Among many, due to the duty of the God-given power to Us, care for the correction of Our people, and other States subjects to Us, looking at the Spiritual rank, and seeing in it a lot of disorder and its great poverty in deeds, not vain on Our conscience, We got fear, yes we will not appear ungrateful to the Highest, if we receive from Him the blessing in the correction of both the Military and the Civil rank, let us neglect the correction and the rank of the Spiritual. And when the unhypocritical He is the Judge, asks for an answer from us about a fraction of the order given to Us from Him, let us not be unanswered. This is for the sake of the image of the former, both in the Old and in the New Testament, Pious Kings, taking care of correcting the rank of the Spiritual, and not seeing a better way to do this, more than the Cathedral Government. It is not without passion in a single person; besides, it is not hereditary power, for the sake of it they do not shy away. We establish the Spiritual Collegium, that is, the Spiritual Council Government, which, according to the following Regulations, has all Spiritual affairs in the All-Russian Church to govern. And we command all our faithful subjects, of every rank, Spiritual and worldly, to take this as an important and strong Government, and it has extreme matters for the Spiritual government, to ask for decisions and decisions, and to be content with its definite judgment, and listen to its decrees in everything, under great resistance and disobedience by punishment, against other Colleges.
There must be a Board of this, and from now on with new rules to supplement its Rules of Procedure, different cases will require different cases. However, this must be done by the Spiritual College on the basis of Our permission.
We determine in this Spiritual Collegium the Members to be named here: one President, two Vice-Presidents, four Counselors, four Assessors.
And before that, it was mentioned in this Regulation in the first part, in the seventh and eighth paragraphs, that the President should be subject to the judgment of his brethren, this is the same for the College, if only in what he had sinned; For the sake of this, we define and have a voice of one with the others, equal.
All the Members of this Board, upon entering into their business, have an oath or promise before the Holy Gospel, according to the attached form of the oath.
I, the one named below, promise and swear by Almighty God, before His Holy Gospel, that I must, and I want to, and in every possible way I will try in the councils and courts and in all the affairs of this Spiritual Governing Assembly to seek always the very essence of truth and the very essence of truth, and to act all according to the statutes written in the Spiritual Regulations, and if it will continue to be determined by the consent of this Spiritual Government, and by the consent of the Tsar's Majesty. But I will all act according to my conscience, not working for dissent, not sickness by enmity, envy, stubbornness, and simply being captivated by passions, but with the fear of God, always having in my memory His unwashed judgment, with sincere God's love of my neighbor, believing all thoughts and to my words and actions, as the ultimate guilt, the glory of God, and the salvation of human souls and the whole Church is a building up, not seeking, even mine, but even worse than the Lord Jesus. I swear by the living God that always, remembering His terrible word: cursed is everyone doing the work of God with negligence, in every work of this Governing Assembly, as in the work of God, I walk and I will go without a word, with all diligence, according to my utmost strength, neglecting all pleasures and my resting place. And I will not pretend ignorance for me; but if what is my bewilderment, I will try in every possible way to seek comprehension and knowledge from the scriptures, and the rules of the council, and the consent of the ancient great teachers. I swear packs by Almighty God that I want and must be my natural and true Tsar and Tsar Peter the First, the All-Russian Autocrat and others, and according to him, His Imperial Majesty's High legal Heirs, who, by the will and Autocratic of His Imperial Majesty's power, are determined, and henceforth determine, and will be rewarded for the perception of the Throne. And to Her Majesty, Empress Tsarina Ekaterina Alekseevna, to be a faithful, kind and obedient slave and subject. And all to the high of His Imperial Majesty autocracy, the power and power of the right, and the prerogatives (or advantages), legalized and henceforth legitimized, at the extreme understanding, the power and ability to warn, and defend, and in this case, do not spare your belly. And at the same time, at least try to advance everything that can touch His Royal Majesty's faithful service and benefit in any cases. As soon as I find out about the damage of His Majesty's interest, harm and loss, I will not announce in good time, but I will also avert and prevent pains by all means. When, to the service and benefit of His Majesty, or the church, what secret matter, or whatever it may be, which I will be ordered to keep secretly, and then keep it in perfect secrecy, and not to announce to anyone who does not need to know about it, and will not be commanded to declare. I confess with an oath the extreme Judge of the Spiritual Sowing of the Collegium, to be Samago All-Russian Monarch, Our Most Merciful Sovereign. I also swear by the All-Seeing God that all this, which I now promise, I do not interpret otherwise in my mind, as if I proclaim with my words, but in that power and reason, the words written here are revealed to those who honor and hear. I affirm with my oath, wake me God the Seer of the Heart, my Witness promises, as there is something wrong. If there is something false and not according to my conscience, wake me the same Just avenger. In the conclusion of sowing my oaths, I whole the words and the cross of my Savior. Amen.
This Regulation is divided into three parts, according to the number of three spiritual needs, the management of the worthy and the management requiring, which is the essence:
1) Description and important guilt of such government.
2) Cases, which are subject to management.
3) The most rulers are position, action and strength.
And the management is the basis, that is, the law of God, proposed in the Holy Scripture, so are the canons, or the rules of the conciliar of the Holy Father and the civil statutes, which are in accord with the word of God, they demand their own books, but they cannot fit here.
The collegium of the government is nothing else, only a government meeting, when the affairs of a certain person are not for a single person, but for many to please, and from the Supreme Authority they are subject to management.
Sometimes there is a collegium that is one-time, and another is always permanent. There is one-time, when in a single incident that has happened, or for many, but at the same time, the decision of their demanding person gathers pleasing to that person. These are the essence of church synods and civil synods, through the usual searches, tribunals, and councils.
The ever-present Collegium is when certain contented husbands are determined by the name of certain affairs, often or always in the homeland.
Such was the ecclesiastical Sanhedrin in the Old Testament Church in Jerusalem, and the civil court of the Areopagites in Athenekh, and another in the same city of the governing assembly called Dicasteria.
It is similar in many other States, both ancient and present.
The most sovereign Tsar of All Russia, Peter the Great, appointed his powers for the benefit of the fatherland in the summer of 1718, according to the difference between the affairs and needs of the State, the Most Reigning Tsar of All Russia, Peter the Great.
And like the Christian Sovereign, the overseer of orthodoxy and every guardian in the Church of the Holy Deanery, having looked at the spiritual needs, and desiring every better administration thereof, he deigned to establish the spiritual Collegium, which would diligently and ceaselessly observe, hedgehog for the benefit of the church, but all according to the order there are, and let there be no disorder, there is the desire of the Apostle, or even more God's own favor.
May anyone not think that this government is not pleasing, and it would be better for a single person to rule the spiritual affairs of the whole society, as well as private countries, or dioceses, affairs are governed by each individual bishop. There are offered here important guilt, which shows that this reign is always conciliar, and like the everlasting Synod or Sanhedrin, the most perfect is and better than the sole government, especially in the Monarchical State, which is Our Russian.
1. In the first place, truth is more known to be sought by the conciliar estate than by a single person. The ancient proverb is Greek: other thoughts are the wisest essence, more than the first; then if, moreover, many thoughts, judging about a single deed, the wisest will be, more than one. It happens that a simple person will perceive this in some difficulty, which the bookish and witty person will not see; how is it not necessary to have a Council Government, in which the proposed need is sorted out by many, and what one does not comprehend, the other will comprehend, and what this one does not see, he will see? And this is a meaningful thing and is better known and will sooner be explained, and what requires a definition will not seem difficult.
2. And as news is in knowledge, so is the power in determining the case, there is still a greater conviction and obedience to a conciliar verdict than a sole decree. The power of monarchs is Autocratic, which God Himself commands for conscience; more than they have their advisers, not only for the sake of a better truth of discipline, but so that rebellious people do not slander, that behold, or it is by force and according to its whims, rather than by judgment and truth the Monarch commands: then it is even more so in Church government, where the government is not monarchical. , and the ruler is commanded, that the clergy do not rule. Where if there is only one thing that bore him, opponents with a single face may slander him by slandering him, which they will not be able to do, where the determination comes from the conciliar estate.
3. Behold, it is especially strong when the Collegium of the government is under the Sovereign Monarch and is set by the Monarch. It is obvious that the Collegium is not some kind of faction, secretly on the interest of its alliance, but on the general good by the command of the Autocrat, and His, with other scrutiny, of the assembled person.
4. It is also important that in a one-man government there is often a continuation and a halt for the necessary needs of the ruler and for illness and disease. And when he is no longer alive, then deeds are cut even more. Inako in the reign of the Cathedral: not belonging to a single person, even if it is the first person, others act, and things go on unbroken.
5. But it is most useful that in such a Collegium there is no place for addiction, deceit, and covetous judgment. How can they form in the intercession of the wine, or in the condemnation of the innocent side, where if it will be one of them to the person who is being judged is partiality or fierce, both the other and the third and others be free from anger and addiction? How can one overcome a bribe, where not because of power, but for correct and important reasons, the matter is done, and only one other (if he does not show his blessed opinion of his guilt) will shy away, so that he will not be recognized in his bribery? Behold, most importantly, when the Collegium is held in such persons, for whom it is by no means possible for everyone to secretly slag, eat, even if there will be persons of different ranks and titles: Bishops, Archimandrites, Abbots and from the authorities of the White Priesthood. In truth, one cannot see here how they are to each other and open up some insidious intent, no one that agrees to be wrong.
6. And behold, it is similar that the Collegium, the freest spirit in himself, has to justice: not so, as the sole ruler of the wrath of the strong is afraid; there are still reasons to look for many, and even different persons, it is not so convenient to eat, as if on a single person.
7. It is also great that the fatherland does not fear rebellions and confusion from the soborno reign, which originate from a single spiritual ruler. For the common people do not know how the spiritual power differs from the autocratic one; but astonished by the great High Shepherd with honor and glory, he thinks that such a ruler is the second Emperor, equal to the Autocrat, or even greater than him, and that the spiritual rank is another and better State, and that the people themselves think so. Why, then, when else will the disdainful, power-hungry spiritual conversations be added, and fire will be placed on dry admiration? Such simple hearts are corrupted by this opinion, what is wrong with their Autocrat, like the Supreme Shepherd, in any case they look at. And when a certain quarrel is heard between them, everything to the spiritual more than to the worldly ruler, if they both blindly and madly agree, and they dare to fight and rebel for him, and flatter themselves accursed, that they are conquering by Bose Himself, and their hands do not defile, but sanctify, even if they rushed to bloodshed. To the same opinion among the people, for the sake of greats and not simple, but insidious people; when they see a quarrel between the Sovereign and the Shepherd, they kidnap their spite for a good chance, and under the guise of Church zeal, they will not hesitate to raise their hands to Christ the Lord; and to that same lawlessness, as if to the work of God, the common people ascend. Well, when even the Shepherd Himself is haughty with such an opinion of himself, he will not want to sleep? It is difficult to rip it apart, from wherever there is a disaster.
And it would not have been fictions that God would have given, so that it would only be powerful to think about this, but this was shown by the very prophecy more than once in many States. To delve into only the History of Constantinople, lower than Justinian's times, and much of that will seem. Yes, and the Pope only overcame the Roman State in no other way, not exactly the Roman State, and for himself a great part of the kidnapping, but other States almost to the point of utter ruin were shocked more than once. May we not remember such and our former swings!
There is no place for such evil in the Cathedral Spiritual Government. For there is no greatness here and on the President himself, and the people of amazing glory, there is no extra lordship and shame, there is no high opinion of him, the caress cannot lift him up with immense praise. Before anything good is done by the Government, it is impossible for a single President to agree. The very name of the President is not proud, it means nothing else, only the Chairman; he cannot be lower about himself, lower than anyone else think highly of him. And when the people still see that the Council of this Government has been established by a monarchical decree and a Senate verdict; even more, he will abide in his meekness, and greatly put aside hope and seek help for his rebellions from the spiritual rank.
8. In addition, this pleasing to the Church and the State from such a Sobornaya Government will be that there is no one in it from the neighbors, but the President himself or the President himself is subject to the judgment of his brethren, that is, if the Collegium, if he had sinned in something, is not so as it is, where one autocratic shepherd owns: for he will not steal from the bishops at his disposal to sue. If, however, he was forced to do so, then both in a simple people, ignorant of justice, and blindly judging, such a court would be suspicious and subject to reproach. From what it seems that for the evil of such a monarch, the need is to convene the Ecumenical Council, that I am in difficulty with the greatness of the whole fatherland, and with no small dependence it happens, and in modern times (when the Eastern Patriarchs live under the yoke of Tours, and the Turks of Our State are more before they are afraid) it is by no means possible to be.
9. Finally, in such a government, the Cathedral will be like a certain school of spiritual government. For from the communication of many and various considerations, and advice and arguments, correct, common affairs require, everyone from neighbors can conveniently learn spiritual politics, and with everyday art get used to, as it were better home God was able to govern; and therefore the most pleasing of the number of colleagues, or neighbors, persons will appear for the degree of the Bishop to ascend worthy. And so in Russia, with the help of God, soon rudeness will disappear from the spiritual rank and hope for all the best.
Discussing the affairs that are managed in the spiritual Collegium, these of all two kinds appear: the first kind of affairs of the whole church, both spiritual and secular, and all great and small officials, as well as ordinary persons necessary, where it is appropriate to observe if everything is correct according to the Christian law. And even if something is disgusting to him, and is there not some meagerness in instruction, to every Christian that is appropriate, about which the word will not be much lower.
The second kind of affairs is necessary by its own rank.
The ranks of these are the five-numbered essence:
1. Bishops, 2. Presbyters, deacons and other clergy of the church, 3. Monks, 4. School houses, and in them teachers and students, as well as church preachers, and wrong marriages and other matters, up to secular people touching.
About all of them, in order, what is important is here proposed.
Common business. It is appropriate for two to look here, according to the above proposal. First, if everything is correct and according to the Christian law, it is done, and if something is done and where it is contrary to this law.
The second, even if the instruction is pleased with the Christian is used.
At first glance, the following points are essential:
1. To find the newly folded and summed Akathists and other services and Prayers, which, especially in Our times in Little Russia, are composed, are not a small number, is the essence of this addition to the sacred consonant? and do they not have something in themselves contrary to the word of God, or even something obscene and pious?
2. It is also to be determined that these numerous prayers, even if they were direct, were, however, not the essence of everyone's duty, and by the will of everyone on one, and not in a church cathedral, to use them powerfully, so that in time they would not enter the law, and conscience would the human was not burdened.
3. Look at the Stories of the Saints, whether the essence of some of them is falsely fictitious, telling which was not, or the Christian Orthodox teaching that is repugnant or idle and laughable worthy of a story. And such stories to expose and prohibition to betray with the announcement of the lie in these acquired. For such an essence is clearly false and contrary to sound doctrine. For example, in the life of Euphrosynus of Pskov, the dispute about the dual Alleluia of singing is clearly false, and from a certain idler, fictional, in which, in addition to the vain dogma of double vision of Alleluia, Savelyeva, Nestoriev and other heresies are found. And although the author sinned with ignorance, the spiritual government should not endure such fictions, and instead of healthy spiritual food, people should present poison. Especially, when the common people cannot argue between the gum and the Shuim, but they either see what is written in the book, they hold on firmly and stubbornly.
4. Actually and diligently it is appropriate to search for these fictions, which lead a person into unkind practice or business, and they offer a flattering image to salvation. For example, do not do on heels and celebrate, and they say that Friday is angry with those who do not celebrate, and comes with a great threat to them. Similarly, some nominal two-ten Fridays should be fasted, otherwise for many bodily and spiritual acquisitions; also, in fact, like the most important more than other times, services to honor, the Annunciation Mass, the Resurrection Matins and the Vespers of Pentecost. These things, for example, are remembered, for they damage the few and simple. Although there should be some understanding about a few and about a single brother, may he not be tempted by that one, for his sake Christ will die; both the essence of this doctrine is similar, which even the most honest persons for their simplicity probably think of being, and therefore the most harmful essence. And such is the legend of the Kiev Caves Monastery that a person buried there, even if he died without repentance, will be saved. And how far this and this similar story is diverted from the path of salvation, everyone, although a little familiar with the Orthodox teaching, but a good conscience person, confession is not without sighing.
5. Certain ceremonies may be baptized and obscene, or even harmful. It is heard that in Little Russia, in the Starodubsky regiment on a festive day, a simple-haired woman is taken under the name of Friday, and they are led during the church (whether they say it in truth) and at the church the people give this honor with gifts and with the hope of some benefit. Similarly, in another place, the priests with the people pray before the oak; and the priest distributes the oak vetvi to the people for blessing. Find out whether this is so, and whether the bishops know about this place. If such a fear and such are found, they lead people into open and shameful idolatry.
6. About the relics of the saints, where some will appear to be inquisitive, to look for: a lot is more, and about this is messed up. For example, some alien ones are offered: the body of the Holy First Martyr Stephen lies in Venice on the outskirts, in the Benedictine monastery, in the church of St. George, and in Rome in the country church of St. Lawrence; so there are many nails of the cross of the Lord, and a lot of milk of the Most Holy Theotokos in Italy, and other similar ones without number. Look, do We also have such idleness?
7. About the icons of the Saints, see what is written in the promise of the supplied Bishops.
8. Still this to observe that how it worked, it would not have happened in the future: they will say that non-tsii Bishops, in order to help the poor churches, or new constructions, commanded to look for the appearance of the icon in the desert, or at the source and the icon of this for the very finding testified to being miraculous.
9. A thin and harmful and very disgusting custom has entered church services and molebens to sing with two voices and with many voices, so that Matins or Vespers is dismantled into parts, suddenly many are sung, and two or three prayers are suddenly performed from many chanters and chats. This was due to the laziness of the clergy, and became a custom, and of course there must be a translation of such a prayer.
10. Velma's shameful and these things were acquired, (as they say) prayers to people far away from them, through their messengers in a hat.
But here there is no need to count all the wrongs: in a word, say that either the name of superstition can be baptized, this is superfluous, obscene to salvation, fictitious for only your own interest from hypocrites, and seducing the common people, and like snow sweeps, forbidding the right path of truth. All that is attached to this inspection, as if evil is common: it can be acquired in all ranks. And here a certain tokmo is offered as an example, so that from these it would be powerful to observe the rest.
And the first kind is of common affairs.
The second kind of common affairs is, as if it was foretold, to examine whether we have a Christian teaching content to be corrected?
For although it is known that the Holy Scripture itself contains perfect laws and covenants for our salvation that are necessary, according to the voice of the Apostle, 2 Timothy 3: all scripture is inspired by God and is useful for teaching, for reproof, for correction, for punishment, hedgehog in righteousness. may God's man be perfect, prepared for every good deed; As a matter of fact, few people know how to honor a book, and few can collect everything from books, even the essence that is most needed for salvation; for this they demand the guidance of the most perfect husbands. For this, for the sake of it, the shepherd's order from God is set, so that from the Holy Scripture he teaches the flock entrusted to himself.
And there’s little else to eat, it is disgusting only for the Russian Church of the multinational, for those presbyters who could preach the dogmas and laws of Holy Scripture by heart; then an all-eternal need is to have some kind of short and intelligible and clear little books for ordinary people, which will contain everything that is enough for the people's instruction; and to read tya little books in parts on weekdays and holidays in church before the people.
And although there are a fair number of such books, eat, homology or Orthodox confession, there are also some great teachers of the Saints, interpretive conversations and moral words; both this is a teaching that is inconvenient for everything, especially for the common people. For the book of the confession of the Orthodox is not small, and for this reason it is inconvenient to fit in the memory of ordinary people and it is written in a non-vernacular way, and for that it is not intelligible to ordinary people. Likewise, the books of the great teachers, Zlatoustago, Theophylact and others, are written in the Yellin language, and in that only language the essence is intelligible, and Slavensky's translation became obscure and with difficulty, of course, from a person and trained, and to simple ignoramuses it is by no means inconceivable. And besides that, the teachers' interpretative talks have a lot of high theological mysteries; so and a lot will say that then it was appropriate to say by inclination different nations, and due to the circumstance of these times, which nowadays an impolite person does not know how to use to his advantage. And to the common people it often befits to instill that which is common to everyone, and to everyone, in fact, due to their title. It is also impossible to have these books in all the rural churches, except in the city ones, and even then the rich ones. For this, it befits to heal human infirmity in a different way. And such a reasoning comes, if only all the most important principles of our dogma were known, and something is a look arranged from God of our salvation; and if they knew the commandments of God, hedgehog to shirk from evil, and do good: that would have been an instruction that was pleasing to them. And if someone were corrupted even with such knowledge; then such himself would have been unresponsible before God, and not a pastoral rank, serving his good salvation.
And for that sake you need to eat and compose three small books. The first is about the main saving dogmas of our faith; so also about the commandments of God, in the Decalogue of prisoners.
The second is about each and every rank's own positions.
The third one, in which there will be clear sermons from different Holy teachers, both about the main dogmas, and especially about sins and virtues and, in fact, about the positions of every rank. The first and second little books will have their own arguments from the Holy Scripture itself, but intelligible to everyone and short. The third is from the Saints, the Father is the same as in the first and in the second teaching.
Reading the same booklets in this order will go pretty well. On Sunday or a holiday at Matins, read a small part from the first, and in another row a part from the second book, and on the same day, after Mass, read a word from the third book about the same thing that was read about at Matins. And so it is one and the same teaching, heard at Matins and confirmed at Mass, can be better consolidated in the memory of those who hear.
And so all these parts are to be divided, so that all three books could be read in a quarter of a year. For the people will hear all the necessary instructions four times a year, and they will be able to remember what they have heard.
But even this even if you know that children can learn the first and second books from the beginning of their primer.
And although these little books will be the number three; both can fit all three in one small book, so that they can be bathed with a small dependency, and not only in churches, but also in the houses of every hunter, they can be easily used.
Affairs of the Bishops. There was a word about common affairs, something is already being proposed about our own, which should be the responsibility of Bishops, Presbyters, monks and others.
This is where the subsequent essence of knowledge is worthy about Bishops.
1) The essence of the bishop must have every ecumenical and local councils, and what is commanded in them, both their own rank and the entire clergy, should know much, which cannot be without diligent and frequent reading.
2) They should know most of all the degrees of homogeneity and affinity, and what kind of marriage can accommodate, and what they cannot, either according to the commandment of God in the books of Leviticus chapter 18, or according to the church, in the paternal and royal canons. They themselves would have known this, and they would not have descended upon someone else, even if they had a person skilled in this.
3) And even before both the first and the second above-mentioned position of theirs cannot be well known without diligent reading; and whether everyone will be a hunter of reading, it is not known: for this reason, a decree will be given to all the Bishops from the Collegium of the Spiritual, so that everyone at his meal read the canons proper to himself, and perhaps it could sometimes lag behind on the days of great holidays, or with worthy guests, or for some other correct fault.
4) If any case is difficult, and the Bishop wondered what to do; he first writes about that, asking for advice, to another closest Bishop, or to another who is skilled; and then, if I had been so unhappy, I would have written to the Spiritual Collegium in Reigning St. Petersburg clearly, and in a report, and in detail.
5) The essence of the canons forbidding bishops to linger outside their diocese for a long time (what should everyone know from the conciliar book). If a necessary need comes, keeping it outside the Diocese, for example, the turn of the service in the Royal City, or another correct guilt, also if the weakness comes grievous, and very inadmissible to manage affairs (for so weak, as if there is no one present) : in such a case, the Bishop, in addition to his usual house governors, must determine to the affairs of a certain clever and honest husband, an Archimandrite or Abbot, giving him some clever people from the monastic or priestly rank to help him; and they would tell him the Bishop, in the absence of the existing, important matters in writing, they would inform the non-existent in words, if they could listen for weakness. And if things happened, the rulers of these were perplexed about the decision, then they would write about it to the Spiritual Collegium, as it was said above about the Bishops themselves.
6) A similar commandment and decree was given to the Bishop and his henchman Archimandrite, Abbot, Builder, Parish Priest, when a great weakness comes, or an important guilt, keeping them outside the monastery or their parish.
7) And wake up the Bishop, for a deep old age, or for some other incurable illness, will come to extreme exhaustion, without the hope of better health, so that it will be impossible for him to manage his posts; and at that time the Bishop, in addition to the aforementioned extraordinary ones, in the place of his definite rulers, must be described to the Spiritual Collegium. If the Bishop would write about himself and did not want to, then both his stewards would have to write about him. And in the Spiritual Collegium there will be a discussion of what to do, whether to give a certain Administrator to this Diocese, or to appoint a new Bishop.
8) Behold, the Bishop must look, which he promised to watch with an oath on his appointment, to eat about the monks, so that they do not drag along without a path, so that unnecessary deserted churches are not built, so that the icons of the Saints of false miracles are not fictional; so much about hysteria, about the bodies of the dead unattended, and the rest of all that is good to observe.
All the same, in order to go into business more conveniently, the Bishop should indicate in all cities, so that the zakashiks, or deaneries deliberately assigned to this, like spiritual fiscal ones, would supervise everything and inform the Bishop to him. If such something where manifested itself, under the blame of the eruption, who would want to hide it.
9) It is good for the Velma to correct the church to eat this, so that every bishop has in his home, or at his home, a school for the children of the priests, or others, in the hope of a certain priesthood. And in that school there would be an intelligent and honest teacher who would teach children not only purely, clearly and accurately in books about honor (which, although a necessary, usually still unhappy thing), but would teach honor and understanding. And if you powerfully and by heart read the two first books mentioned above: one about the dogmas of faith; and another about the positions of all ranks, when such books will be published. And whoever a student was extremely stupid, or, although witty, but depraved, and stubborn and invincible laziness, such would, at a pleased temptation, be released from school, taking away all the hope of the priestly rank.
10) The same disciples who were dispersed in the school of Bishops (when already, with the help of God, there will be enough of them) to be assigned to the priesthood; or if someone chooses a monastic rank from them, then to the Archimandrites, or Abbots, unless there was some important guilt that would not allow him to.
And if the Bishop places an uneducated person in this school in the Priests, or in the monastic degree, having passed the scholar, and without the correct fault: then it will be subject to punishment, and what will be determined in the Spiritual Collegium.
11) But so that there would be no murmurings from the pupils 'parents for the great of these kosht against the teacher of onago, and for the purchase of books, as well as for the food of their sons, far from their pupils' home: the books of the Episcopal.
And so that this could happen, the reasoning about this is this: from the noblest monasteries in the Diocese to take 20 share of every grain, and from church lands, where the essence is, take 30 share of every bread. And as much as a person would become bread for food and other needs (clothing is not in number), only a small number of disciples with the required servants would be.
And the teacher or teachers himself would have satisfied the Bishop with food and money from the Bishop's treasury, how, according to the reasoning of the place, determine the Spiritual Collegium.
12) Such extortions from monasteries and church lands will not make the churches and monasteries a little scarce, only if they had good and faithful house-building. And for all the years the Bishop was given the knowledge that the number of every bread was gathered; but the Bishop would watch over where this bread is eaten, which surpasses all proper needs in his contentment.
And for the sake of it, may there be books of parishes and expenses of all the noble monasteries in Russia in the Spiritual Collegium. About expenses, however, the word here is ordinary and usual, and not extraordinary incidents, for example, for the necessary building and other
It is fitting for the abode and for such extraordinary expenses to make discerning guesses in the Collegium, against the needs of every monastery and against parishes.
13) And so that the Bishops do not complain that it will be unprofitable for them to destroy the teacher or teachers, it is instructed to them that they do not keep unnecessary servants, and do not make the necessary buildings (unless the buildings are profitable, for example, mills and others); They did not multiply the same sacred clothing for themselves and the whole dress, over the need befitting their honor.
But for the best management of all, there should be books from the Episcopal parishes in the Spiritual Collegium. Anything else about teachers and teaching will be lower in its place.
14) Every Bishop would know the measure of his honor, and he would not think highly of it, and the matter is great, but there is no honor, read a noble in the scriptures. The Apostle, destroying the opinion of the Corinthians, about their boasting pastors, says that the pastoral work has all the haste and fruit from God himself, who acts in the hearts of men. Az, speech, plant, Apollos drink, God grow. And therefore it suggests that there is no praise for this return to the person. Do not plant it with the same, nor solder it, but God return it. And he calls the shepherds in the same place, the servants of God, and the builders of His mysteries, if only they would remain in the work of that faith. For exactly the outward pastoral work is to preach, insist, forbid in good time and timelessly, and build the rituals of the Mysteries of the Saints. But the internal matter, the hedgehog of turning the heart to repentance and renewal of life, is one God, through His grace through the word and secret action of the shepherds, as through an invisibly acting instrument.
For this sake, it is proposed to tame the cruel Bishops' glory, so that they are under the arm, but the essence is healthy, it’s not taken, and the brothers at hand would not bow to the ground. And these fans, spontaneously and impudently, creep to the ground, but slyly, so that the degree is unworthy of asking themselves, so that they can cover their fury and theft. The truth is that a pastoral work if only it is done, although external, but not small, like an embassy of God. And God commands that the elders of the good are honored with a special honor, even more he who labors in word and doctrine. 1. Timothy 5. There is a modest honor, but it is superfluous and respect equal to the Tsar's; and not to seek moderate for the shepherds themselves and torture from assistants, but to be content with the freely given.
16) It follows from this and this that the Bishop should not be impudent and swift, but long-suffering and discerning in the use of his binding power, that is, in excommunication and anathema. The Lord gave this power to build up, and not to destroy, says Apostle 1 Corinthian 10. And the intention of that teacher of nations was to betray the Corinthian, clearly a sinner, to Satan for the destruction of the flesh, so that the spirit be saved. 1 Corinth. 5. The power of this is, in order to be used correctly, two need to look:
First, what kind of guilt is only worthy of punishment.
Another is how the Bishop should act in punishment vol.
Guilt by this reasoning can be determined: if someone clearly blasphemes the name of God, or Holy Scripture, or the Church, or is clearly a sinner, is not ashamed of his deeds, but even more proudly, or without correct guilt, repentance and the Holy Eucharist does not accept the Eucharist for more than a year, or he does anything else, with an obvious curse and mockery of the law of God, such a repeated punishment, being stubborn and proud, is worthy of being judged with a fraction of the execution. For not just for sin it is subject to anathema, but for the obvious and proud contempt of the judgment of God and the authority of the Church with the great temptation of the weak brethren, and that such a stench of atheism is emitted from itself.
The sequence or deed of this matter will be correct. First, the Bishop will send his confessor to him to confess his guilt, alone with meekness and with exhortation, so that his work may cease. And even before he seduced the Church with an obvious sin and proud; then the spiritual person will beg him, so that on the close day of the holiday he would bring spiritual repentance to his father, and accept the penance, and commune with the Holy Eucharist in the presence of the people, so that his change would become evident, and the temptation would go bankrupt, and would not return to his vomit. And if, having heard this, the guilty one will submit and do what is commanded, the Bishop has gained his brother, and there is nothing more to do.
And if this embassy will be in vain, then the Bishop, having let go of some time, will call him to him honestly with a petition, and then he will repeat his instruction in secret, to the only spiritual present who went to him. And if he listens, a brother is acquired.
But if the one who is called will not go to the Bishop: then the Bishop of the same spiritual person with some other honest persons, spiritual and worldly, especially with friends, he will send to him to admonish him as before. And here, if he bows down, and according to the instruction he will do, the work was done.
And if he is adamant, he will remain proud, and powerfully renovate such an embassy.
If everything goes in vain, then the Bishop will command the protodeacon on a feast day in the church to inform the people of these or similar words: a person known to you (name), this is an obvious sin that tempts the church and the contempt for the wrath of God is, and the pastoral instruction, not once repeated to him , brushed aside with a curse; For this sake, your pastor (name) begs your fatherly love, so all pray for him to the gracious God, may he soften his cruelty, and may his heart cleanly create in him and incline him to repentance. And whoever has a message closest to him, exhort him, and beg, and individually, everyone and with others together with all diligence, may he bring repentance, and report to him that if he is incorrigible and despised he will remain until such a time (the time will be curtailed by reason); it will be subject to eruption from the church.
And if the criminal remains adamant and obstinate for this reason, the Bishop will not begin the anathema even then; but first about everything how it worked, the Collegium will write to the Spiritual; and having received permission from the Collegium in writing, he will obviously anathematize the sinner, having drawn up such or a similar formula or model, and commanding the protodeacon in the Church with the people: a person you know before (name) has seduced the Church with such an obvious law of God, and repeated pastoral admonition, leading him to repentance, he despised; follow his rejection from the church, if he does not repent, having annihilated it in the ears of the people, remains hitherto in his cruelty, without giving the hope of correcting his own: for this sake, our Shepherd, according to the commandment of Christ, given to himself by the power of the Lord, casts him out of society The Christian, and like an obscene member, cuts off the body of the Church of Christ, telling all the faithful about him that he has no part in the gifts of God, acquired by the blood of the Savior and our Lord Jesus Christ, until he truly repent from the heart. And for that reason, it is forbidden and not blessed to eat him a church entrance, since more than a saint and terrible secret He cannot be a participant in the Eucharist and other Mysteries of Saints and church requirements, either in the church or in his home or in any other place. And if only he entered the church secretly or openly, but by force; then it is subject to greater condemnation, and even more so, even if it dares to partake of the Holy Communion, insidiously or forcibly. Let the priests forbid him in every way to enter the church; and even if they cannot forbid him for the sake of his strength, then, apart from the liturgy, they stop from any church service, they will not come out until now. Likewise, let the priests not go to him with prayer, blessing and the Saints of the Sacrament, under the deprivation of their dignity.
It is known to everyone that he (name) himself is solely subject to this anathema, but neither his wife, nor children, and not his other household, would they be jealous of his fury, and for this oath imposed on him, they would dare proudly and clearly reproach the church of God.
This, or any other example that the Collegium considers anathema, will be stuck on the doors of the church, the one Throne, or in all the Dioceses of that churches after reading, the Collegium will judge.
Then, if the outcast comes to his senses, and wants to bring repentance; then he will have to himself, or, if he himself is not able, then through an honest person to bring his repentance with all humility in public in the church to the Bishop, and ask permission with the confession of his sin and proud contempt. And then the Bishop will ask him questions: if it is true and for the forgiveness of sins, fearing the wrath of God and asking for God's mercy, he repents; and even if he believes that the pastoral power, hedgehog and knit, is not vain, but strong and real and terrible; and even if it is promised that he will continue to be an obedient son of the church and will not have the shepherd's power to despise: and according to the answers of them, in the ears of all the people who were spoken, the Bishop will command him to trust in God's mercy, for the death of the Savior sinner who repents what he is doing, and read permission over him. Also, having taught him about the correction of his life (which teaching can be composed afterwards), he will point out to him a certain festive day, according to his confession before his spiritual father, to take the Holy Eucharist.
And if the outcast, without repentance, learns to scold the Church's anathema, or also to defile the Bishop, or other clergy; and then the Bishop will send a petition to the Spiritual Collegium about this, and the Collegium, having sought out the truth, will insist on asking for the judgment of the appropriate worldly authority, or from the Tsar's Majesty himself.
Only the Bishop will firmly point out this to the Collegium, so that they, both anathemas and permission, do not make for the sake of their own profit or another's of their own interest, and seek only in an important matter, not just their own, but even better than the Lord Jesus.
Such a deed of this deed is correct, agreeable to the word of God and not suspect.
But this word was anathema, a hedgehog is a curse, the execution of death is similar. By anathema, man is cut off from the mental body of Christ, that is, from the church, and to that the non-Christian remains, alienated from the inheritance of all the blessings acquired by the death of the Savior. Then it comes from the words of God: wake you like a pagan and a tax collector, and it befits such a betrayal to Satan, and the rest like that.
There is also in the Holy Church a lesser punishment, called excommunication or prohibition. Behold, it is when the Church does not explicitly anathematize the sinner, and does not drive him out of the flock of Christ; but he only humbles him by excommunication from communion with the faithful in common prayers, does not order him to enter the temples of God, and for a certain time forbids him to commune of the Holy Mysteries. Briefly say, through anathema, a person is like a murdered person, but by excommunication or prohibition he is like a person taken for arrest.
The images of both of these great and lesser executions are church cathedrals where the heretics will be anathema. And the criminals of the conciliar rules of excommunication are punishable by the essence.
The guilt of a lesser execution, that is, worthy of excommunication, is a kind of great and obvious sin, but not the greatest obvious sin, there was already a word about yak. For example, when someone is clearly outraged, he moves away from church singing on the dolze, obviously hurting him, or having dishonored his honest face, does not ask for forgiveness; such the Bishop himself, or through a confessor having taught, but they will bring clear repentance, if they do not want to do it, although, not showing great pride and contempt, he can humble by excommunication without these great predictions through the protodeacon, but only on a small chart writing the guilt of the criminal and excommunication his.
And in such a matter, the Bishop should not be described to the Spiritual Collegium for permission, but he himself is free and strong to do this, if only he did this not out of passion, but also with diligent search. If someone is innocent to excommunicate, and he will look for his trial in the Collegium, the Bishop will be punished, according to the judgment of the Collegium of the Dukhovnago.
17) There was a word above under the number eighth, so that the Bishops would see if the Diocese kept it from the priests and monks and other commandments due to them, and so that he had spiritual fiscal for this. In many cases, this is not enough to eat; for these fiscal ones, being friends with their benefactors, or the bribe of the earth, hide a lot: for this it befits a Bishop a year, or in two years, once embrace and visit his Diocese. And there is this, besides many others, the great image of Paul the Apostle, as it appears in Acts ch. 14, art. 21, 22. and Acts ch. 15, art. 36. Roman ch. 1, art. 11, 12. 1 Corinthians ch. 4, art. 12, 1 Solunyan ch. 3 tbsp. 2.1 Solunyan Ch. 3, article 10.
How much better this visit can be, the subsequent regulations are essential:
1. Summer time seems to be more pleasing to visit than winter. This is for the sake of the fact that there is not so much in the summer, as in the winter, and the Bishop himself and the churches visited for food and other needs to spend it. No need for hay, and little need for firewood. Bread, fish, horse feed are cheaper. And maybe the Bishop not far from the city on the field in a tent for a while, so as not to work the priesthood, or citizens with an apartment, especially where the city is miserable.
2. Upon his arrival, the Bishop on the next day or on the third, having gathered the city and village presbyters, will celebrate the sacred Liturgy, after the Liturgy with all the Priests will sing a prayer for the health and victory of the Sovereign Monarch, for the correction and welfare of churches, for the conversion of schismatics, for the goodness of the air. , about the abundance of the fruits of the earth, and so on. And his own canon will be compiled, containing all needs.
3. Then, after completing all the singing, the word will say to the priesthood and the people teaching about true repentance, and every job, especially priestly rank. And in the same place he will add an admonition, so that he should be offered whoever has certain spiritual needs and summative cases of conscience, the same, and that where it is seen in the church parish, the rest is not corrected. And before, not every Bishop can put together a pure word, for this reason it befits such a word in the Spiritual Collegium, and then the Bishops would read it in the churches they visit.
4. Maybe the Bishop and secretly with the lesser churchmen, and if anyone else seems acceptable, ask how the elders and deacons live. And although it is not fitting to believe everyone's report soon, the best reason for consideration and correction will already seem to be the best.
5. Until the Bishop manages the reported affairs, he will not call guests to himself, and the invited one will not go to see others, so that he does not deceive himself with a treatise, or if he does not suspect himself, that he judges by his passion for his pleasure.
6. If the case appears for a long time requiring for the absence of witnesses, or for some other obstacle: then, having written down this case, postpone it for management in your house. Otherwise, in order for him to stay in one place for a long time, it would be time for him to visit the whole Diocese.
7. If the Bishop wants to invite guests to his place, then he would send the entire treatise with his treasury, and not impose a levy on the priesthood, or on monasteries. And he cannot apologize for his misery: for not out of duty, but out of his own free will, he will or will not invite guests.
8. Other deeds and deeds, both of the priesthood and of the parish people, may be concealed before the Bishop, although the essence is obvious to the people; and about such secretly and skillfully to visit. And this cannot be hidden whether the Priest reads during the festive days of instructional books, about which the word was above. And if he does not read for laziness: he will be punished with the rest of the Priests according to judgment.
9. Asks the bishop of the priesthood and other people, where are superstitions not being practiced? Aren't you getting hunters? Doesn't anyone show false miracles for foul profits with icons, with wells, springs and so on? And such idleness to prohibit with the threat of an oath on the opposing stubborn.
10. It is better to ask the priesthood and laity about the government and behavior of close ones (even where is the essence) of monasteries in towns and villages, rather than powerfully to squeal about the same in the monasteries themselves.
11. And so that the Bishop does not remember what he should observe in the visited churches and monasteries; For this, I would have with me the decommissioned positions of monastic and priestly, which follow here below:
12. The Bishop must command him firmly as his servant, so that in the cities and monasteries he visits, they may be deceitfully and soberly, and do not create temptations; most of all, they would not covet food and drink from the monks and priests, and excess horse feed. Kolmi more did not dare to rob under the guilt of cruel punishment. For the servants of the Bishops are usually gourmets for cattle; and where they see the power of their ruler, there, with great pride and coldness, like Tatara, they rush to the abduction.
13. Yes, the news is every Bishop, no matter what degree he is, whether a simple Bishop, or an Archbishop, or a Metropolitan, that he is subordinate to the Spiritual Collegium, like the supreme authority, he must listen to his decrees, and must be content with his determination. And for the sake of, even if we have our other Bishop on his brother, we offend him from onago, it befits him not to take revenge himself, lower with slander, lower with stories, even if they were true, his sins, lower with the instigation of certain strong persons, spiritual or worldly, especially not dares to anathematize his Bishop's enemy; but let his grievance be offered by a report to the Spiritual Collegium, and there he asks for two judgments.
14. This and this follows that every Archimandrite, Abbot, Builder, Parish Priest, deacon and other clergymen freely and freely ask the Spiritual Collegium for judgment on their Bishop, if anyone in any way will be notoriously offended by him. So, if anyone is not content with the court of his Bishop, he is free to mend a provocation, eat, transfer the matter to the court of the Spiritual Collegium; and the Bishop should allow such petitioners and plaintiffs this freedom, and not restrain them, threaten them lower, lower them, upon their departure to the Spiritual Collegium, print or rob their houses.
But so that this does not give many guilt to the fearlessness and contempt of their pastors, the Spiritual Collegium should be punished with considerable punishment on those who would have dared to demand by false denunciation of their pastors, or in vain from the Bishop's court to the court of the Spiritual Collegium, they would have perpetrated a provocation.
15. Finally, every Bishop will have to twice a year (or as the Collegium will indicate this) to send reports to the Collegium, there are notifications about the state and behavior of his Diocese, whether everything is good, or there is some incorruption that he cannot change. And even if everything was good, then both the Bishop should notify the Collegium that thank God everything is good. But if he had announced that everything is good, and I would have thought that something in his Diocese is being done superstitious, or clearly God-opposite; The bishop, knowing this, would have kept it secret and would not have reported it to the Collegium; then the Collegium will summon him to the trial, and, after being contentedly convicted, will be subject to his punishment, the yak will be ordered.
School houses and in them teachers and students, as well as church preachers
It is known to the whole world what the poverty and weakness of the Russian army was, when it did not have the correct teaching for itself, and how incomparably its strength increased, and despair became great and terrible when our Most Sovereign Monarch, His Imperial Majesty Peter I taught it with fair regulations. The same is to be understood about Architecture, and about Medicine, and about Political Government and about all other matters.
And above all, be aware of the government of the church: when there is no light of doctrine, not accommodating good behavior for the church, not accommodating discord and many laughter worthy of superstition, as well as contention and insane heresy.
Badly many say that a guilty doctrine is heresy: for apart from the ancients, from proud folly, and not from the doctrine of raging heretics, Valentines, Manichees, Kafars, Euchites, Donatists and others, whose follies are described by Irenaeus, Epiphanius, Augustine, Theodorite and others; Didn't our Russian whistle-blowers just become cruelly agitated out of rudeness and ignorance? And although there are heresiarchs from learned people, the yak was Arius, Nestorius and others; but the heresy in these was born not from teaching, but from the meager sacred scriptures of understanding, but grew and strengthened from anger and pride, which did not allow them to change their bad opinion, even by knowing the truth against their conscience. And although from their teachings they had the power to compose sophistries, there are insidious wisdom of their arguments: either, whoever attributed this evil simply to doctrine, he would be forced to say that when a doctor feeds someone with poison, that doctor's doctrine is guilty; and when a learned soldier cunningly and violently smashes him, it is the military doctrine that is guilty. And if we look through history, like through a telescope, at the passing eyelids, we will see everything worse in dark times than in the bright times of teaching. The Bishops were not so arrogant until the four-hundred-year summer, as after they were kindled, especially those of Constantinople and Rome; for then there was teaching, and afterwards it became scarce. And if the teaching of the Church, or the State was harmful, then the very best Christianity would not learn, and would forbid others to learn: otherwise we see that all our ancient teachers learned not only from sacred scripture, but also from external Philosophy. And besides many others, the most glorious pillars of the Church also compete about external teaching, namely: Basil the Great in his words to the children of learning, Chrysostom in books about monasticism, Gregory the Theologian in his words to Julian the Apostate. But there would be a lot to say, if only there was a special word about this one thing.
A good and solid teaching is of every benefit, both to the fatherland and to the church, like the root and seed and foundation. But this should be firmly observed, so that there is a good and solid teaching.
For there is a teaching that is unworthy of its name; and generally from people, though smart, but ignorant, it is judged to be for direct teaching.
Usually people ask: in which schools was the onsitsa? And when they hear that he was in Rhetoric, in Philosophy and in Theology; For a single name, they put a person high, and they often make mistakes. For even from good teachers they do not learn all good things, ovo for the dullness of the mind, ovo for his laziness, even more so when the teacher is little in his work, or even less skillful.
Vedati, however, befits that from five hundred to four ten hundred years, after nine hundred years in all of Europe, all the teachings were in great scarcity and insistence, so that the very best authors, who wrote in those times, have great wit, but we do not see the great light. ... In the four-hundredth over a thousand years, the most curious and therefore skilful teachers began to appear, and gradually many of the Academy are much greater, and read from the ancient August years they gained great power: many of the same schools remained in the same mud, so that these Rhetorics, and Philosophy and other teachings the names are exactly the essence, but that's not the point. The reasons for this are different, which are not remembered here for brevity.
Such, such a rhetoric, ghostly and dreamy teachings that have tasted foolish people are from the unlearned. For a very dark creature, they think they are perfect, and thinking that everything can be known, they have known, they do not want to, but they think lower the honor of the book, and learn more. When, contrary to direct teaching, an enlightened person never has satiety in his knowledge, but he never ceases to learn, even if he survived the Methuselah age.
Behold, it is poor that the named unjustified wise men are not only not useful, but also the greats are harmful to the essence of friendship, and the fatherland and the church; before the authorities over the measure they humble themselves, but it is cunning, so as to steal their mercy, and climb to an honest degree. People of equal rank will not be seen; and if someone is praised in teaching, they will try in every possible way before the people and the authorities to encircle and cheat. They are prone to riots, accepting high hopes. When they theologize, it is not pleasing to them not to be heretical; because of their ignorance, they will be comfortable speaking out, and they do not want to change their opinions, so as not to show themselves that not everyone knows. And the wise men of these things among themselves have confirmed the proverb: it is wise for a person to have the property to cancel opinion.
It was judged to offer this for the good, that if the Tsar's Majesty wants to found an Academy, the Spiritual Collegium would discuss which teachers to define at first, and what teaching image to show it, so that the State dependence would not go vain, and instead of the hoped-for benefit, there would be no futility worthy of laughter. ...
And how to deal with this dangerously and skillfully, the essence of the following regulations is:
1. Not like at first many teachers, but the first year is pretty one or two who would teach Grammar, eat, know the language correctly Latin, or Greek, or both languages.
2. The next year, and the third, and so on, going to great teachings, and the first, without delaying for new students, more teachers will be given.
3. To tempt in every possible way, what is in his business, who wants to be a school teacher: for example, wanting to know whether he is skilled in the Latin language, tell him to add the Russian preponderance to Latin, the same Latin word of a certain glorious in the author's language, translate into Russian; and instruct the skilled to examine and examine its translations, and it will immediately appear whether there is perfect, or average, or even lower, or quite nothing. The essence of other teachings is the inherent temptation, which will be especially powerful to write off.
4. And although he will seem inexperienced in the required teaching, it is also powerful to know that he is witty, then it is notable for laziness, or for his bad teacher, he did not achieve that, and command such a six months or a year from the authors, who are skilled in that, If the teacher wants to be. Only do this for the scarcity of people, and it would be better not to rely on them.
5. To certain and kind teachers to order that they first tell their students in brief, but it is clear that the power is the real teaching, Grammar, for example, Rhetorics, Logics and others; and what we want to achieve through this or this teaching, so that the disciples can see the shore to which they are sailing, and they would have a better hunt and learn their daily profit, as well as shortcomings.
6. To elect the most dignified authors in any teaching, who testify to the essence of the glorious Academies: exactly, in Paris, by the command of King Louis the fourth, to hope so briefly, but completely concluded the Latin Grammar; that it is a powerful hope of a witty student to completely teach the Onago language in one year, when in our country, in five and six years, few people post. What can be known from the fact that a student from Philosophy, or from Theology who has graduated, cannot translate even the average Latin style. Having chosen ubo, as if speaking, the best in grammar, rhetoric and other teachings of the authors, submit to the Academy and order them to be taught by the leadership, and not others, in schools.
7. In theology itself, to order that the main dogmas of our faith and the law of God be learned. If a teacher of Theological Holy Scripture would have been, he would have learned to rule how to know directly the power and meaning of the Scriptures, and would have strengthened all dogmas with the testimony of the Scriptures. And in helping that work, the people would be diligently of the Holy Fathers of the book, and those of the Father, who diligently wrote about dogmas, for the need of strife in the church that happened, with a feat of disgusting heresy. For the essence of the ancient teachers is actually about dogmas, one about this, and the other about another writing. For example: about the Trinity Mystery Gregory Nazianzen in five words of his Theological, and Augustine in books about the Trinity and the Divinity of the Son of God, besides these, Athanasius the Great in five books on Arian about the Divinity of the Holy Spirit, Basil the Great in five books on Eunomia; about the hypostasis of Christ Cyril of Alexandria on Nestoria; about the twofold natures in Christ, one epistle of Leon, Pope of Rome to Flavian of Constantinople, the Patriarch is enough; about the original sin and about the grace of God Augustine in many books on Pelagians and others. Besides, the deeds and conversations of the Vsselensk and Local Synods are extremely useful. And from such teachers in the Holy Scriptures the theological teaching will be vain. And although the theological teacher can also seek help from the newest teachers of other faiths; but should not learn from them and rely on their tales, but only take their guidance, what they use from the Scriptures and from the ancient teachers. Especially in the dogmas in which the Gentiles agree with us on the essence; but, however, their arguments are not easy to believe, but to see if such is in Scripture, or in the books of the fatherly word, and whether it is valid, they accept in yak. These gentlemen lie many times, and what has never happened is quoted. Many times the true word is corrupted. Be here one, for example, the word of the Lord to Peter: I pray for you, so that your faith does not become scarce, it is said about Peter personally, about the very face of Petrov, and the Latini attract this to their Pope, suggesting that the Pope cannot sin in faith, even if he wanted to. The teacher of Theological should not teach according to other people's tales, but according to his own knowledge and, sometimes choosing his own time, show in books and to his students that they themselves should be known, and not hesitate whether their teacher speaks the truth or is lying.
8. On the occasion here, for the reason of passing advice, it is remembered that the library should be content at schools. For without a library, the Academy is like without a soul. And it is powerful to buy a satisfied library for two thousand rubles.
The teacher's library is not available for use all days and hours, if only the books on the kellies were not taken apart, but only in the library office itself. And for pupils and other hunters, open the library on curtailed days and hours.
And used to go to the library, who can speak the language, at special hours and days due to duty, and at other times for hunting and at the appointed time. I would ask every teacher who he reads the author, and what he read, and what he wrote; and if he did not understand something, then the teacher would explain to him. These things are good for the Velmi and quickly a person, as he transforms into another, at least before there were coarse customs.
9. Turning to school teachings, this is seen to be a great success, that some teachings can be two or three suddenly in one hour and in one thing to be fed. For example, when teaching Grammar, a teacher can teach her a lot both Geography and History: beforehand, according to the Grammar rules, you need to do exercises, eat to learn in translations from my language, into the language that I am studying, and in spite of that language into mine language. It is powerful to instruct the students to translate either Geography, or History, either external, or Church, or both of those teachings for change.
Obache, after the history of honor without the knowledge of the Geographic, is, as it were, blindfolded to walk the streets; For the sake of sound advice there is a year, Grammar definite, to divide into two parts; and the first six months to learn Grammar with Geography, a special day in the week, in which the teacher will show the compasses, the planisphere and the universal situation of the world on the map. And it would be even better to do this on the globe, and teach students so that they can show with their finger when someone asks them: where is Asia? where is Africa, where is Europe? and to which sides does America lie beneath us? So is the individual about the States: where is Egypt? where is Hina? where is Portugal? and so on. And another half a year to give in the exercise of translating the Universal History, but a short one, if only there was an author of the pure Latin language, Yak is Justin the Historian, and it will be powerful to watch after others.
And behold the Velma is useful; for the great disciples for learning will acquire goodwill, when the teaching of the gloomy language will only be merry in the world, and knowledge that has passed in the world will be dissolved by him, and soon they will no longer be rude, and even at the shore, they will find a lot of precious goods at the school.
10. The rank of teaching seems so kind: 1. Grammar is combined with Geography and History. 2. Arithmetic and Geometry. 3. Logic or Dialectics, and one doctrine of two names. 4. Rhetoric combined or separately with poetic teaching. 5. Physics, adding a brief Metaphysics. 6. The policy is brief Puffendorfov, if it is necessary to be judged, and it can be added to Dialectics. 7. Theology. The first six will be revolted by the year, but Theology will be two years old. For although every teaching, except for the Dialectical and the Grammatical, is extensive; Usually in schools it is necessary to interpret in abbreviated form, and the main only part. After a long reading and practice it will be accomplished whoever receives such good guidance. Language Greek and Hebrew, (if there are teachers), between other teachings, they will take their own time.
11. Rector and Prefect to see diligent people, and whose teachings and works are already known. And the Spiritual Collegium will instruct them to be careful in their work, with such a threat that if the teachings go unintentionally and unhappily; then they themselves will be judged in the Spiritual Collegium. And for the sake of that, we must see whether teachers always go to school, and whether they teach as it should. And the Rector and the Prefect must visit two schools a week, and another two weeks, and so on and so forth. And when they come to school, the teacher will teach with them, and they will hear, although after half an hour; so also with questions to taste the disciples, do they know what they should already know.
12. If someone from the teachers seems disgusting with the Academic charter, and adamant about the instructions of the Rector: this will be announced by the Rector to the Spiritual Collegium, and will be dismissed or punished by reason.
13. It is powerful and fiscal to determine who would oversee whether everything in the Academy is decent.
14. About the disciples this reasoning: all the Protopope and the wealthy and the priest of the Priests should send their children to the Academy. It is powerful to point out the same to the city's best ordering people, and about the nobles, how the Tsar's Majesty will be his own will.
15. The coming students were at the Academy until the end of all the teachings, and not to let the Rector go from the school without the knowledge of the Dukhovnago Collegium. And if the Rector or the Prefect, or any other who released the pupil otai for the bribe given, and for such a criminal, determine a cruel punishment.
16. Everybody everywhere knows that where there will be a scientist in the Academy, and testified from the Academy, that the degree of spiritual or civil honor cannot be preempted by an unlearned person with a great fine on the authorities, which would otherwise have done.
17. Newly arrived disciple to taste memory and wit; and if it seems very stupid, not to be admitted to the Academy: for he will lose his summer, but he will not learn anything; but at the same time he will take on the opinion that he is wise and from such there are no ardent idlers. And so that he does not pretend to be stupid, wanting to leave the house, as others pretend bodily weakness from soldiers; to the temptation of the mind to put it down for a whole year. And a clever teacher can think of ways of temptation such that he cannot know and contrive.
18. If a fellow of invincible anger appears, ferocious, quick before a fight, a slanderer, disobedient, and in a year's time it will be impossible to overcome him with either admonition or cruel punishment, although he would have been witty: send him out of the Academy so that the maddened sword would not be given.
19. The place of the Academy is not in the city, but on the sidelines in a cheerful place, where there is no popular noise, below the frequent occasion, which usually interfere with the teachings and finds it in our eyes that steals the thoughts of young people, and does not allow to be diligent in the teachings.
20. There is no need to boast of the Academy, but to look below at that which has many students: it is very vain to eat this; but to look at how many witty and kind students there are, with great benefit, hope, and how to keep them constant to the end.
21. And this is by no means obscene, even more vain, so that students, no matter who come, can be accepted at the Tsar's daily money. Many come more not for learning, but still others and by nature incapable of receiving a salary only, attracted by poverty. Others and talented, but how much they want to live at the Academy, and when and where they want, they leave. So what good? Only a vain loss.
They would accept students with the consideration of wit, and they would write on themselves that they will remain in the Academy until the end of the teachings, under a great fine, if they did not fulfill their vows without extreme need. And so it will be possible, after completing the school, to present them to the Imperial Majesty and, by His Majesty's decree, to determine these for various matters.
22. But what is most important, and read the same is necessary and useful, to be at the Academy or at the beginning and without the Academy Seminarium for the teaching and upbringing of children, which are not a few invented in foreign countries. And here a certain image appears:
1. Build a house in the image of a monastery, which space and housing and all sorts of food, clothing and other supplies would be against the number of children (which will be determined by the will of the Tsar's Majesty) fifty, or seventy or more, as well as the required rulers and ministers.
2. Children and already older youths have eight or nine people living in a house in a single hut. Lots with such an arrangement: large in one, medium in another, small in the third hut.
3. Each place should be determined by the wall instead of his own cantor, where his bed is folding, so that on the day of the lair he would not know; there is also a wardrobe for books and other gizmos, and a sitting chair.
4. In every hut (how many of them there will be), there must be a Prefect, or an overseer, although an unlearned person, more often than an honest life, only it would not be a fierce and not melancholic Velmi, from 30 to 50 years old. And the point is this: to see to it that among the Seminarians (those who are brought up in the house are denounced) there were no quarrels, fights, foul language, and any other iniquity, and that everyone should do what should be done at regular hours. And every Seminary student would not go out of his hut without his blessing, and then with the announcement of the reason, where and for what purpose.
5. In the same house it is fitting to be at least three learned people, a monk or a layman, of which there will be one Rector, the house of all the ruler, and two examiners, there are seekers of learning as one learns, lazily or diligently.
6. In any hut, the Prefect has the power to punish his subordinates for a crime, but small ones with a rod, and medium and large ones with a threatening word, and then inform the Rector on those who are not correcting.
7. Likewise, examiners for laziness in teaching with small, medium and large will act, and report to the Rector.
8. The rector, the supreme power of all, can punish with any punishment according to reason. And whoever is adamant to correction will not be released by the Rector from the Seminarium without the knowledge of the Dukhovnago Collegium.
9. Determine the times for every work and rest as a Seminary student, when to go to bed, when to stand up, pray, study, go to a meal, walk and so on. And all these clocks would mean a bell, and all the Seminarians, like soldiers on a drumbeat, or a voice on bells, would get down to business, which was assigned for the hour.
10. Do not let go of the Seminarium to the cities, or wherever you eat, to visit your friends, until the Seminarist is in the habit of staying in the Seminarium and feels the noble benefits of such upbringing, namely: up to three years, after everyone arrives at the Seminarium, not emit nowhere; and in the third year, not more than twice a year to allow you to visit a parent or relative, and then not far away, so that no more than seven days passed from the invasion to the return to the Seminary house itself.
11. And when, and so, the Seminary student will be sent to visit, then he will also give him an honest person, like an Inspector or an observer, who would be with him everywhere, and always and on all occasions, and upon his return would give a report to the Rector of what was going on. And if that attached Inspector, defying him, had hidden something bad: and such a rogue would be much better to beat. And it will be possible to know the fact that the returned Seminary student cannot but show himself some former mores and a desire for betrayal.
12. And when what relatives come to the Seminarium to visit their relative's tamo, and those guests, with the guidance of the Rectorsky, lead them into the meal, or some other common hut, or into the garden, and there they talk with their relative, and interpret them regularly with food and drink it is possible, to the very present Rector or one examiner, according to the judgment of the persons.
13. Such a young man's life seems to be a harsh one and is similar to a prisoner of imprisonment. But whoever is in the habit of living like that, even though after one year, it will be very sweet to him.
As for the treatment of boredom, the subsequent regulations are pleasing to the point:
14. Do not accept until the Seminarium, only small children from 10 to 15 years of age, and above that, except for the petition of honest persons testifying that the boy and in his parent's house lived in strasse and kind dispensation.
15. For every day, assign 2 hours to the Seminarians for a walk, namely: at lunchtime and in the evening, and then involuntarily you would teach anyone, and have books in your hands below. in the winter in his own hut. For this is good for health, and it drives away boredom. And it is even better to choose such, which with amusement give a useful kind of instruction. This, for example, is water navigation on regular ships, geometric dimensions, the structure of regular fortresses and others.
16. You can once or twice a month, especially in the summer, travel to the islands, fields and places of merry, to the courtyards of the suburban Tsars, and at least once a year to St. Petersburg.
17. In the meal, the reading will be an ovo of the History of the military, an ovo of the church. And at the beginning of every month, two or three days later, let there be stories about men who shone forth in their teachings, about the great church teachers, as well as about ancient and modern Philosophers, Astronomers, Rhetors, Historians and others. For hearing such tales is sweet, and encourages wise people to imitate them.
18. You can also do some actions, disputes, comedies, rhetoric exercise twice a year or more. And that would be extremely useful for instruction and for resolution, to have honest courage, which is required by the preaching of the word of God, and the ambassadorial business, but such actions also make a cheerful mix.
19. There may be some kind of honors for good and careful students.
20. Good on great holidays to be at the table of these Seminarians with the voice of the Musikian instruments; And this is not difficult: for the first one is only to hire a master, and from him the willing Seminarians who have been taught will have to teach others to take their place. And these seventh recalled regulations serve to amuse the students.
21. It is appropriate to be in the Seminarium of the church, the pharmacy and the Doctor, and schools in the close Academy, where the Seminarians will go to learn. And if there are both schools and teachers in the Seminarium, then the Academy and the Seminarium will be together. And for other students who do not want to live in the Seminarium, you can build several dwellings outside the Seminarium, and let them be hired by the student.
22. Regulations of teachers, teachings and students, described above in the Academy, and should be kept here.
23. Seminarians alone will be poor people, and you, by the grace of the Tsar's Majesty, will take food and clothing and other necessary items. And other rich people are children who will have to pay for food and clothing, and the price will be the same, forever determined.
24. How the Seminary student will come to a perfect mind, and he will reach great teachings; then he must take an oath in the Seminary Church with the rest of his brethren that he wants to be loyal to the Royal Majesty and His Heir, and is ready for the service, to which he is pleased to eat and will be called by the Sovereign's decree.
25. The Seminarians who have perfected in the teachings will not be released by the Rector from the Seminarium until they first visit the Collegium of the Spiritual, and the Collegium will present them to the Imperial Majesty. And then he will give them an absit with a certificate of their art.
26. And which Seminarians, after completing their teachings, seem the most pleasing to the spiritual cause, and they would be closest to every degree of sovereign among the Bishops, even if they were equally skilled, but not to the Seminarium educated, perhaps some noble vice in the Seminary seemed, and that would not be such a vice from slander. And for envious and slanderers to determine a cruel punishment.
Until then about the Seminary.
And it will be possible in the future to come up with more, or seek information from the best foreign Seminaries; and from such upbringing and teaching truly hope for great benefit to the fatherland.
23. About the preachers of the word of God, the following regulations are useful essence:
1. No one dares to preach not in this Academy, a scientist, and not witnessed from the Collegium of the Spiritual. But if anyone studied with the Gentiles, he would have revealed to himself first in the Spiritual Collegium, and there he tested him: how skillful in Holy Scripture, and he would have said a word about what the Colleague would command him: and if he seemed skillful, then give him a testimony, that, if he wants to be in the priestly order, it is powerful to preach to him.
2. The preachers would preach firmly, with the argument of the Holy Scriptures about repentance, about the correction of life, about reverence for the authorities, and even more so the highest power of the Royal, about the offices of every rank. Used to destroy superstition; rooted the fear of God into the hearts of men. In a word, say: they would test it from the Holy Scriptures that there is God's will, holy, acceptable and perfect, and then they would say.
3. To speak about sins in society, and not to name whom, unless it was published from the whole church.
But even when a certain unkind rumor flashes about a certain person, about this or this sin, and then the preacher should be silent about such a sin at his word. For if he remembers her sin, even if he does not remember her face exactly; both the people will think that there is thunder on this face. And this will increase his sorrow, and he will not think about his correction, but even more about revenge on such a preacher. What is the use of that? If someone's sin is great, with the contempt of the law of God, spontaneously from the sinner will be proudly revealed; then his Bishop, and not any Presbyter, should fine him, in the same way as it was said above in the episcopal deeds of anathema.
4. It is a custom for certain preachers, if someone will anger him in what, to take revenge on him in his preaching, although not precisely, tormenting his glory, both so saying that one can know who the hearer is talking about: and such preachers are the most loafers, and These would be subject to cruel punishment.
5. It is not fitting for a preacher, especially a young one, to speak about the sins of the sovereign, or accusatory to the face of hearers. So, for example: you do not have the fear of God, you do not have love for your neighbor; eat mercilessly, offend each other. But more in the first person, in the plural, I must say this: we have no fear of God, we have no love for our neighbor; mercilessly esma, we will offend each other. For this image of the word is meek, even the preacher himself, among the sinners, hinders himself, just as the very truth is: we all sin much more. And so Paul the Apostle, denouncing the teachers, who, setting themselves high, by their name, wanted to accuse their disciples, without remembering them exactly, as if they would accept the blame, in the first letter from Corinth in chapter one, the same goes for their friends. Peter, Apollos. Kyzhdo, in a speech, speaks from you, I am Pavlov, I am Apollosov, I am Kifin, I am Christov. Food Divided Christ? Food Paul was crucified for you, or was he baptized in the name of Paul? and so on. And that he bore this guilt on himself and on others, he himself testifies. For, having talked about this for a long time, the same one confesses in chapter four: this my brethren have transformed, on themselves and Apollos for our sake, but learn from us no more philosophizing than those written and so on.
6. Every preacher must have the books of Holy Chrysostom and diligently honor these: for this is how one learns to form the purest and clearest word, although it will not be equal to Chrysostom; and the frivolous treasuries, such as the Polish ones, are not people.
7. If the preacher sees the benefit of the people from his word, let him not boast about it. If he does not see, let him not be angry, and do not revile people for this. Their business is to say: but the conversion of the hearts of men, the work of God is. I have planted, Apollos drink, God will grow.
8. The preachers who raise their eyebrows do madly, and the movement of the ramen is proud, and they say something in the word, from which one can know that they are surprised at themselves. But a prudent teacher, very powerfully, tries to show himself with a word and with his whole body that he thinks lower about his wit or eloquence. And for that, it often befits to interfere with a short reservation with a humble demotion of its own accord. For example: I pray your love, do not look who speaks; What can I testify of myself to you, how am I a sinner? Believe the word of God: for from the scriptures of the Sacred, and not from my invention I will propose, and this is similar.
9. It is not necessary for a preacher to stagger about a velma, as if rowing with an oar in a ship. You don’t need to dance with your hands, lean on your hips, jump, laugh, but you don’t need to cry; but even if the spirit was indignant, it is necessary, very powerfully, to soothe the tears; all this is superfluous and unfavorable essence, and hearers are outraged.
10. According to the word, if it is radiant to be on a visit, or in any conversations with people, it is not fitting for a preacher to remember his word, and not to praise exactly what he says is great coldness, but not to be too self-conscious: for it will seem that he praises his word in this way encourages others. And even though someone would begin to praise his word, the preacher must show himself that he is ashamed to hear that, and in every possible way take away from praise and start another conversation.
Worldly persons, since they participate in the essence of the instructions of the spiritual. Although there is not much to say in this particle: it is usually appropriate to assume a small prediction for a better understanding: why are the laity called laymen, and in what way do they differ from the spiritual rank?
This name of the world in the threefold mind is used:
1. The world is denominated all sunflower, from man inhabited, but not in this mind of men, the service of the church poor, laymen are denounced; for the priestly rank also lives in tomzhed with the rest of the world.
2. The world is accepted for people simply, as the essence of a bodily creature, but reasonable. And it is not for this world that we call the laity, who are outside the clerk of the service of the church essence. Ponezhe and the Priest and the cue or the clerk will not want to deny being denounced as a layman in such a mind. And in this mind there is the name of the world, where something good is applied to it, for example: this is how God love the world and so on.
3. The world often signifies human malice and vanity, or man himself; Because wickedness and vanity are the essence, as John the Apostle says in his first epistle, in chapter two: do not love the world, nor else in the world. If anyone loves the world, there is the love of the Father in it: for everything, the hedgehog in the world, is fleshly lust, and the lust of the hair, and the pride of life, is not from the Father, but from this world. And the laity are not denounced of this world; for John writes not to the priesthood, but generally to Christians. And as if he himself speaks in the same place to fathers, youths, children, this is to everyone of all ages. And it’s not flattering to say that with this word he slanders into monks or churchmen.
Likewise, like this name, spiritual, which is contrary to the world, used in this third mind, not the monks and churchmen themselves are shown by Paul the Apostle in the first Epistle to Corinthians, in the second chapter at the end, where he contemplates a soulful and spiritual person. For there the soulful denounces the one who, without the grace of the Holy Spirit, by himself is inclined towards all evil, but towards God-pleasing good is very powerless, like all unreproduced essence. He calls the Spiritual one who is enlightened and renewed, and is led by the Holy Spirit. If the Priest, if the layman is angry, is sincere; and even if the Priest, if the layman, led by the Holy Spirit, is spiritual. And therefore, Saint Peter and the name of the priesthood is given not by a single church servant, but by all Christians. 1. Peter. Chapter 2. You are a race chosen, Royal sanctification, holy language, people of renewal, as if you proclaim virtue from the darkness who called you into His wonderful light. Likewise, the Apocalypse, chapter 5: God created us, Kings and Hierophants.
This should be offered in order that due to ignorance of this, much is done and the follies of the soul are affected. Do not know this, a worldly man sometimes thinks that he cannot be saved for the sake of the fact that he is not spiritual, but is worldly. Know not this, another monk slanders another to leave his wife, children, parents, and hate them; before, more often, the commandment of the imams: do not love the world, and even the essence is in the world.
But why are the laity denounced? Answer. Nezhe should have been a definite teaching of the clergyman and steward, for they are the essence of the Bishops and Presbyters: for the sake of, but to a certain extent, they perceived the title of the clerical order. And for the sake of serving bloodless sacrifices, priests are also denounced by superiority. And therefore, the others, who are listeners and disciples of these, are simply denounced as laymen.
Speech: from which of the three above-named minds of the world, the laity are so denounced?
There is this naming of the second reason decently; All priests and non-priests are all laymen, that is, human beings. But it is not the priests who are simply denounced as laymen; for they are not the rulers and ministers of certain spiritual teachings, but hearing. And already something must be said about the laity, since they are to be given spiritual guidance.
1. Everyone knows this: in the first place, let it be that every Christian must listen to the Orthodox teaching from his pastors. As if the shepherd does not feed, if they do not feed their sheep with the word of God: tacos and sheep are not sheep, but in vain they are denounced takos, if they do not want to be herded by the shepherds. For the sake of it, if someone despised and scolded, or what is more bitter, would try to prevent the reading or preaching of the word of God, unless absolutely necessary for a certain proud malice: he is subject to the punishment of the Church, or to the Bishop's judgment, about which the word was above, where about anathema, or, if it appears strong, the Spiritual Collegium itself is followed by a decree.
2. Every Christian must often, but at least once a year, partake of the Holy Eucharist. This is also our most graceful thanksgiving to God for a fraction of the death of the Savior for the salvation done to us. Ever if you eat this bread and drink this cup, you proclaim the death of the Lord, until you come. And parting words to the living eternal. If you don’t eat the body of the Son of man, and you don’t drink His blood, you don’t have a belly in you. And there is a character or sign that we show ourselves to be a loss of the one mental body of Christ, eat, accomplices of the one Holy Church, as the Apostle 1 Corinth says. Chapter 10. The Chalice of Blessing We also bless, is there not communion in the blood of Christ? Bread, we break it, isn't there communion of the body of Christ? Like bread is one, the body of Esma is one; we all partake of the one bread. For the sake of a Christian who seems to be very far from Holy Communion, thereby reveals to himself what is not in the body of Christ, to eat, is not an accomplice to the church, but a messenger. And there is no better sign why to know the messenger. This should be diligently observed by the Bishop, and ordering that the parish priests for all the years inform them about their parishioners, who of them did not receive Communion after a year, who also after two, and who never. And to compel such to confess an oath, if they are the sons of the Church, and do all the schismatic regiments curse, which are found anywhere in Russia, But this compulsion to swear an oath is nothing but a threat, that if they do not want to swear, and curse precisely the whole schismatic accord; then an announcement about them will be published, that they are the essence of scammers. It is no small use to be aware of this: for many of the repentant, who hide under the robe of Orthodoxy, instead of being afraid, they themselves raise a persecution against the church. And not only do they scold the sacred rank and, as much as they can, do harm to it, but the worldly, who disagree with their madness, are oppressed in every possible way, which can be testified by people of faith worthy.
3. And when in such a different way the disclaimer will be announced; then the Bishop must notify in writing the one under whose judgment he is, who has to send him to the Theological College.
4. It is useful to have in the Collegium the knowledge of how many scholars are found in all the Dioceses; This is more to many, demanding reasoning, cases are helpful.
5. A great sin is also intolerant of the silence of the spiritual, which noncy and worldly gentlemen, knowing in their areas of the scammers, cover for the bribe given to them.
It is a different matter about the obvious ones; for there is no need to guard against those misfortunes; but the scammers, living under the guise of Orthodoxy, cover this stinking deed with godlessness. And for this the Bishop must be jealous, and report this to the Spiritual Collegium; and the Collegium, on the spiritual search, such gentlemen, if they do not want to correct themselves in this, can anathematize. The spiritual search should be in this way: the Bishop will submit a report to the Theological College against the worldly master, not just that he has gotten the whistle-blowers; but that the lord strongly does not allow the Priest of the arrival of the Onago, or the sent of the Bishop to seek and denounce the scholars who are in his patrimony, and the names will be reported as reliable witnesses. And the Collegium, listening to the witnesses, will write an exhortation to this gentleman, so that he will allow him to freely find the disclaimers in his domain. And if the master listens, he will no longer bother him; If he listens, then he himself will testify about himself that he is an intercessor of the repentancers. And then the Collegium will proceed to his spiritual punishment in the same manner as it is written above about the anathema. And this is not a matter of overt, but of secret disclaimers, as announced above, if they are simple people: if the teachers, and like the shepherd, are schismatic, this is about those, both secret and overt. Spiritual people who have subjects behind them are judged in the same way.
6. Throughout Russia, no one from the squabblers should be elevated to power, not only spiritual, but civil, even to the last beginning and government, so as not to arm our fierce enemies against us, and to the State and the Emperor, who are constantly thinking evil.
And if someone is suspicious of schismaticism, even if he has a form of Orthodoxy on himself, and that is the first to be sworn in, with an oath on himself, and these, that he is not and does not think to be a disclaimer; and declare him a cruel punishment, if afterwards it seemed contrary to him, and sign him in that with your own hand. This is the fault of this: when someone by his noble deed creates suspicion for himself, for example [*]: if he never partakes of the Holy Mysteries without any blessed guilt; if he covers schismatic teachers in his house with the knowledge that such are the essence, and if he sends alms to schismatic abodes and so on; and in such matters, whoever is exposed by obvious arguments, then such is subject to suspicion of schismaticism.
And if this is contrary to where he appears, then the Bishop should soon write about this to the Theological College.
7. From now on, no one (except for the surname of the Tsar's Majesty) will be with the worldly in the house of the churches and the priests of the cross: for this is superfluous, and from a single arrogance it deserves, and a reproach to the spiritual rank. The gentlemen would go to the parish churches, and they would not be ashamed to be brethren, even though their peasants, in the society of Christians. About Christ, more Jesus is not a slave, nor freedom, says the Apostle.
8. When parishioners or landowners who live in their estates, elect a person in their church to be Priests: then you must testify in your report that he is a person of a good and unsuspecting life. And the landowners themselves do not live in those estates of their own, this testimony of such people should be given by the people and the peasants, and in petitions to write exactly what kind of abuse he will be or the land. And the chosen one would also have put his hand that he wants to be satisfied with that abuse or earth, and not leave the church to which he is dedicated until death. And if the chosen one, before the Bishop appears in what suspicion or schism, and she is not worthy of the rank, this is left to the Bishop's judgment.
9. The dragging priests would not be accepted by the gentlemen as their confessors. For the Priest was expelled for a crime, or having voluntarily left the church entrusted to himself, honor it and there is no Priest, and accepts a great sin, acting as a priest. And the lord who accepts it, the master of that sin is a participant, and especially: for there is also an helper for that sin, and there is an adversary to the church government.
Strong lay people would not compel the Priests to enter their homes for the baptism of babies, but they would wear them to church, unless the baby was sick, or some other great need would come.
10. They say that sometimes civil rulers, and other authorities, as well as strong landowners in some case that has happened, requiring spiritual instruction, do not want to obey the Bishop, in which someone lives in the Diocese, making the excuse that the Bishop is not a pastor. Know to all, be aware that every person of any rank is subject in spiritual matters to the judgment of that Bishop, in which the Diocese dwells, while in that dwelling.
11. But most of the lay people have difficulties in dubious marriages, and for the sake of that, if such a confusion happened to someone, he would not dare to conceal it before the Priest. And the priest, even if he doubts himself, would not dare to marry soon, but refer the matter to the judgment of the Bishop. But the Bishop would also refer to the Spiritual Collegium, if he himself was perplexed to decide.
And for the chinnago and such difficulties, the decision should be made by the Spiritual Colleague, having chosen his own time, it is enough to talk about them, and for any difficulty to write a strong decision from the Holy Scriptures, and from the reasoning of the glorious ancient teachers, as well as from the royal statutes.
12. And even if it was an unimaginable marriage, I dreamed of being; it is generally not proper to marry in another parish, in which neither the groom, the bride lives below; since it is not proper to marry in another bishopric. Likewise, do not invite Priests from a foreign parish or Diocese to a wedding; for this, besides the reproach of his pastors, also shows that one who marries in this way in suspicion is the essence of a wrong combination.
It is already time to speak of the rulers themselves, of whom the Spiritual Collegium is made up.
1. The number of persons ruling is happy there is 12. To be persons of different ranks: Bishop, Archimandrite, Abbot, Protopop, of which, three Bishops, and other ranks, as many worthy ones can be found.
2. To watch this, so that the Archimandrites and Protopops are not in the rank of this assembly, who help the essence of a certain Bishop, who will be found in this assembly: for such an Archimandrite, or Protopop, will constantly observe, to which side of the condemned is his Bishop, to that and that Archimandrite and Protopop will bow down, and so two or three persons will already be one person. Other things to consider are appropriate, what the Spiritual Collegium should do, and how to act and act in the deeds brought, and what power it has to accomplish deeds. And these three are signified by three things, in the title of the part of sow by the above named, which are also the essence of office, action and power. About each individual something to talk about.
Position. 1. First and honor the one duty is to know this Spiritual Government, which is the essence of the office and of all Christians in general and actually Bishops, Presbyters with other church ministers, monks, teachers and students; so are the people of the world, since they are the instructions of the spiritual participant in essence. And for the sake of this, some of all these ranks of the position are written down here. And the Spiritual Collegium must observe, if everyone abides in his calling; but to instruct and punish those who sin. There are a number of government posts of this kind and are actually attached here.
2. Announce or publish to all Christians in general, of any rank, which anyone can, seeing something useful for the better government of the church, inform the Spiritual Collegium in a letter in the same way as everyone is free to inform the Senate about the correct profits of the State. And the Spiritual Collegium will judge whether the advice is useful or not; and a useful one, but an unhelpful one will be despised.
3. If someone composes a Theological letter about what, it would not be published, but first presented to the Collegium. And the Collegium should consider whether there is any sin in the letter, the doctrine of the Orthodox contrary.
4. If an incorruptible body manifests itself, or a vision of something or a miracle-working passes through the ear, the Collegium must test this truth, calling for interrogation of these governors, and others who are able to testify about it.
5. If someone espouses whom, as a repentant, or an inventor of a new teaching, judge that in the Spiritual Collegium.
6. Some perplexed cases of conscience happen, for example, what to do when someone, having stolen an alien property, wants it, but cannot return it, or because of shame or fear, or that the person from whom they stole is no longer there? And what to do to the one who happened to be with the nasty in captivity, and for his freedom to accept their godless faith, and then turns to the Christian confession? These and other perplexities should be brought to the Spiritual Collegium, and from it diligently judged and determined to be.
7. Those who are promoted to the Bishopric is here the first to verify whether they are superstitious, bigots, holy merchants, where and how they lived; to interrogate with a testimony, from what wealth has, if anyone seems to be such.
8. The courts of the Bishops shall be referred to the court of the Spiritual Collegium, if anyone is not satisfied with them. Cases, however, are subject to this judgment precisely: perplexed marriages, guilt of divorces of marriage, insults inflicted on the clergy or monastery from their Bishop, insults made to the Bishop from another Bishop. And briefly ask: all the hidden deeds that were due to the Patriarchal's court.
9. The Collegium should consider who and how owns the church lands, and where the bread and profits, if the essence of money, are spent. And if someone steals the church belongings thieves: the Spiritual Collegium should step on it, and on it the stolen one must correct it.
10. When a Bishop, or a lesser church minister, suffers an offense from a certain lord, although not at the Spiritual College, but at the College of Justice or the Senate after the Senate, it is necessary to ask for the council: however, the offended one will open his need to the Spiritual College. And then the President and all the Collegium, giving help to their offended brother, will send honest men from themselves to ask for a council soon where appropriate.
11. Covenants or confessors of noble persons, if they seem to be in something dubious, declare them in the Spiritual Collegium and in the Justitz Collegium, and both of these Collegium will judge, and the determination will be made.
12. The Spiritual Collegium should compose an admonition about the giving of alms; for in this we sin not a little. Many loafers, in perfect health, for their laziness indulge in begging for alms, and walk the world coldly; and others in the almshouses are moved by promises from the elders, which is God-opposite and harmful to the whole fatherland. God commands us from the sweat of our brow, to eat from the righteous providences and various labors to eat bread, Genesis chapter 3; and do good not only for our own feeding, but also so that we have something to give and to those who demand, eat the poor. Epistles to Ephesus chapter 5. And God forbids, but an idle man is lower than yast. 2. Epistle to Solunyan chapter 3. And therefore, health, and laziness props God against the essence of God. And if whoever supplies them, and that one is like a helper, so also a participant in these same sins; and he spends anything on such vain charity, all that is in vain for him, and not for spiritual benefit. But from such bad alms, great harm is done to the fatherland as well; from this, in the first, poverty and dearness is bread. Judge every prudent one, how many thousands of such lazy bugs are found in Russia, only thousands do not make bread, and therefore there is no bread from them for the parish. But both with insolence and crafty humility, alien labors are consumed, and therefore the great expenditure of bread is in vain. To grab those everywhere, and to assign to common affairs. Yes, from the same proxies, the miserable true give a great offense: for how much is given to them, only the direct poor will be taken away. And also these idlers, who are still healthy, soon resort to charity when the weak beggars remain, while others lie half-dead in the streets, and languish with their illness and hunger. The essence, and those that are deprived of daily food, are ashamed to ask. If anyone who has a true womb of mercy, having judged this, cannot but desire from the heart that such an innocence be good correction.
Moreover, even with laziness, these impudent people compose a kind of insane and soul-damaging singing, and they sing with feigned groaning in front of the people, and simple ignoramuses are still more distraught, accepting reward for that.
And who will briefly enumerate the harm from such idlers deyamiya? On the roads, wherever they see, they break; lighters are the essence of spying from rioters and traitors; they slander high authorities, and the very power of the Supreme is wicked off, and the common people bow to the contempt of the authorities. They themselves touch on Christian positions; they are thinking of entering the church, not their own business, if only they are constantly crying in front of the church. And what else exceeds the measure of the lack of conscience and inhumanity of these, as a baby they blind their eyes, wring their hands, and corrupt other members, so that there are straight beggars and mercy worthy: truly there is no lawless order of people. A great office must be given to the Spiritual Collegium to think diligently about this and advise what is the best way to eradicate this evil, and to define a good rite of charity, and having determined, to ask the Imperial Majesty, so that he will deign to approve it by a decree of His Monarchs.
13. And this is a no small position, as if to turn the priesthood away from simony and cold-hearted impudence. To this, it is useful to make a council with the Senators, how many courts to one parish to determine, from which everyone would give such a donation to the priesthood and other clergy to his church, so that they have the contentment of what they have done, and henceforth would not seek payment for baptism. , burial, wedding and others.
As a rule, this definition does not prevent a willing person from giving to the Priest how many people, out of their generosity, will steal.
In fact, every Collegiate, both the President and others, at the beginning of accepting their rite, must take the oath that he is and will be faithful to the Royal Majesty; that not according to his passions, not for bribery, but for God and for the benefit of men with the fear of God and a good conscience, to judge deeds and advise, and will judge, accept or reject other brethren's opinions and advice. And he will utter such an oath on himself under the personal penalty of anathema, and corporal punishment, if after he was disgusted with his oath, he was on the lookout and caught.
This is all written here, first of all, the All-Russian Monarch Himself, His Royal Most Holy Majesty, to listen to him, thinking, to reason and correct, he favored 1720 February 11 days. And then, by the decree of His Majesty, the Most Reverend Bishops, Archimandrites, and also the Governmental Senators listened and, reasoning, corrected this February 23 days. Also, in confirmation and in the execution of the immutable, according to the attribution of the hands of the present Spiritual and Senatorial persons, and His Royal Majesty Himself deigned to sign with his own hand.
Questions and tasks for document number 73:
1. Highlight the reasons for the liquidation of the Patriarchate and the creation of the Theological College, indicated in the Manifesto. Which of the reasons, in your opinion, is the main one?
2. State the goals and implications of creating a Spiritual College for the church; for believers.
3. How does this Manifesto characterize the power of the monarch and the methods of governing the country?
Among many, due to the duty of the power given to us, the concern for the correction of our people, and other states subject to us, despite the spiritual rank, and seeing a lot of disorder and great poverty in his deeds. We establish a spiritual collegium, that is, a spiritual conciliar government, which has all kinds of spiritual affairs in the All-Russian Church to govern. And we command all our faithful subjects, of every rank, spiritual and secular, to have this for an important and strong government and to listen to its decrees in everything, under great punishment for resistance and disobedience.
It is also great that the Fatherland does not fear rebellions and embarrassment from the conciliar government, which come from a single spiritual ruler of its own. For the common people do not know
how spiritual power differs from autocratic power; but astonished by the great supreme shepherd with honor and glory, he thinks that there is such a ruler, then a second sovereign, equal to the autocrat, or greater than him, and that the spiritual rank is a different and better state.
Document No. 81
About confession
Questions and tasks for document number 81:
1. Can it be argued that the decree of May 17, 1722 actually canceled the secret of confession? How does this decree reflect the idea of Peter I about the relationship between the Church and the state?
2. Express your opinion about the responsibility of priests to inform, to swear allegiance to the sovereign.
3. How did the Russian society react to the innovations of Peter I in the church sphere? How did this affect the perception of the personality of the sovereign? Use your knowledge of history when answering.
If someone, in confession to his spiritual father, some kind of evil and unrepentant intention for the honor and health of the sovereign, especially treason or rebellion, then the confessor must soon inform about that, in the Transfiguration order, or the Secret Chancellery. For by this announcement, confession is not falsified [is not vicious] and the confessor does not violate the rules of the gospel, but still fulfills the teaching of Christ: convict your brother, if he does not listen, lead the church. When the Lord commands so much about brotherly sin, then even more about the villainous intention of the sovereign. And those confessors who declare an evil intention and, upon investigation, that announcement is true, will be rewarded with mercy, according to their fidelity. And if one of the priests does not fulfill it without any mercy, as an adversary, and agreeing to such villains after being deprived of dignity and property, he will be deprived of his belly [life].
Oath.
I promise and swear below named: I will inform and declare having fear of being deprived of honor and belly.
Document number 82
From the Decree of 1711 on the army
Questions and tasks To document number 82:
1. Determine the reasons and objectives for the adoption of this decree.
2. What has changed in comparison with Xvii v. in the formation of the army?
3. Fill in the table: Consequences of the Decree of 1711.
For the army For the state For the peasants
1711, March 1, the Great Tsar and Grand Duke Peter Alekseevich pointed out from the boyars and from other higher ranks. Also, from the nobles and from the governors, and from the living room people, and foreigners, behind whom there are villages and courtyard people, to collect a third of their people for the war intended with the Turkish Sultan.
For those who are not fit for service, take in money according to the calculation of the yards at 30 rubles for each person.
Choose from courtyard people suitable for service from 15 to 40 years old, and more free and not serfs.
Documents No. 83 and 84
In the "case of Tsarevich Alexei"
Questions and tasks To documents№ 83 n 84:
1. Is it possible to judge the guilt of Tsarevich Alexei on the basis of the letter of Peter I?
2. Determine the reasons and goals of Peter I's appeal to the clergy.
3. How do you assess the response of the clergy to the king? Could there be another answer? Remember how in Russia the Church treated those sentenced to death, especially political ones.
4. What, in your opinion, caused the application of such a harsh and harsh measure to the prince?
5. Highlight passages in the text that characterize the personality of Peter himself.
83. Conversion of Peter! to the clergy (1718) *
To the Most Reverend Metropolitans, and Archbishops, and Bishops, and other spiritual ones. You have already heard enough about the little-heard in the light of the crime of my son against us, like my father and my sovereign, and although I have enough power over him, according to divine and civil rights, I have, and especially according to Russian rights, to commit for a crime at my will , without the advice of others, however, I am afraid of God, so as not to sin. With the oath of the judgment of God, I promised in writing to his son forgiveness and then verbally confirmed, if he truly says his guilt. But, although he violated this by concealing the most important affairs and especially the plan of his rebellious against us, like a parent and his sovereign, however, we want from you bishops and the entire spiritual order, like teachers of the word of God, do not issue any decree about this, but yes, seek and show us from the Holy Scriptures true instruction and reasoning, what punishment this godless intention of our son according to the divine commandments and other Holy Scriptures is worthy of butts and according to the laws. And that we should be given after signing our hands on the letter, so that, from that, you can see that we have an unburdened conscience in this matter. We conjure by the judgment of God and your priesthood, but act without hypocrisy and partiality.
Peter.
84. The answer of the clergy in the "case of Tsarevich Alexei"
This matter is very much a civil judgment, and not a spiritual one, and the highest power is not subject to the judgment of the subjects, but
* The appeal was the result of the trial in the "case of Tsarevich Alexei", the son of Peter I.
does what he wants, at his own discretion. It has been commanded to us that we have searched from the Holy Scriptures for something that has come together to this terrible and useless business. Let the sovereign do what is pleasing in his eyes: if, according to deeds and to the extent of his fault, he wants to punish the fallen, has the samples of the Old Testament; if he deigns to have mercy, he has the image of Christ himself, who accepted the prodigal son and exalted mercy more than the sacrifice. Briefly saying: the heart of the king is in the hand of God. May he choose the part where God's hand bows him.
Humble Stephen, Metropolitan of Ryazan.
The humble Theophanes, Bishop of Pskov.
Document number 85
From a letter from Lieutenant Alexander Rumyantsev *: on the death of Tsarevich Alexei Petrovich
Questions and tasks for document number 85:
1. Find in the fragment of the letter an explanation of the reason for the murder of Tsarevich Alexei. Do you think everyone is listed here? If not, name those missing.
2. Describe the behavior of the prince and the reasons for it.
3. How does this letter characterize the father - Peter I?
Peter wept, complained about Alexei, but said: “I don’t want to scold the royal blood by the nationwide execution; but let this limit be accomplished quietly and inaudibly, as if he were to die from the nature destined for death. Go and do it ... ”As soon as the prince heard this, a great cry raised, calling for help. The Imperial Majesty cried and blasphemed him, called him a child-killer. And when they saw that the prince did not want to pray, Buturlin Rivers: “Lord! Rest the soul of your servant Alexy in the village of the righteous,
* Rumyantsev Alexander Ivanovich(1677-1749) - beloved denier of Peter I.
despising his sins, like a philanthropist! " And with this word of the prince on the liar, they knocked down their backs, and taking two down jackets from the head, they covered his head, pressing down until the movements of the arms and legs subsided and the heart stopped beating, which was soon to be put on.
And the death of the tsarevich began about noon of that day, this is on June 26, allegedly died from a blood shot ...
And at the funeral, the Tsar and Tsarina were and wept bitterly, I think, as if not about a death, I will remember that from that son I wanted a good heir.
Document number 86
From the collection "Honest Mirror of Youth" *
Questions and tasks for document number 86:
1. Determine the purpose of publishing this essay.
2. Who is it addressed to?
3. Why, in your opinion, did Peter the Great pay so much attention to the education of the nobility?
First of all, the children of the father and mother should be in great honor to support.
A lad should be very courteous and polite, both in words and in deeds: he is not impudent and not pugnacious.
Young adolescents should always speak to each other in foreign languages, so that they can get used to it: and especially when secret things happen, so that the servants and maids cannot be found out, and so that they can be recognized from other ignorant idiots.
It is also not very decent when someone cleans with a handkerchief or finger in the nose, and especially in front of other honest people.
Wash your hands and sit respectfully, sit up straight, and do not grab the first in the dish, do not eat like a pig. Do not chomp over me like a pig, and do not scratch your head; do not swallow a piece, do not speak, for this is what the peasants do.
* By order of Peter 1, in 1717 in St. Petersburg, the book "Honest Mirror of Youth, or Indication for Everyday Circumstance, Collected from Various Authors" was published.
Document number 87
From the Decree of Peter I: on violations of etiquette
Questions and tasks for document number 87:
1. Determine the meaning of the decree. Does it not contradict Peter's actions to introduce Western European fashion in Russia?
2. Correlate the violation and the punishment for it and draw conclusions.
3. Draw conclusions about the nature of power in Russia in the first quarter of the 18th century. Would you like to live in such a society? Why?
We noticed that on the Nevsky prospect and in the assemblies, the undergrowth of eminent fathers, in violation of etiquette and calm regulations, in Spanish camisoles and pantaloons with tinsel, flaunt insolently.
I will instruct the Chief of Police of St. Petersburg to continue to catch these dandies with great zeal, bring them to the Foundry and beat them with a whip, until the Spanish pantaloons look extremely obscene. To ignore the title and eminence, as well as the cries of the punished.
Document number 88
From the "Notes of 1743-1810" by the President of the Russian Academy E. R. Dashkova *
Questions and tasks for document number 88:
1. About whom does ER Dashkova write in her "Notes"? On what basis did you come to this conclusion?
2. Do you share the assessment given to the historical figure in the "Notes"? Justify your position (“for” or “against”).
3. List the main transformations of Peter I in economics and social policy. What did they lead to?
* Dashkova Ekaterina Romanovna(1743-1810) - friend and associate of Catherine I, the first director Russian Academy sciences.
He was hot-tempered, rude, despotic and treated everyone like slaves, obliged to endure everything;<...>some of the reforms, forcibly introduced by him, would eventually take root in a peaceful way by virtue of example and communication with other nations. If he had not put foreigners so highly over the Russians, he would not have destroyed the priceless, original character of our ancestors ...<...>wishing to earn the glory of the creator, he hastened the construction of Petersburg by very despotic means ...
<...>the monarch's time is too precious to spend on the work of a simple artisan ... could attract not only carpenters and builders, but also admirals ...
PART EIGHT
THE ERA OF PALACE REVOLUTIONS
Document number 89 Excerpts from "Condition"
Questions and tasks for document number 89:
1. Remember when and under what circumstances "Condition" appeared? By whom were they drawn up? For what purpose?
2. Is it possible, in your opinion, to consider "Konditsiya" as an attempt to limit the autocracy? Justify your opinion.
3. Did you manage to implement this document? What is its fate and the fate of its compilers?
Ponezhe, by the will of the almighty God and by the common desire of the Russian people, we, at the suggestion of the most brilliant, most sovereign great sovereign Peter the Second, the emperor and autocratic, our most amiable nephew sovereign, perceived the imperial throne and, following the divine law, we intend to conduct our government in this way and I wish that at the beginning one could serve to the glorification of the Divine name and to the well-being of our entire state and all our faithful subjects.
For the sake of this, through this very strong promise that my most important care and diligence will not only be about the content, but also about the extreme and all possible spread of our Orthodox faith of the Greek confession, so, after accepting the Russian crown, not to enter into matrimony throughout my life as an heir do not define anyone by yourself or by yourself. We also promise that the wholeness and well-being of every state consists of good advice, for the sake of this we now have
the established Supreme Privy Council in eight persons shall always contain and without it the Supreme Privy Council of Consent:
1. Do not start wars with anyone.
2. The world does not conclude.
3. Do not burden our faithful subjects with any new taxes.
4. In noble ranks, both in the station and in the military, land and sea, do not favor the rank of colonel, do not appoint anyone lower for noble affairs, and the guards and other regiments should be under the jurisdiction of the Supreme Council.
5. From the gentry, belly and estate, and honor cannot be taken away without trial.
6. Do not favor estates and villages.
7. Not to be promoted to court ranks, both Russians and foreigners, without the advice of the Supreme Privy Council.
8. State revenues should not be used as expenditure.
And to contain all loyal subjects in their irrevocable mercy. And if I do not fulfill and hold on to, according to this promise, I will be deprived of the Russian crown.
Document number 90
From the composition of G.-V. Kraft * "An authentic and detailed description of the ice house built in St. Petersburg in January 1740"
Questions and tasks for document number 90:
1. Read the following descriptions of the Ice House and the action that took place there in February 1740. What were your impressions of reading? What struck you the most?
* Craft Georg Wolfgang(1701-1754) - professor of physics and mathematics, originally from Württemberg, Russian academician, later a foreign honorary member of the St. Petersburg Academy of Sciences.
2. How, in your opinion, did this festival affect the Empress's contemporaries, what emotions and feelings did they evoke?
3. What do you see as the main differences in the perception of the same event by his contemporaries and eyewitnesses and by you?
The purest ice, like large square slabs, was chopped up, removed with architectural decorations, measured with a compass and a ruler, put one ice slab on top of another with levers, and poured water on each row, which immediately froze and served instead of strong cement. Thus, after a short time, a house was built, which was eight fathoms long, two fathoms and a half wide, and three fathoms high with a roof.
In front of the house in front of the house there were six chiseled ice cannons, which had wheels and ice machines.<... >Cannons the size and size of the three-pound copper ones were made and drilled. These guns were fired repeatedly; in which case four pounds of gunpowder was put in them, and, moreover, the bedrock or iron core was hammered in. (Such a cannonball once, in the presence of the entire imperial court staff, at a distance of sixty paces, a two-inch-thick board pierced through.) There were also two mortars in the same row with the cannons. They were made in the size of copper mortars against a two-pound bomb. Finally, two dolphins stood in the same row at the gate. These dolphins, with the help of pumps, threw out the fire of lighted oil from their jaws, which at night represented pleasant fun. Behind the aforementioned row of cannons and mortars were made about the whole house from ice balusters hefty railings, between which, at an equal distance, quadrangular pillars stood. When the courtiers looked at this house, they were surprised to see a gallery decorated with quadrangular pillars and chiseled statues at the top of the roof, and above the entrance a pre-dressed front spitz, decorated with statues in various places. The house itself had door and window frames, as well as pilasters painted with paint like green marble. In the same house there were a porch and two doors; at the entrance there was a vestibule, and on both sides there were chambers without a ceiling, with only one roof. There were four in the hallway
windows, and in each room there were five windows, in which both the frames and the glass were made of thin pure ice. At night, many candles were burning in these windows, and almost every window showed funny pictures painted on the canvas, and the radiance, penetrating through the windows and walls, showed an excellent and very amazing view. In the railings, in addition to the main entrance, there were also two side gates and on them were pots with flowers and orange trees, and next to them were simple ice trees with leaves and branches of ice, on which birds sat, which was done with fair skill.
External, other decoration of this house consisted of the following things. On each side, on a pedestal with a front-piece, there was a quadrangular pyramid. The mentioned pyramids inside were empty, which had an entrance behind the house. On each side, there was a rounded window, near which there were painted hour boards on the outside, and inside a large octagonal paper lantern (with many lighted candles) hung, on each side of which all sorts of funny figures were painted. One lantern, which was hidden inside, turned around, so that through each window of the mentioned figures one by one the caretakers could see. On the right side of the house was an elephant in its proper size, on which sat a Persian with a coin in his hand, and beside him two Persians in ordinary human size stood. This elephant was empty inside and so cunningly made that during the day water, twenty-four feet in height, was let in, which was piped from the nearby canal of the Admiralty fortress, and at night, with the great amazement of everyone watching, he threw out burning oil. Moreover, he could, like a living elephant, shout what kind of voice a man hidden in him produced with a trumpet. Third, on the left side of the house, as usual in northern countries, a bathhouse was built out of ice, which, it seemed, was made of simple logs, and which was heated several times, and really steamed in it.
Now let's see how the chambers were removed. In one of them, on one half, there was a dressing table, on which there was a mirror, several shandals with candles, which were
at night, being smeared with oil, a pocket watch and all kinds of dishes burned, and a mirror hung on the wall. On the other half, one could see an immense bed with a curtain, a bed, pillows and a blanket, two shoes, two caps, a stool and a carved butt, in which lying ice firewood, smeared with oil, burned repeatedly. In another room, by left hand, there was a table, and on it lay a dining clock, in which the wheels were visible through the light ice. On top of that, frozen cards lay on the table in different places for playing. There were two long carved chairs on either side of the table, and two statues in the corners. On the right hand stood a carved charcoal set with various small figures, and inside it there were chiseled dishes, glasses, wine glasses and dishes with food. All these things were made of ice and painted with decent natural paints.
Document number 91
From the statements of M. V. Lomonosov *
Questions and tasks for document number 91:
1. Based on the above statements of MV Lomonosov, characterize his views.
2. What is the main idea of these sayings? What are these considerations and reflections of the scientist based on?
3. Do you agree with all the judgments of MV Lomonosov? Explain your answer.
4. How does MV Lomonosov himself understand his place in the development of Russia and domestic science?
Our Russian language, not only with its cheerful and heroic ringing, is not inferior to Greek, Latin and German, but also like them, and can have a natural and characteristic Versification for itself.
* Lomonosov Mikhail Vasilievich(1711-1765) - an outstanding Russian scientist-encyclopedist, poet. Laid the foundations of the Russian literary language, was the initiator of the creation of Moscow University.
My spirit knows no rest.
The Great Man cannot be better praised from anyone, except that his works will count him in detail and faithfully; if only it was possible to calculate.
I only regret that I could not accomplish all that I have undertaken for the benefit of the fatherland, for the growth of sciences and for the glory of the academies.
Russian empire internal abundant fortune and resounding victories with other European stats [states] equals, surpasses many.
Well-being, fame and a flourishing state of the state from, three sources originate. The first - from the inner peace, security and pleasure of subjects, the second - from victorious actions against the enemy, with the conclusion of a profitable> and glorious peace, the third - from the mutual communication of internal surpluses with distant peoples through the merchants.
While studying at the Spassky schools, I had strong aspirations from all sides that averted the sciences, which in those summers had almost irresistible force. On the one hand, my father, who never had children except me, said that when I was alone, I left him, left all the contentment (according to the state there), which he made for me with bloody sweat and which after his death others would plunder. On the other hand, unspeakable poverty: having one altyn a day, it was impossible to have more bread for a money and kvass for a coin, other things for paper, shoes and other needs. This is how I lived for five years and did not leave the sciences. On the one hand, they write that, knowing my father's wealth, the good people there will give their daughters for me), which they offered during my time there; on the other hand, schoolchildren, small children, shout and point with their fingers: look, de, what a fool, at twenty he came to study Latin! After that I was soon taken to St. Petersburg and sent overseas and received a salary against the previous forty times. It
I was not averse to the sciences: but by its proportion it increased the desire, although my strengths have a limit.
I have so much to do in different sciences that I gave up
all campaigns; my wife and daughter are used to staying at home and not
wish with valets to get around. I'm empty chatter and sa
I can’t hear the mods. \
My only desire is to bring the Gymnasium and the University into the coveted current, from where countless Lomonosovs can originate ... At the end of this, I just want to look for ways and places where, less often, the better it would be to see high-born persons, who are sometimes my breed reproach, seeing me as a thorn in the eye, although I did not achieve my honor with blind happiness, but the talent given to me by God, hard work and patience of extreme poverty voluntarily for learning.
Not only at the table of noble gentlemen, or at any earthly rulers I don’t want to be a fool, but lower at the Lord God himself, who gave me meaning, until he takes it away.
Our language is heavenly simplicity.
Although my head conceives a lot, but my hands are alone.
If you do not offer any theories, then why are so many experiments, so many efforts and works of great men.
The abyss of stars is full; There is no number of stars, the bottom of the abyss.
For the general benefit, especially for the establishment of the sciences in the Fatherland, and against my own father, I do not put up a rebellion for sin.
I made a firm and unshakable intention that for the well-being of the sciences in Russia, if circumstances demand, not to regret all my temporary well-being.
I myself will not do it, however, if I start, it will be easier for others after me to do it.
I do not care about death; I lived, suffered and I know that the children of my fatherland remember me.
Every person requires himself to calm down from his labors: for this, leaving the real work, he seeks for himself with guests or home entertainment, cards, checkers and other amusements, and others with tobacco smoke; which I have long given up because I found nothing but boredom in them.
"Results of the reforms of Peter I" - The Great Embassy. The functions of Zemsky Sobors were expanded. The value of the Azov campaigns. Productivity increase Agriculture... Russia's economic lag behind the advanced countries of the West. Personal life of the king. Video fragments about Peter I. The role of Peter I. The personality of Peter I. Lessons from the Northern War. What is significant in the history of Russia in 1721
"Reforms of Peter the Great" - Through the mouth of a baby. The dates are in chronological order. Lucky case. Name the Peter's reforms. Reforms of Peter the Great. Academician. Captains competition. Historical concept of the era. Historical tags. Crosswords. Team name. The proclamation of Peter I as tsar.
"Reforms of Peter I" - A. Menshikov's Palace in St. Petersburg. The history of homeland. Art in the 1st quarter of the 18th century. Development of science. Assignment for the lesson. Reform in the field of everyday life. New phenomena in the way of life of people. Lesson plan. The building of the Kunstkamera. Peter came up with taxes. The consequences of changes in culture and life. Civil font. I.N. Nikitin is the founder of Russian secular painting.
"Economic reforms of Peter I" - Stages of the cycle. Wives of Peter the Great. Throne. The reign of young kings. Creation of domestic industrial production. Tax policy. Production intensified. The conviction in the inevitability of industrial construction. Coinage. Reign of Peter I. Victory at Poltava. Peter's reforms.
"Reforms and transformations of Peter I" - Provincial reform. Results of Peter's transformations. Reforms of Peter I 1682 - 1725 Military reform. Foreign trade under Peter I. State. budget under Peter I. (Revision Board). The transformations of Peter I. The development of industry. Reform of the monetary system under Peter I. Currency: silver thaler and gold ducat.
"Reforms of Peter the Great" - Changed the interior decoration of houses, the way of life, the composition of food, etc. He supervised the construction of the fleet and the creation of a regular army. The first transformations of Peter I. Taganrog was founded at the same time. A reform of the calendar was also carried out in 1699. On March 22, 1677, Peter I began his studies at the age of 5. Governance reform of Peter I.
There are 18 presentations in total
History assignments (grade 8)
1. The main foreign policy enemy Kievan Rus from the second halfXI centuries of steel:
A) Khazars;
B) Pechenegs;
C) Cumans;
D) Alans.
Answer: B
2. Galicia-Volyn land in the Middle Ages was called:
A) White Russia;
B) Black Russia;
C) Red (Red) Rus;
D) Great Russia.
Answer: B
3. Which of the named terms denotes one of the forms of dependence of Russia on the Golden Horde?
A) number;
B) vira;
C) rope;
D) elderly.
Answer: A
4. Which of the named couples were contemporaries:
A) Ivan the Terrible and Sergiy of Radonezh;
B) Ivan III and Ivan Fedorov;
C) Dmitry Donskoy and Theophanes the Greek;
D) Ivan Kalita and Ivan Peresvetov.
Answer: B
5. The names of the architects Aristotle Fioravanti, Aleviz New, Marco Ruffo are associated with construction:
A) the Moscow Kremlin;
B) Trinity - Sergievsky monastery;
C) St. Basil's Cathedral;
D) palace ensembles of St. Petersburg.
Answer: A
6. The first state-wide restriction on the free transfer of peasants to another landowner occurred as a result of the adoption of:
A) "Decree on reserved years";
B) Code of Law 1497;
C) Code of Law 1550;
D) "Ordinance on class years."
Answer: B
7. Indicate the estates that had the right to own land in the 17th century.
A) boyars, peasants, Cossacks;
B) nobles, townspeople, black-haired peasants;
C) boyars, nobles, monasteries;
D) Cossacks, nobles, monasteries.
Answer: B
8. In the judgment of the historian V.O. Klyuchevsky: "... This reign is one of the darkest pages of our history, and the darkest spot on it is the Empress herself ... The Germans covered the courtyard, settled the throne, huddled in the most lucrative places in the government", - we are talking about:
A) Catherine I;
B) Anna Ioannovna;
C) Anna Leopoldovna;
D) Elizaveta Petrovna.
Answer: B
9. Peace of Tilsit, concluded during the reign of AlexanderI , provided:
A) the establishment of "eternal peace and allied relations between Russia and England";
B) the division of Europe into spheres of influence between Russia and France;
C) the impossibility of Russia joining any military alliances;
G) priority development trade between Russia and European countries.
Answer: B
10. "Union of Salvation" and "Union of Prosperity" considered the main goal:
A) the development of education, humanism, liberalism in Russia;
B) the development of landlordism in Russia;
C) the foreign policy strengthening of Russia in Europe;
D) the abolition of serfdom in Russia.
Answer: G
11. Who or what is superfluous in the row (underline the extra word and briefly explain your choice).
A) slave, tysyatsky, purchase, ryadovich.
B) Koromyslova, Dmitrievskaya, Ivanovskaya, Arsenalnaya.
C) A.S. Figner, D.V. Davydov, V.A. Zhukovsky, A.S. Seslavin.
Answer:
A) thousand - official and does not belong to groups of dependent people.
B) Arsenalnaya, since this is the tower of the Moscow Kremlin, not the Nizhny Novgorod one.
V) V.A. Zhukovsky was a member of the militia in the war of 1812, the rest - the leaders of the army partisan detachments.
12. Complete the row or fill in the gap in it.
A) Oleg the Prophet, Igor ..., Vladimir Krasnoe Solnyshko, Yaroslav the Wise.
B) 1725, 1727, 1730, 1740, ..., 1761, 1762
C) Petersburg - Tsarskoe Selo (1837), Warsaw - Vienna (1848), Petersburg - Moscow (1851), Moscow - ... (1862)
Answer:
A) Igor Stary
B) 1741 g.
V) Nizhny Novgorod
13. Read the passage from the Manifesto of January 25, 1721 and write the name of the institution in question.
“Among many, due to the duty of the power given to us, the concern for the correction of our people, and other states subject to us, despite the spiritual rank, and seeing a lot of disorder and great poverty in his deeds, we establish a spiritual collegium, that is, a spiritual conciliar government, which has all sorts of spiritual affairs in the All-Russian Church to rule. And we command all our faithful subjects, of every rank, spiritual and worldly, to have this for an important and strong government and to listen to its decrees in everything, under great punishment for resistance and disobedience. "
Answer: Synod
14. Read the passage from the Decree of Peter I of 1711 and write the name of the state body that was given the described authority.
“Decree what to do after our departure. 1. The court to have unhypocritical and unrighteous judges to punish ...; the same for the snitchers ... 2. Look around the entire state of expenses and unnecessary, and especially in vain to remove. 3. Money, as possible, to take, money isn’t the essence of the artery of war ... ”.
Answer: Senate
15. The historian writes: “At the beginning of the 18th century. the nobility possessed all the signs of a state serfdom ": 1) they were obliged to carry out civil service from the age of 15 and from the lowest rank; 2) get an education; 3) prepare their children for service; 4) manage your peasants; 5) carry corporal punishment on a par with "vile people"; 6) pay direct government taxes.
What is wrong with this list of responsibilities? Indicate the appropriate item.
Answer: 6) pay direct government taxes
16. Using all the words given, make up the definitions of historical concepts, write downthis definition and the concept itself ... Words and phrases cannot be used twice. Allowed to add prepositions, change words by case.
A) supporters, freedom, parliamentary, current, uniting, system, civil, freedom of entrepreneurship.
B) machine, large, manufacturing, enterprise based.
C) illegal, conservation, activities, methods, organization, secrecy, applied.
D) new, act, creation, consolidated, regulatory, systematized.
Answer:
A) the current uniting supporters of the parliamentary system, civil liberties, freedom of entrepreneurship - liberalism
B) a large enterprise based on machine labor - factory
C) methods used by an illegal organization to keep activities secret - conspiracy
D) creation of a new consolidated systematized normative legal act - codification
After the manuscript was presented to the king and he personally made some amendments (February 11, 1720), on February 23 or 24, the "Rules of Procedure" were read in the Senate and signed by the king. On February 14, 1721, the establishment of the Theological College was celebrated with a solemn divine service. Feofan Prokopovich delivered a sermon in which he proclaimed the task of the new "church government" to improve the church and religious life of the Russian people, without going into the issue of abolishing the patriarchate. Theophanes asked the "civil and military rulers" to support the activities of the "church government".
In the tsarist manifesto of January 25, 1721, drawn up by Theophanes, along with the reasons for the reform, it is indicated that the "Spiritual Regulations" is henceforth the main law of higher church government, and the reasons for the reform are stated. This makes the manifesto a statute. “By God's mercy, We, Peter the First, the Tsar and autocrat of all Russia, and so on and so forth ... in his deeds, scarcity, which is not vain on Our conscience, we have acquired fear, may we not appear ungrateful to the Highest, even if we have received from Him the prosperity in correcting both the military and civil rank, we will neglect the correction and the spiritual rank. And when the unhypocritical Judge asks for an answer from Us about a fraction of the order given to Us from Him, let us not be unrequited. This is for the sake of the image of the former, both in the Old and in the New Testament, pious kings, taking care of correcting the rank of the spiritual, and not seeing a better way to do this, more than a council government. It’s not without passion in a single person, and besides, it’s not hereditary power, they don’t shy away for that, we set up the Spiritual Collegium, that is, the Spiritual Council Government, which, according to the following “Rules of Procedure”, has all spiritual affairs in the All-Russian Church to govern. And we command all our faithful subjects, of every rank, spiritual and worldly, think of this as an important and strong government, and it has extreme matters of spiritual government, decisions and decisions, to be satisfied with its definite judgment, and to listen to its decrees in everything under great resistance and disobedience by punishment, against other collegia. There must be a collegium, and from now on with new rules to supplement its "Regulations", different cases will require different cases. However, the Spiritual College must do this, not without Our permission. We determine in this Spiritual Collegium members to be named here: one president, two vice-presidents, four advisers, four assessors. And before it was mentioned in this "Regulation" in the first part, the seventh and eighth paragraphs, that the president is subject to the court of his brethren, this is the same collegium, if only he had sinned in what he did, for the sake of this we define and have a voice equal with others. All the members of this collegium, upon entering into their business, have an oath, or a promise, before the Holy Gospel according to the attached form of the oath.
It is signed by the Tsar's Majesty in his own hand, Peter.
The text of the oath: “I, the one named below, I promise and swear by Almighty God, before His holy Gospel, that I must, and I want to, and I will try in every way in councils and courts, and in all the deeds of this Spiritual governing assembly, I always seek the very essence of truth and the very essence of truth, and to act all according to the statutes written in the "Spiritual Regulations". And even if the cue will continue to be determined by the consent of this Spiritual Government and the consent of the Tsar's Majesty ... I swear packs by Almighty God that I want and should be. to my natural and true Tsar and Tsar Peter the Great, the All-Russian autocrat, and so on ... and Her Majesty, Empress Ekaterina Alekseevna, to be a faithful, kind and obedient slave and subject. "
Immediately after the creation of the Theological College, on February 14, 1721, the latter petitioned the tsar to rename itself the Holy Governing Synod, since the name of the Spiritual College is incomprehensible to the people and may cause confusion during a public temple prayer. The king agreed with these arguments and approved the renaming. The printed edition of the "Regulations" received the following title: "Spiritual Regulations", by the grace and mercy of the Man-lover of God, the diligence and command of God given and God-wise all-brightest and most powerful sovereign sovereign Peter the First, the emperor and autocrat of the All-Russian, holy, and other of the Orthodox Russian Church, by the consent and sentence of the All-Russian ecclesiastical rank and the Governing Senate, composed. " The details of the entire legislative process are set out at the end of the "Regulations" in the following words: "This is all written here first by the All-Russian monarch himself, His Royal Majesty to listen before him, thinking, to reason and correct, he was pleased in 1720, February 11th day. And then, by the decree of His Majesty, the Most Reverend Bishops, Archimandrites, Kupno and the ruling senators listened and, reasoning, corrected this February 23rd day. The same in the statement and in the execution of the immutable, according to the attribution of the hands of the present clergy and senatorial persons, and His Imperial Majesty himself deigned to sign with his own hand. "
After the meeting, Peter gave the following order to the Senate: “Yesterday I heard from you that both the bishops and you listened to the draft on the Theological College and accepted everything for the good, for the sake of this, the bishops should sign it and you will sign it, which I will later consolidate. Better to sign two and leave one here, and send the other to other bishops for signing. " However, this order was not addressed to the locum tenens, but to the Senate, according to whose decree in May 1720 Major Semyon Davydov and Archimandrite Iona Salnikov collected the signatures of the bishops of all twelve dioceses (with the exception of the Siberian one because of its remoteness), as well as archimandrites and abbots of the most important monasteries ... The Senate's instructions to the delegates read: “If someone doesn’t sign up, take the letter by hand, which for the sake of parable doesn’t sign it, to show it by name ... and that he (the delegate - Ed.) Will have a chinitsa , to write to him in the Senate by mail all week ". The bishops were well aware of the consequences of the refusal, and it was not difficult for the tsar to achieve his first goal: the highest Russian clergy unquestioningly signed the “act of surrender” of the Church to the state. "Spiritual regulations" ends with the signatures of Peter I, then - seven senators, six metropolitans, one archbishop, twelve bishops, forty-seven archimandrites, fifteen abbots of monasteries, five hieromonks; a total of eighty-seven signatures of clergy.
b) If the highest Russian clergy were forced to submit to the wishes and orders of Peter, remembering his severity in the case of Tsarevich Alexei, then the attitude of the Eastern Orthodox patriarchs to all this was by no means clear to Peter. Meanwhile, their approval was of great importance for reasons of church-political: such approval would serve in the eyes of the Russian people and the clergy as an authoritative sanction of the newly established Holy Synod and would strengthen the position of the latter in the struggle against the ever-widening schism. When the Moscow Patriarchate arose in 1589, the Eastern Patriarchs recognized it as equal to the rest of the Eastern Patriarchates, and the Russian Church was independent in matters of internal government. But as a part of the catholic Orthodox Church, she could not be completely independent of the latter. Much later, in the 19th century, the historian of the Church A. N. Muravyov formulated the essence of the matter as follows: its firmness is the recognition of other Eastern Churches, so that the unity of the Catholic Church is inviolable. "
