto ruler of the country with his sickly 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 “the Great Russian Church Patriarch Joasaph of Pskov, a prudent, truthful, reverent man and taught every virtue.” Patriarch Joasaph I was elevated to the chair of the Moscow Patriarch by the blessing of Patriarch Filaret, who himself chose a successor.
He continued the publishing work of his predecessors, doing a great job of collating and correcting liturgical books. During the relatively short reign of Patriarch Ioasaph, 3 monasteries were founded and 5 former ones were restored.

Joseph- Patriarch of Moscow and All Rus'. Strict observance of church statutes and legalizations became a characteristic feature of the ministry of Patriarch Joseph. In 1646, before the onset of Great Lent, Patriarch Joseph sent out a district order to all spiritual ranks and all Orthodox Christians to observe the coming fast in purity. This district message of Patriarch Joseph, as well as the decree of the king in 1647 on the prohibition of work on Sundays and holidays and on the restriction of trade on these days, contributed to the strengthening of faith among the people.
Patriarch Joseph paid great attention to the matter of spiritual enlightenment. With his blessing, in 1648, a religious school was founded in Moscow at the Andreevsky Monastery. Under Patriarch Joseph, as well as under his predecessors, liturgical and church teaching books were published throughout Russia. In total, during the 10 years under Patriarch Joseph, 36 titles of books were published, of which 14 had not been published in Rus' before.
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. Nikon's patriarchate constituted a whole 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 in view of the Tsar's special disposition towards him. He took part in solving almost all national affairs. In particular, with the active assistance of Patriarch Nikon in 1654, the historical reunification of Ukraine with Russia took place. The lands of Kievan Rus, once torn away by the Polish-Lithuanian magnates, became part of the Muscovite state. This soon led to the return of the primordially Orthodox dioceses of Southwestern Rus' to the bosom of the Mother Russian Church. Belarus soon reunited with Russia. The title of Patriarch of All Great and Small and White Russia was added to the title of the Patriarch of Moscow "Great Sovereign".
But Patriarch Nikon showed himself especially zealously as a church reformer. In addition to streamlining the liturgy, he replaced the sign of the cross with a two-fingered one with a three-fingered one, corrected the liturgical books according to Greek models, in which lies his immortal, great merit before the Russian Church. However, the church reforms of Patriarch Nikon gave rise to the Old Believer schism, the consequences of which overshadowed the life of the Russian Church for several centuries.
The Primate encouraged church building 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: Voskresensky near Moscow, called "New Jerusalem", Iversky Svyatoozersky in Valdai and Krestny Kiyostrovsky in Onega Bay. But Patriarch Nikon considered the height of the personal life of the clergy and monasticism to be the main foundation of the earthly Church. Throughout his life, Patriarch Nikon did not stop reaching out for knowledge and learning something. He collected the richest library. Patriarch Nikon studied Greek, studied medicine, painted icons, mastered the art of making tiles... Patriarch Nikon strove to create Holy Rus' - the new Israel. Keeping alive, creative Orthodoxy, he wished to create an enlightened Orthodox culture and learned it from the Orthodox East. But some of the measures taken by Patriarch Nikon infringed upon 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 carried out by him were not only not canceled, but received approval.
The deposed Patriarch Nikon spent 15 years in exile. 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 had founded. On the way to this monastery, Patriarch Nikon peacefully reposed in 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 of all four Eastern Patriarchs were delivered to Moscow, resolving Nikon from all prohibitions 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 Patriarch of Moscow and All Rus'.
Patriarch Joasaph devoted considerable attention to missionary activity, especially in 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 in 1671 near the Chinese border.
The great merit of Patriarch Joasaph in the field of healing and revitalizing the pastoral activity of the Russian clergy should be recognized as decisive actions taken by him aimed at restoring the tradition of delivering a sermon at divine services, which by that time had almost died out in Rus'.
During the patriarchate of Joasaph II, extensive publishing activities continued in the Russian Church. During the short period of primatial service of Patriarch Joasaph, not only numerous liturgical books were printed, but also many editions of doctrinal content. Already in 1667, the “Legend of the Cathedral Acts” and the “Rod of Government”, written by Simeon of Polotsk to denounce the Old Believer schism, were published, then the “Large Catechism” and “Small Catechism” were published.

Pitirim- Patriarch of Moscow and All Rus'. Patriarch Pitirim accepted the primatial rank already at a very advanced age and ruled the Russian Church for only about 10 months, until his death in 1673. He was close to 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, being already very ill, Metropolitan Joachim was called to administration.
After a ten-month unremarkable patriarchate, he died on April 19, 1673.

Joachim(Savelov-First Ivan Petrovich) - Patriarch of Moscow and All Rus'. In view of 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 First Hierarchal See.
His efforts were aimed at fighting against foreign influence on Russian society.
The primate was distinguished by zeal for the strict fulfillment of church canons. He revised the liturgy of Saints Basil the Great and John Chrysostom 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, which were supported by church funds.
With the blessing of Patriarch Joachim, a theological school was founded in Moscow, which marked the beginning of the Slavic-Greek-Latin Academy, which in 1814 was transformed into the Moscow Theological Academy.
In the field of public administration, Patriarch Joachim also proved to be an energetic and consistent politician, actively supporting Peter I after the death of Tsar Theodore Alekseevich.

Adrian(in the world? Andrei) (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 his enthronement, Patriarch Adrian called on the Orthodox to keep the canons intact, observe peace, and protect the Church from heresies. In the "District Epistle" and "Exhortation" to the flock, consisting of 24 points, Patriarch Adrian gave spiritually useful instructions to each of the estates. He did not like barbering, smoking, the abolition of Russian national clothes and other similar everyday innovations of Peter I. The useful and really important undertakings of the tsar, aimed at the good dispensation of the Fatherland (building a fleet, military and socio-economic transformations), Patriarch Adrian understood and supported.

Stefan Yavorsky(Yavorsky Simeon Ivanovich) - Metropolitan of Ryazan and Murom, patriarchal locum tenens of the Moscow throne.
He studied at the famous Kiev-Mohyla collegium - the center of the then South Russian education. In which he studied until 1684. To enter the Jesuit school, Yavorsky, like his other contemporaries, converted to Catholicism. In the southwest of Russia, this was commonplace.
Stefan studied philosophy in Lvov and Lublin, and then theology in Vilna and Poznań. In Polish schools, he became thoroughly acquainted with Catholic theology and adopted a hostile attitude towards Protestantism.
In 1689, Stefan returned to Kyiv, repented for his renunciation of the Orthodox Church, and was accepted back into its bosom.
In the same year he accepted monasticism and underwent monastic obedience in the Kiev-Pechersk Lavra.
In the Kyiv Collegium, he went from teacher to professor of theology.
Stefan became a famous preacher and in 1697 he was appointed abbot of the St. Nicholas Desert Monastery, which was then outside Kyiv.
After a sermon delivered on the occasion of the death of the tsarist voivode A. S. Shein, which was noted by Peter I, he was consecrated to the bishopric and appointed Metropolitan of Ryazan and Murom.
On December 16, 1701, after the death of Patriarch Adrian, at the direction of the king, Stefan was appointed locum tenens of the patriarchal throne.
Stephen's church-administrative activity was insignificant, the power of the locum tenens, in comparison 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 instructed Metropolitan Stefan to come to St. Petersburg and did not allow him to leave until his death, depriving him of even the insignificant power that he partially enjoyed.
In 1721 the Synod was opened. The tsar appointed Metropolitan Stefan as the President of the Synod, who was the least sympathetic to this institution. Stefan refused to sign the minutes of the Synod, did not attend its meetings, and had no influence on synodal affairs. The tsar apparently kept him only in order to use his name to give a certain sanction to the new institution. Throughout his stay in the Synod, Metropolitan Stefan was under investigation for political affairs as a result of constant slander against him.
Metropolitan Stefan died on November 27, 1722 in Moscow, on the Lubyanka, in the Ryazan courtyard. On the same day, his body was taken to the Trinity Church at the Ryazan Compound, where it stood until December 19, that is, until the arrival in Moscow of Emperor Peter I and members of the Holy Synod. On December 20, in the Church of the Assumption of the Most Pure Theotokos, called Grebnevskaya, the funeral of Metropolitan Stefan took place.

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. A most important event in the history of the Russian Church has taken place: after two centuries of forced headlessness, she again found her 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, benevolence and complacency, he became unshakably firm and adamant in church matters, where necessary, and above all in protecting the Church from her enemies. True Orthodoxy and the firmness of Patriarch Tikhon's character at the time of the "renovationist" schism came to light especially clearly. He stood as an insurmountable obstacle in the way of the Bolsheviks before their plans to corrupt the Church from within.
His Holiness Patriarch Tikhon has taken the most important steps towards the normalization of relations with the state. The epistles of Patriarch Tikhon proclaim: “The Russian Orthodox Church ... must be and will be the One Catholic Apostolic Church, and all attempts, from whomever they come, to plunge the Church into a political struggle must be rejected and condemned” (from the Appeal of 1 July 1923)
Patriarch Tikhon aroused the hatred of the representatives of the new government, which constantly persecuted him. He was then imprisoned, then kept under "house arrest" in the Moscow Donskoy Monastery. The life of His Holiness was always under threat: there was an attempt on his life three times, but he fearlessly traveled to perform 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 together 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 Patriarchal Locum Tenens of Krutitsy from 1925 until the false announcement of his death (end of 1936).
According to the will of Patriarch Tikhon, Metropolitans Kirill, Agafangel or Peter were to become locum tenens. Since Metropolitans Kirill and Agafangel were in exile, Metropolitan Peter Krutitsky became the locum tenens. As a locum tenens, he provided great assistance to prisoners and exiles, especially to clergy. Vladyko Peter resolutely spoke out against renovation. He refused to make a call for loyalty to the Soviet regime. Endless prisons and concentration camps began. During interrogation in December 1925, he said that the church could not approve of the revolution: "The social revolution is built on blood and fratricide, which the Church cannot recognize."
He refused to remove himself from the title of patriarchal locum tenens, despite threats to extend his prison sentence. In 1931, he rejected the offer of Chekist Tuchkov to give a signature on cooperation with the authorities as an informer.
At the end of 1936, the patriarchate received false information about the death of the 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 initiated against Metropolitan Peter. On October 2, 1937, the NKVD troika in the Chelyabinsk region was sentenced to death. On October 10 at 4 p.m. he was shot. The place of burial 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'. Renowned 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, at a difficult time both for the Church and for the whole 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 ambiguous assessments both in Russia and in the emigrant environment. In 1943, at the turning point of the Great Patriotic War, the government decided to restore the patriarchate, and Sergius was elected Patriarch at the Local Council. He took an active patriotic position, urged all Orthodox to tirelessly pray for victory, organized fundraising to help the army.

Alexy I(Simansky Sergey 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, served in Leningrad during the Great Patriotic War, in 1945 he was elected Patriarch at the Local Council.

Pimen(Izvekov Sergey Mikhailovich) (1910-1990) - Patriarch of Moscow and All Rus' since 1971. Member of the Great Patriotic War. He was persecuted for confessing the Orthodox faith. Twice (before the war and after the war) was imprisoned. Bishop since 1957. He was buried in the crypt (underground chapel) of the Assumption Cathedral of the Holy Trinity Sergius Lavra.

Alexy II(Ridiger Alexei 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 he was 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, at the Local Council, he was elected Patriarch.

From the very beginning of the Christianization of Russian lands in the 9th-10th centuries. their church hierarchy was part of the structures of the Patriarchate of Constantinople. The head of the Russian Church was the Metropolitan of Kiev, whose candidacy was approved by the Patriarch of Constantinople. Until the XIV century. the metropolitan see, with rare exceptions, was occupied by Greek clergy.

Internal strife and Mongol invasions led in the 2nd half of the XIII century. to the fall of Kyiv. In 1299, Metropolitan Maxim moved his residence to North-Eastern Rus', to Vladimir, although he retained the title of Metropolitan of Kyiv. Beginning with the successor of Maxim, Metropolitan Peter, the primates of the Russian Church lived mainly in Moscow, which gradually became the center of the gathering of Russian lands.

The entry of the South Russian lands into the Grand Duchy of Lithuania and Poland, as well as the relocation of the Kyiv metropolitans to the northeast, led to a series of internal church-administrative conflicts. In the middle of the XV century. The Western Russian Metropolis was formed, the head of which bore the title of Metropolitan of Kyiv and Galicia. The first hierarchs living in Moscow began to bear the title of "Metropolitans of All Rus'". From 1448 they were elected by a council of Russian bishops, without approval in Constantinople. Thus, the Russian Church received de facto independence (autocephaly), although not legally fixed.

After the fall of the Byzantine Empire in 1453 and the establishment of the independent status of the Moscow Metropolis from Constantinople, the Russian Church became the most influential and numerous of the local churches. What is especially important - it was located on the territory of the last independent state, where Orthodoxy was the official religion. Beginning with the time of Ivan the Terrible, Moscow sovereigns assumed the title of tsars, presenting themselves as the successors of the Byzantine emperors-caesars. There was a growing understanding of the need to raise the status of the Russian Church to patriarchy.

However, the erection of the Moscow Metropolis to the degree of patriarchate at that time was hampered by tense relations with the Church of Constantinople. Its primates were offended by Rus' for the unilateral transition to autocephaly and did not want to officially recognize it. At the same time, without the consent of the Constantinople and other Eastern patriarchs, the independent proclamation of a Russian metropolitan as a patriarch would be illegal. If the tsar in Moscow could be installed independently, by the power and authority of the Orthodox state, then it was impossible to establish a patriarchy without first resolving this issue by the leading cathedras. Historical circumstances were favorable for the completion of the program of autocephaly of the Russian Church through the establishment of the patriarchate only towards the end of the 16th century, during the reign of Tsar Fyodor Ivanovich. An important role in the negotiations on this issue was played by the actual ruler of Rus' at that time - the brother of Tsarina Irina Boris Godunov, the future tsar.

The first stage of preparation for the establishment of the patriarchate in the Russian Church was associated with the arrival in Moscow of Patriarch Joachim of Antioch in 1586. This event became the impetus for the work of Godunov's diplomats in acquiring the patriarchal dignity for the primate of the Russian Church. Joachim first came to Western Rus', and from there he went to Moscow for financial assistance. And if in the Commonwealth the patriarch had to witness a new onslaught of Catholics on Orthodoxy and the almost complete decline of the church life of the Kyiv Metropolis, then in Moscow he was met with great honor and pomp.

The main purpose of the Patriarchal visit was to collect donations. The see of Antioch, as well as other Orthodox churches under Ottoman rule, had a gigantic debt for those times - 8,000 gold pieces. The Russians were very interested in the appearance of Joachim in Moscow: for the first time in history, an Eastern patriarch came to Moscow. In the minds of Godunov and his entourage, this unprecedented episode almost instantly and unexpectedly brought to life a project designed to put into practice the idea of ​​establishing the Moscow Patriarchate.

In 1587, at the initiative of Godunov, the loyal Job, formerly the Archbishop of Rostov, replaced the metropolitan see of Dionysius, who was associated with political opponents of Boris Fedorovich.

Meanwhile, the Church of Constantinople was going through a period of turmoil and financial difficulties. The new Patriarch Jeremiah II, shortly after his election, went to the Russian lands for money.

On July 11, 1588, he arrived in Moscow, where he was greeted with great honors and placed in the Ryazan Compound. After 5 days, Jeremiah was received by Tsar Fedor Ivanovich and Tsarina Irina. They presented the Greek hierarch with silver, money, and sables. Jeremiah handed over to the tsar and tsarina the relics brought to Moscow, including part of the relics of Emperor Constantine. After the solemn reception, negotiations between Jeremiah and Boris Godunov took place. Here it turned out that Jeremiah was not ready to discuss the agreements of 1586 between the Russian government and Patriarch Joachim of Antioch on the establishment of the Patriarchate in Rus' and came only "for the sake of alms to the church building." The Patriarch of Constantinople insisted that he could not resolve such an important issue without a conciliar discussion. Finding himself virtually under house arrest in the Ryazan Compound, Jeremiah made concessions, offering Moscow limited autocephaly. At the same time, it was necessary to commemorate the Patriarch of Constantinople at divine services and receive consecrated chrism from him. But by that time, the Russian Church had already been virtually autocephalous for a century and a half.

However, Jeremiah continued to search for a compromise: he himself was ready, tired of the endless hardships in Constantinople, to remain patriarch in Rus'. In this case, the Russian side offered Jeremiah a residence in Vladimir, while Metropolitan Job would remain in Moscow with the sovereign. Jeremiah agreed to become a Russian patriarch only on condition that he be placed in the capital. Negotiations between Godunov and Jeremiah lasted almost half a year. In mid-January 1589, Jeremiah promised to appoint a Russian patriarch in Russia and to bless the further appointment of a patriarch in Rus' by a council of Russian bishops; the king had to let him go to Constantinople.

On January 17, 1589, Fyodor Ivanovich convened the Boyar Duma together with the Church Council: 3 archbishops, 6 bishops, 5 archimandrites and 3 cathedral monastery elders arrived in Moscow. The tsar announced that Jeremiah did not want to be patriarch in Vladimir. Fyodor Ivanovich decided to ask Jeremiah's blessing for the appointment of Job as the patriarch of Moscow. On the same day, the Duma was assembled with the Consecrated Council, and the sovereign turned to Job, asking the metropolitan for an opinion on the establishment of the patriarchate. Job replied that he, together with all the bishops and the Consecrated Council, "placed the pious sovereign, the tsar and the Grand Duke, at will."

On January 23, Patriarch Jeremiah and members of the Consecrated Council, with the exception of Metropolitan Job, arrived at the Assumption Cathedral. In the chapel in honor of the Praise of the Mother of God, the traditional place for the election of candidates for metropolitans, three candidates for the patriarchate were elected. Then all the bishops participating in the elections, headed by Jeremiah, arrived at the palace. Here the Patriarch of Constantinople reported to the tsar about the candidates, and Fyodor Ivanovich chose Job. Only after this, the elected Patriarch of Moscow was called to the palace, and he met Jeremiah for the first time. Here, in the royal chambers, the naming of Job as patriarch took place. In the Dormition Cathedral of the Kremlin, Jeremiah and the betrothed Patriarch Job served a short prayer service. Three days later, the ceremony of setting the first Russian patriarch took place there; Jeremiah, with a host of bishops, performed over Job a complete episcopal consecration.

In early February, Jeremiah spent several days in the Trinity-Sergius Lavra, with the beginning of Great Lent, he again asked to be released to Constantinople, but Godunov, referring to the difficulties of the journey in winter, persuaded him to wait for some more time. This was necessary in order to prepare for Jeremiah's signing a document on the establishment of the Patriarchate in Moscow - the so-called Legislative Charter. A characteristic detail of this charter, drawn up in the royal office, is the mention of the consent of all the Eastern patriarchs to the establishment of a patriarchate in Moscow. In fact, such consent had not yet been obtained at that time.

The next stage in the approval of the Moscow Patriarch was to be his inclusion in a fairly high place in the patriarchal diptychs - the official list of the heads of Orthodox churches. The Russians claimed that the Moscow Patriarch would be commemorated in the diptych third, after the Patriarchs of Constantinople and Alexandria, before the Patriarchs of Antioch and Jerusalem. After signing the letter, Jeremiah, having received generous gifts from the king, left Moscow in May 1589.

Fulfilling the promises made in Moscow, in May 1590 he convened a council in Constantinople, at which he spoke about the establishment of the patriarchate in Russia. The Council recognized this act and approved the patriarchal rank for the primates of the Russian Church. Metropolitan Dionysius of Tarnovo brought the conciliar charter to Moscow the following year, and on June 20 it was handed over to the tsar. Under the text of the verdict of the Council of the Eastern Hierarchs are 106 signatures (including the signatures of three patriarchs, there is no signature of the Alexandrian primate, because the Alexandrian see was then vacant). Their modern handwriting analysis has shown that at least 66 of the signatures are fake. There is no need to doubt the fact that Patriarch Jeremiah held a council on raising the Moscow cathedra to the rank of patriarch, but it must be admitted that the number of participants in the council was significantly less than the number of signatures under the council's verdict. Probably, Jeremiah went for forgery in order to receive alms from Russia as soon as possible and wanted to create a more representative impression of the cathedral than it really was.

In 1593, in Constantinople, in the presence of the Moscow ambassador G. Afanasiev, a new council of Eastern hierarchs was held, in which the patriarchs of Constantinople, Alexandria (who also temporarily ruled the See of Antioch) and Jerusalem took part. The Council, agreeing with the elevation of the primate of the Russian Church to the rank of patriarch, confirmed the fifth place of the Russian Church in the diptych of Orthodox churches.

In 1589, the Russian Church achieved complete independence, being organized as a special patriarchy. In practice, she lived an independent life since the time of Metropolitan Jonah. But there still remained the nominal dependence of the Russian metropolitan on the patriarch. Now it has turned out to be irrelevant, as Russia became a powerful power, and the patriarch was a subject of the Turkish Sultan. To this was added another suspicion about the integrity of Orthodoxy in Greece: around 1480, a promise was made to the hierarchal oath not to accept anyone from the Greeks either for the metropolis or for the episcopate. In 1586, the Patriarch of Antioch arrived in Moscow for alms. Joachim; this was the first time that one of the patriarchs had come to Moscow. Taking advantage of his arrival, Tsar Theodore, at the council of the boyars and the clergy, proposed a decisive thought, whether it was possible, through the help of a visiting saint, to arrange in Moscow own patriarchal throne. This idea was approved by all. Joachim also approved of it, but noted that the consent of all the eastern patriarchs was needed for its execution, and when leaving Moscow he promised to try about this matter.

Summer 1588 arrived in MoscowConstantinopolitan patriarchJeremiah, and the Russian government hastened to take advantage of his arrival for morea resolute statement of the question of the Russian patriarchate. Jeremiah himself was first offered to be patriarch in Moscow. But at the same time they took into account the extreme inconvenience of having a Greek patriarch, who was treated with distrust, who, moreover, did not know either the Russian language or Russian customs; on the other hand, neither the tsar nor Godunov, who ruled over all affairs, wanted to remove Metropolitan Job in which they both felt complete confidence. Therefore, the patriarch was offered to live not in Moscow, where Job was still left, but in Vladimir. Jeremiah did not agree to this, saying: what kind of patriarchy is this, why not live under a sovereign? Then they directly offered him to put patriarch Job. The celebration of the installation took place on January 26, 1589. When leaving Moscow, Jeremiah left here laid charter on the establishment of the patriarchate by him and promised, upon his return to the east, to carry this matter through the council of the eastern hierarchs. Council held in Constantinople in 1590, but, since it did not have the patriarch of Alexandria Meletia Pigasus(and this influential patriarch did not approve of the actions of Patriarch Jeremiah in Moscow, as being committed without the authority of other patriarchs), then The Council of the Patriarchate of Moscow was convened in Constantinople again in 1593 with the participation of Meletios. The Russian patriarchate was approved with the appointment of a fifth place for the new patriarch, after Jerusalem; the right to appoint Moscow patriarchs is completely granted to the council of local bishops.

44. Time of Troubles. Hieromartyr Patriarch Hermogenes. The election of a king.

At the end of the 16th century, the Rurik family died out , having put out from the midst of his holy martyr, Dimitry IoannovichUglitsky, killed by supporters of Boris Godunov (1591). After the death of the last Rurikovich, Tsar Theodore (1598), boyar Godunov, but did not have time to become the founder of a new dynasty. The mysterious impostor, the shadow of the murdered Demetrius, ended this dynasty at its very beginning, and it was Time of Troubles , a time of severe trials for both the Russian land and the Russian Church, but at the same time the time of the discovery of their irresistible inner power.

Imposter Phenomenon was a terrible event, both for the state and for the Orthodox Church, because he was a tool of the Jesuits and Catholic propaganda. Wanting to find support in the powerful Jesuit order, he allowed himself to be converted to Catholicism. At the beginning of 1604, in Krakow, the papal nuncio took from him an oath of obedience to the Roman throne. In his letter to the pope, False Dmitry promised to convert all of Russia to Catholicism.

Patriarch Job rebelled with all firmness against the impostor. He sent letters to Prince Ostrozhsky, the Polish nobility and clergy with an exhortation not to believe False Dmitry, anathematized him, ordered to read a letter in all churches, which proved that False Dmitry was none other than a runaway monk of the Chudov Monastery Grigory Otrepiev , and all those who would stand for him were cursed. After the death of Boris, the patriarch also zealously began to act in favor of his son Boris Theodora. IN 1605 Having taken possession of Moscow, the adherents of the impostor, first of all, set about overthrowing the patriarch: bursting into the Assumption Cathedral during the liturgy, they tore off Job's hierarchical clothes, dressed him in the cassock of a simple monk and took him to the Staritsky Monastery, where he remained until his death.(+ 1607). Tsar Theodore was killed, and an impostor ascended the Russian throne.

In place of Job, the new king himself, without a cathedral of saints, erected Ryazan ArchbishopIgnatius,by birth Greek, prone to union. The Jesuits came from Poland, and in one house allotted for them, they began to freely celebrate their Catholic worship in the Kremlin itself. The new tsar, having surrounded himself with Poles and Germans, from the very beginning of his stay in Moscow began to offend the Orthodox and patriotic feelings of Russians: he allowed non-Christians to freely enter Orthodox churches, prayed badly to God, and did not observe fasts. The people were rumored that he was a heretic; there were people who accused him of heresy to his face; their willingness to suffer for the truth and faith showed well how alarmed the masses were.

From the Pope, one after another, messages were sent to him with persistent exhortations to quickly enlighten the Russian people, sitting in darkness and the shadow of death. Meanwhile, False Dmitry had to ask the pope to allow Marina herself - the future queen - to hide her Catholicism for the time being under the guise of observance of Greek rites. Rome was angry at this, but in Moscow it turned out to be difficult to leave Marina a secret Catholic. Metropolitan of Kazan Hermogenes and Kolomna Bishop Joseph they resolutely demanded that Marina be rebaptized into Orthodoxy before her marriage, otherwise the tsar's marriage with her would be illegal. The tsar managed to get rid of these strict zealots, forcing Joseph to be silent, and sending Hermogenes from the capital to Kazan. But it was not so easy to get rid of the excitement of the people. Marriage with Marina became a fatal event for the impostor. During the wedding celebrations, the Polish gentry who arrived in Moscow irritated all the people with their rampage. On the night of May 17, 1606, the general irritation finally broke through with a popular uprising, in the midst of which the impostor was killed. Following this, he was immediately overthrown andPatriarch Ignatius.

The perpetrator of the coup, Prince Vasily Ivanovich Shuisky, A Hermogenes of Kazan was elected patriarch. Prior to his hierarchship in Kazan, he was a priest of the Kazan Gostinodvor Church of St. Nicholas, and in this rank he was the first to serve in 1579 for the appearance of the Kazan Icon of the Mother of God, accepting it from the land where it was found, then he took monastic vows in the Kazan Spassky Monastery and was archimandrite here, finally, in 1589 he was made Metropolitan of Kazan. During his patriarchate, he was an unshakable pillar of the church and state. In his honest frankness, he was not entirely at odds with the petty and double-hearted Shuisky, but these personal relations did not prevent him from firmly standing for the latter as for a God-given tsar.

Even before the election of the patriarch, when there were rumors about the second impostor, there were the relics of Tsarevich Dimitri were solemnly transferred to Moscow from Uglich. The new patriarch, first of all, sent letters of exhortation throughout Russia to the people and to the rebels themselves, who had risen in the name of a new impostor in the Seversk Ukraine; then, together with the king, he resorted to a new means of influencing the people, appointing in the Assumption Cathedral ceremony of people's repentance. For her purpose, the now blind and decrepit Patriarch Job was summoned from Staritsa. A touching letter was drawn up, which set out on behalf of the people the confession of betrayals, perjury, murders, desecration of the shrine and other zemstvo sins since the death of Tsar Theodore. But this ceremony did not have the desired results. The excitement in the name of Demetrius kept growing, despite the fact that even the impostor himself was not yet in sight. Finally, such a person was found and with the help of Poles, Cossacks and various Russian traitors, he approached Moscow and established himself 12 versts from it in the village. Tushin. The noble Pan Mnishek recognized him as his son-in-law, and Marina as her husband; the Jesuit brothers appeared beside him. In Poland, they wrote him a whole order on how to act for the spread of Catholicism in Russia.

Patriarch Hermogenes approved of the tsar, exhorted the boyars and the people to loyalty, pointed out the dangers to Orthodoxy from the Poles, and cursed the traitors to the faith and the legitimate tsar. But, on the other hand, it had an extremely seductive effect on Moscow and Tushino, breeding treason in it and undermining the importance of Vasily Shuisky.

Taking advantage of the turmoil that arose in Russia, King Sigismund demanded the Moscow crown for his son Vladislav And in the autumn of 1609 he laid siege to Smolensk. The people of Smolny vowed to stand up for the faith and the king until death. Of the Russians, the Tushinians were the first to come to the side of Sigismund. Abandoned by the Poles and the weakened impostor, they concluded an agreement with Sigismund and recognized Vladislav as king. Then a party was formed in favor of the prince in Moscow itself. As early as the beginning of 1609, those dissatisfied with the tsar dragged Hermogenes to the place of execution and, shaking him by the collar, demanded his consent to the change of the tsar. The patriarch was not afraid of the crowd and honestly stood up for Shuisky. This time the attempt to overthrow Basil failed. But when the tsar was suspected of the mysterious death of Skopin, when the Russian troops, having lost their beloved leader, were defeated by the Poles, it was no longer possible for the patriarch to save Vasily. On July 1610, crowds of people, raised by Zakhar Lyapunov, Saltykov and other boyars, overthrew him from the throne; then the deposed tsar was forcibly tonsured a monk.

Then he immediately got up question of choosing a new king; the mob wanted the Tushino thief; the patriarch proposed to choose a king from the boyars, Prince. Vasily Golitsyn or Mikhail Feodorovich Romanov, son of Philaret; the boyars were drawn to Poland, they wanted Vladislav to be king. The last party won. Ambassadors were sent to Smolensk for final negotiations with the king. The patriarch had to agree to the desire of the ruling party and managed to insist only that the ambassadors make the conversion of Vladislav to the Orthodox faith a necessary condition. The ambassadors stood firm in their demands that Vladislav accept Orthodoxy. On April 1611, the envoys, at the behest of the irritated king, were sent to Marienburg as captives. Smolensk still continued to defend itself, reinforced by the governor Shein and the exhortations of the archbishopSergius. When he was finally taken, Shein and Sergius were also taken to Lithuania.

Rumors about the Poles' claims to the Muscovite state and about future dangers to the faith caused great excitement among the people. The patriarch appealed to the Orthodox for the protection of the father. From Moscow a touching letter was sent everywhere, in which, admonishing the cities to unite against a common enemy, Muscovites exposed the religious unity of all Russian people and the sacred significance of Moscow. The patriarch stood at the head of the entire Zemstvo movement; besides him, the cities did not want to know any other authorities. Saltykov, Masalsky and other boyars of the Polish party in Moscow were very angry at Hermogenes. At the same time that the ambassadors were taken prisoner, the Poles and Saltykov made a last attempt to persuade the patriarch to return the zemstvo ratis marching towards Moscow, and heard from him a decisive refusal. “I bless everyone,” the patriarch said, “to bring the work begun to the end, for I see the trampling of the true faith from heretics and from you traitors, and the ruin of God’s holy churches, and I cannot hear Latin singing in Moscow.” After that he was imprisoned in the Miracle Monastery and deprived of any means of communicating with the people.

The first uprising of the cities failed. After the death of the Zemstvo leader Prokopy Lyapunov, killed by the Cossacks, the militia dispersed, and the disasters of the Russian land even more increased. Moscow remained in the hands of the Poles. But behind the first zemstvo militia, another soon arose, formed at the request of the Nizhny Novgorod zemstvo elder Kozma Minina and under the command of the princePozharsky. Patriarch Hermogenes from his dungeon blessed the zemstvo ratis for the last time and soon (January 17, 1612) died, as they think, starved to death. At the head of the Russian Church, on the advice of all the ranks of the people, the Kazan metropolitanEphraim (however, without the patriarchal dignity). October 22, 1612 Moscow was finally liberated.

Moscow was cleansed, but the royal throne was still empty. Letters were sent to the cities with an invitation to send authorities and elected officials to Moscow for a great cause. After three days of fasting began cathedrals. They began to choose among their own. Once, a nobleman from Galich brought a written opinion to the cathedral, which said that he was the closest in kinship with the former kings Mikhail Feodorovich Romanov, and it is necessary to elect him as king. Dissatisfied voices were heard: "Who brought such a letter, who, from where?" At this time, the Don Ataman comes out and also submits a written opinion. "What did you give, ataman?" - Prince Dimitri Mikhailovich Pozharsky asked him. "About the natural king Mikhail Feodorovich," answered the ataman. The same opinion, submitted by the nobleman and the Don Cossack, had a strong effect on the voters. February 21, 1613, the week of Orthodoxy, was the last council: each rank submitted a written opinion, and all these opinions were found to be similar, all the ranks pointed to one person - Mikhail Feodorovich Romanov. Then Archbishop Theodoret of Ryazan, Avraamy Palitsyn, the cellar of Trinity, Archimandrite Joseph of Novospassky, and boyar Vasily Petrovich Morozov went to the place of execution and asked the people who filled Red Square: who do they want to be king? - The people unanimously exclaimed: "Mikhail Feodorovich."

The ambassadors of the Zemsky Sobor arrived in Kostroma on March 14, raising the icons brought from Moscow, and the miraculous Feodorovskaya Icon of the Mother of God, from the Kostroma Assumption Cathedral, everyone went in procession to Ipatiev Monastery where the chosen king lived with his mother, nun Martha Ivanovna. They met the icons behind the monastery; but when the ambassadors told them why they had been sent, Michael answered “with great anger and weeping” that he did not want to be a sovereign, and his mother Martha added that she did not bless her son for the kingdom. In the church, the ambassadors gave letters to Michael and his mother from the cathedral and made speeches as ordered, but received the same answer. Finally, the sacred ranks, holding up honest crosses and miraculous icons in their hands, approached Michael with them, and Theodoret said firmly: "Do not resist the will of God: we did not undertake this feat, but the Most Pure Mother of God loved you - be ashamed of Her coming" . Then Michael fell to the ground before the miraculous icons of the Mother of God and, sobbing, said: "If it be Thy will, I am Thy servant, save and keep me." Then, standing up and turning to the ambassadors, he said: "If there is the will of God for this matter, then so be it." So it happened the accession of Mikhail Feodorovich in the Kostroma Ipatiev Monastery on the 14th day of March 1613, from that time until now solemnly celebrated by the Church in honor of the Feodorovskaya Icon of the Mother of God.