Establishment of the Patriarchate in Russia: date, reasons, historical significance

The situation in the Orthodox world

The establishment of the patriarchate in Russia was preceded by a difficult situation in the Christian world. Back in the 14th century, Byzantium fell and Constantinople was captured. After this, most of the eastern churches became dependent on the Turkish sultans. Russia remained virtually the only independent Orthodox state in the world.

Since then, the Christian East has often looked at Russia as the main defender of Orthodoxy.

Joachim's visit

Knowing about Godunov’s ambition, one cannot help but admit that he was a true patriot and statesman. He carried out a number of important reforms, the establishment of the patriarchate was one of them. All of them were aimed at strengthening the power and international influence of the Russian state.

The first step in establishing the patriarchate was the organization of the visit of Patriarch Joachim to Moscow in 1586. He was greeted with great honor. This was the first time that the Eastern Patriarch came to Moscow.

During this visit, Godunov showed miracles of sophisticated diplomacy. Joachim was received with honor in the Kremlin; he was expecting a meeting with the Moscow Metropolitan Dionysius, but he was clearly in no hurry to see him. At the same time, the guest was invited to dinner with the king, which was incredibly honorable. While waiting for the meal, he was sent to the Assumption Cathedral of the Moscow Kremlin, where Dionysius was performing a service. Obviously, everything was carefully thought out. As soon as Joachim entered the cathedral, Dionysius was the first to bless him, this was unheard of insolence. His indignation fell on deaf ears; moreover, he was not even invited to go to the altar. The Patriarch stood at the back pillar of the Assumption Cathedral throughout the service.

The meaning of the action, which is believed to have been directed by Godunov, was to make it clear to Joachim that the Greek patriarchs come to the Russian Church exclusively for help and support, finding themselves in the role of supplicants. The Eastern patriarchy was clearly asked to think about correcting this injustice.

After this scandal, Joachim did not want to see Dionysius; further negotiations were conducted by Godunov himself. The guest was clearly not ready for the proposal to establish a patriarchate in Moscow, moreover, he could not make a decision on his own, but promised to consult with other Eastern patriarchs. The final word remained with Constantinople.

Delegation from Constantinople

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

Soon after his arrival, Jeremiah found himself virtually under house arrest. All this time, complex and protracted negotiations were conducted, during which they tried to convince the Patriarch of Constantinople to transfer the rank to Moscow.

At that time, the country was ruled by Tsar Fyodor Ioannovich, the son of Ivan the Terrible, but the actual ruler was Prince Boris Godunov. It is believed that the establishment of the patriarchate in Russia was precisely his idea and merit. Therefore, even though Fyodor Ioannovich was the formal king, he did everything that his close associate advised him to do. Now you know under which tsar the establishment of the patriarchate in Russia became a reality.

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

Jeremiah gives up

It was not until early 1589 that Jeremiah surrendered. The establishment of the patriarchate in Russia took place in February 1589, here and further we will use the new style of chronology.

Patriarch Jeremiah was received with honor and respect. He was placed at the Ryazan courtyard, but, to his surprise, the guest was surrounded not only with honor, but also with supervision. The Patriarch was forbidden to communicate with anyone, especially with foreigners. He found himself in the situation of a bird caught in a golden cage.

At the same time, Jeremiah soon met with the king, he was presented with money, cups, velvet and sables. He, in turn, brought the relics of the saints. Further negotiations with the patriarch were conducted by Godunov. Boris acted subtly but persistently. It was necessary to convince the Patriarch of Constantinople that it was necessary to establish a patriarchate in Moscow. We managed to cope with this difficult diplomatic task brilliantly. They started by leaving Jeremiah alone in the courtyard for a very long time. He lived in complete prosperity, but did not see anyone, essentially being under house arrest.

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

They claim that Jeremiah actually decided to stay in Russia, not realizing that it was just a trap. Godunov did not need him in the role of Moscow patriarch. With this, real negotiations began, not about the move of the patriarch from Constantinople to Moscow, but about the establishment of his throne here. At the same time, modern historians do not rule out that perhaps this possibility was also considered as a backup option.

On the one hand, this would be beneficial for Moscow and the Orthodox world as a whole. The Russian state received actual confirmation of succession from Constantinople, at the same time Western Rus', which was under the jurisdiction of the Patriarch of Constantinople, would come under the authority of Moscow.

But this project also had obvious disadvantages, which nevertheless forced Godunov to seek the local patriarchate, and not be content with Jeremiah’s move. After all, it was unknown how the Turks and Greeks would react to this. A new patriarch could be elected in Constantinople. In addition, Rus' has long been suspicious of the Greeks and did not trust them. It would have been too difficult for the Russian Tsar or Godunov himself to influence such a patriarch, and Boris needed a reliable ally in this place.

After weighing all the pros and cons, Godunov’s government decided to seek the establishment of the Russian patriarchate. Then subtle diplomacy came into play again. They began to offer Jeremiah to stay in Russia, but to live not in Moscow, but in Vladimir. Explaining this by the fact that in Moscow Job is already sitting on the metropolitan’s see, and also claiming that Vladimir is formally considered the first see in Rus', which had not been lost to Kyiv by that time.

Jeremiah really wanted to live in honor and wealth, without fear of new persecutions and humiliations from the Turks, which he could be subjected to in Constantinople. But at the same time, he understood that moving to Vladimir was absolutely unacceptable. It was a provincial, provincial town that was the ancient capital of the Russian Church in the distant past. Therefore, Jeremiah categorically rejected this option. He insisted that the patriarch must always be close to the sovereign, as was always the case in Constantinople, so he insisted on the option with Moscow.

New negotiations began, during which, apparently, he found himself in a hopeless situation, having made certain promises that he could not then refuse. The envoys of Tsar Fyodor Ioannovich began to insist that if Jeremiah himself did not want to be the Russian patriarch, then he should leave the patriarch from the local clergy.

Jeremiah tried to object, insisting that he could not make such a decision on his own, but eventually gave in. Long-term imprisonment certainly played a role.

As a result, in January 1589, Fyodor Ioannovich convened the Church Council and the Boyar Duma, declaring that Jeremiah did not want to be the patriarch in Vladimir, but for his sake to remove such a worthy metropolitan as Job from the Moscow see. impossible. In addition, the tsar noted that without knowledge of the peculiarities of Russian life and language, it would be difficult for him to fulfill his duties. After this, the question of establishing the patriarchate was considered virtually resolved by everyone.

Job was promoted to patriarch in the royal chambers, and not in the Assumption Cathedral, as the Patriarch of Constantinople proposed to do. And that was the intent. If the ceremony took place in the cathedral, then both Tsar Fyodor Ioannovich and Job should have thanked Jeremiah for the honor that he showed them. Therefore, it was decided to hold the ceremony in the royal chambers, so as not to raise the authority of the Patriarch of Constantinople too high.

After this solemn event, a ceremonial dinner took place in the sovereign's chambers. During it, Job left from time to time to travel around Moscow, sprinkling it with holy water. Everything came true as Godunov and his entourage had planned.

With the beginning of Great Lent, Jeremiah began to ask to leave for Constantinople. Godunov tried his best to dissuade him at first, citing the spring thaw and the need to complete all the documents necessary for the patriarch. As a result, Jeremiah agreed to draw up a Charter, which stated that all Eastern patriarchs agreed with the establishment of the patriarchate in the Russian state. Thus, the patriarchate was finally and officially assigned to the Russian Orthodox Church.

The councils in Constantinople, which took place in 1590 and 1593, confirmed that the establishment of the patriarchate in Russia is a legal act and cannot be disputed by anyone. In this regard, corresponding letters were sent to Russia.

Establishment of the Patriarchate in the Russian Church. Holy Patriarch Job

Patriarch Job

The establishment of the Patriarchate in the Russian Church was a consequence of the growth of its importance and influence in the Orthodox world, which by the end of the 16th century. stood out especially clearly. At the same time, one cannot help but see in the establishment of the Patriarchate in Rus' an undoubted manifestation of the Providence of God. Rus' not only received evidence of its increased spiritual significance in the Orthodox world, but also strengthened itself in the face of the coming trials of the Time of Troubles, in which it was the Church that would be destined to act as a force that organized the people to fight foreign intervention and Catholic aggression.

The emergence of the idea of ​​the Moscow Patriarchate is closely connected with the establishment of autocephaly of the Russian Church. After the approval of the status of the Moscow Metropolis, independent from the Greeks, the exceptional importance of the Russian Church in the Orthodox world began to be realized, which it received as the most influential, numerous, and most importantly, connected with the existence of the only Orthodox state in the world, the Local Church. It was obvious that sooner or later, the Patriarchal throne would be confirmed in Moscow, whose sovereign became the successor to the Roman Emperors and by the middle of the 16th century. crowned with the royal title. However, the elevation of the Moscow Metropolis to the level of Patriarchate at that time was hampered by tense relations with the Patriarchate of Constantinople, which was offended by Rus' for the transition to autocephaly and proudly did not want to recognize it. At the same time, without the consent of the Eastern Patriarchs, the independent proclamation of the Russian Metropolitan as Patriarch would be illegal. If the Tsar in Moscow could be installed by oneself, by the force and authority of the Orthodox state, then it was impossible to establish the Patriarchate without first resolving this issue by the leading departments. Historical circumstances were favorable for the completion of the program of autocephaly of the Russian Church through the establishment of the Patriarchate only by the end of the 16th century, during the reign of Tsar Theodore Ioannovich.

Tsar Feodor Ioannovich

According to the tradition coming from Karamzin, Theodore is often portrayed as a weak-willed, almost weak-minded and narrow-minded monarch, which is not very true. Theodore personally led Russian regiments into battle, was educated, and distinguished by deep faith and extraordinary piety. Theodore's departure from government affairs was most likely a consequence of the fact that the deeply religious tsar could not reconcile in his mind the discrepancy between Christian ideals and the cruel realities of the political life of the Russian state, which developed during the years of the cruel reign of his father, Ivan the Terrible. Theodore chose prayer and a quiet, peaceful life next to his faithful wife, Irina Godunova, as his destiny. Her brother Boris Godunov, a talented and energetic politician, became the real ruler of the state.

Of course, Godunov was ambitious. But at the same time, he was a great statesman and patriot who created a large-scale reform program with the aim of transforming the Russian state, strengthening its power and international prestige. But, unfortunately, Godunov’s great enterprise did not have a solid spiritual foundation and was not always carried out by morally acceptable means (although there was no evidence of Godunov’s involvement in the murder of Tsarevich Dimitri, just as there was no evidence before, and there is no evidence now), which became one of the reasons for the failure of his plans. In addition, the Russian people themselves, after the horrors of the oprichnina, became greatly impoverished in the spiritual and moral sense and were very far from the brilliant sovereign plans of Boris. Nevertheless, Godunov was jealous of the greatness of Russia. And the idea of ​​the Russian Patriarchate to a large extent also fit into the program he developed, which made Godunov its decisive supporter. It was Boris who helped bring the program for establishing the Patriarchate in Rus' to its logical conclusion.

The first stage of preparation for the establishment of the Russian Patriarchate was associated with the arrival of Patriarch Joachim of Antioch to Moscow in 1586. This event initiated the activity of Godunov’s diplomats in achieving Patriarchal dignity for the Primate of the Russian Church. Joachim first came to Western Rus', and from there he went to Moscow for alms. And if in the Polish-Lithuanian Commonwealth the Patriarch had to witness a new onslaught of Catholics on Orthodoxy and the almost complete collapse of the church life of the Kyiv Metropolis on the eve of the Union of Brest, then in royal Moscow Joachim truly saw the greatness and glory of the Third Rome. When Patriarch Joachim arrived in Russia, he was greeted with great honor.

The main purpose of the Patriarchal visit was to collect alms. At the Antiochian See there was a gigantic debt for those times - 8 thousand gold. The Russians were very interested in the appearance of Joachim in Moscow: for the first time in history, the Eastern Patriarch came to Moscow. But in the minds of Godunov and his assistants, this unprecedented episode almost instantly and unexpectedly brought to life a project designed to put into practice the idea of ​​​​establishing the Moscow Patriarchate.

After Joachim was received with honor by the Tsar in the Kremlin, he naturally had to meet with Metropolitan Dionysius of Moscow and All Rus'. But for some reason the Primate of the Russian Church did not make himself known and did not take any steps towards Joachim, did not pay a visit. Metropolitan Dionysius, although he conflicted with Godunov later, probably at that time acted in complete harmony with him.

Joachim was honored incredibly by Moscow standards: he was invited to dinner with the Tsar immediately on the same day when the first reception with the Tsar took place. While waiting for lunch, he was sent to the Assumption Cathedral of the Moscow Kremlin, where Dionysius was officiating. It seems that everything was carefully thought out: Joachim arrived as a humble petitioner, and Dionysius suddenly appeared before him in the splendor of luxurious vestments, surrounded by numerous Russian clergy in a cathedral resplendent in its splendor. His appearance was fully consistent with the position of the Primate of the largest and most influential Local Orthodox Church in the world, although he bore only the modest rank of metropolitan.

Then something unimaginable happened. When Patriarch Joachim entered the Assumption Cathedral, he was met here by Metropolitan Dionysius. But Joachim did not even have time to open his mouth when suddenly he, the Patriarch, was blessed by Metropolitan Dionysius. The Metropolitan of Moscow blessed the Patriarch of Antioch. The Patriarch, of course, was surprised and outraged by such insolence. Joachim began to say something to the effect that it was inappropriate for the Metropolitan to be the first to bless the Patriarch. But they did not listen to him and did not even invite him to serve the liturgy (otherwise, it would have to be led not by Dionysius, but by Joachim). Moreover, the Patriarch was not offered to at least go to the altar. The poor eastern petitioner stood at the back pillar of the Assumption Cathedral throughout the entire service.

Thus, Joachim was clearly shown who was the alms-seeker here, and who was the Primate of the truly great Church. This, of course, was an insult, and it was inflicted on the Patriarch quite deliberately. It seems that everything was calculated and thought out to the smallest detail. It is difficult to say to what extent Dionysius’s personal initiative took place here. It is more likely that Godunov directed everything. The meaning of the action was quite transparent: the Greek Patriarchs are turning to the Russian sovereign for help, but for some reason only the Metropolitan is in the Moscow See. This was a clear sign to the Eastern Patriarchs, an invitation to think about eliminating this discrepancy. Joachim was made to understand: since you ask and receive, you must repay by bringing the status of the Primate of the Russian Church in line with its real place in the Orthodox world.

It is clear that Joachim no longer had any desire to meet with Dionysius. Further discussion of the problem of the Russian Patriarchate with the Greeks was taken over by Godunov, who conducted secret negotiations with Joachim. Joachim was not ready for such an unexpected proposal for him to establish the Patriarchal Throne in Moscow. Of course, he could not resolve this issue on his own, but he promised to consult about this with other Eastern Patriarchs. At this stage, Moscow was satisfied with what had been achieved.

Now Constantinople had the final say. But very dramatic events took place in Istanbul at this time. Shortly before Joachim's arrival in Russia, Patriarch Jeremiah II Thranos was deposed there, and the Turks replaced him with Pachomius. The latter, in turn, was also soon expelled and replaced by Theoliptus, who managed to pay the Turkish authorities a considerable sum for the Patriarchal See. But Theoliptus did not remain in the Patriarchate for long. He was also deposed, after which Jeremiah was returned from exile to Istanbul. The initial efforts to establish the Moscow Patriarchate occurred precisely during this time of unrest in the Patriarchal See of Constantinople. Naturally, the message from the Moscow sovereign and the money sent to Theoliptus were lost somewhere. Theoliptus was generally distinguished by greed and bribery. After he was deposed and Jeremiah II re-established himself in Constantinople, it was discovered that the affairs of the Patriarchate were in an extremely deplorable state. Temples were plundered, funds were stolen, the Patriarchal residence was taken away by the Turks for debts. The Patriarchal Cathedral of Our Lady of the All-Blessed - Pammakarista was also taken away by the Muslims for the debts of Theoliptus and turned into a mosque. Jeremiah returned from exile in the ashes. It was necessary to establish a new Patriarchate: a cathedral church, a residence. But Jeremiah did not have the money for all this. However, the experience of Joachim of Antioch showed: you can turn to rich Moscow, which respects the Eastern Patriarchs so much that it will not refuse money. However, Jeremiah was not aware of the negotiations that had already taken place regarding the Moscow Patriarchate, which had begun under his predecessor.

Jeremiah went to Moscow. This trip was destined to become fateful for the Russian Church. God's providence turned even the misfortunes of Orthodoxy, as always, ultimately to its good. The hardships of the Patriarchate of Constantinople turned through the establishment of the Moscow Patriarchate to the greater glory of God and the strengthening of Orthodoxy. Jeremiah in 1588, like Joachim, first went to Western Rus', from where he went further to Muscovy. In the Polish-Lithuanian Commonwealth, the Patriarch of Constantinople also witnessed the extreme deterioration of the situation of the Orthodox. The greater the contrast was when Jeremiah arrived in the brilliant capital of the Orthodox kingdom.

It should be noted that Jeremiah, having arrived in Smolensk, literally fell out of the blue, to the complete amazement of the Moscow authorities, because they still knew nothing about the changes that had taken place at the See of Constantinople. Muscovites did not expect to see Jeremiah, whose return to the department was not known here. Moreover, instead of the expected favorable response to the request of the Moscow sovereign to establish the Patriarchate in Rus', Muscovites heard from Jeremiah only talk about alms. It is not difficult to imagine the mood of Godunov’s people when faced with a Primate unknown to them, who, moreover, knew nothing about Moscow’s aspirations to have its own Patriarch.

Nevertheless, Patriarch Jeremiah was received magnificently, with maximum honors, which became even greater after intelligence reported: the Patriarch is real, legitimate, and not an impostor. Jeremiah was accompanied on his trip to Russia by Metropolitan Hierotheos of Monemvasia and Archbishop Arseniy of Elasson, who had previously taught Greek at the Lviv fraternal school. Both of these bishops left valuable memories of Jeremiah’s trip to Moscow, from which we can partly judge how the negotiations on the establishment of the Moscow Patriarchate proceeded.

In view of the changes at the See of Constantinople, all negotiations about the Moscow Patriarchate had to start all over again. But changes took place not only in Istanbul, but also in Moscow. By this time, the conflict between Godunov and Metropolitan Dionysius ended in 1587 with the deposition of the latter (Dionysius got involved in a boyar conspiracy and, together with other opponents of Godunov, made an immoral proposal to Tsar Theodore to divorce Irina Godunova due to her infertility). In place of Dionysius, Rostov Archbishop Job was elevated, who was destined to become the first Russian Patriarch

Historians often present Job as an obedient executor of the will of Boris Godunov and almost an accomplice in his intrigues. This is hardly fair. Job was undoubtedly a man of holy life. The fact that the Church canonized Job in 1989, when the 400th anniversary of the Moscow Patriarchate was celebrated, is, of course, not an accident associated with the anniversary. The canonization of Job was being prepared back in the middle of the 17th century, under the first Romanovs, who did not like Godunov, under whom their family suffered greatly. But in the middle of the 17th century. they did not have time to prepare the glorification, and under Peter I, when the Patriarchate was abolished, it was no longer possible to canonize the first Russian Patriarch for political reasons. So the holiness of Job, on the contrary, can become the starting point for the assumption that, perhaps, not all the negative things that were traditionally attributed to Godunov actually took place? What makes us think about this, first of all, is the support that St. actually provided to Godunov. Job at his best.

Facts confirm that Saint Job was not at all an obedient servant of Godunov, and on occasion he could sharply object to Boris. This is confirmed by the famous episode associated with Godunov’s attempt to open in Moscow some kind of university in the Western European style. Job resolutely opposed this: the example of the involvement of thousands of Orthodox minors in Catholicism through the Jesuit schools of the Polish-Lithuanian Commonwealth was too fresh and obvious. Godunov was then forced to retreat.

Job was such a bright personality that even in his youth he was noticed by Ivan the Terrible. The future Patriarch enjoyed enormous authority with Theodore Ioannovich. Job was distinguished by his enormous intelligence and excellent memory, and was very well read. Moreover, all this was combined with the deeply spiritual structure of the saint’s soul. But even if we assume that in promoting Job to the Metropolitan, and then to the Patriarchate, Godunov acted for political reasons, this does not at all cast a shadow on St. Job. After all, Boris advocated the establishment of the Patriarchate in Moscow, strengthening the prestige of the Russian Church and the Russian state. Therefore, it is not surprising that Boris nominated Job as the Primate of the Russian Church, which would soon be destined to become the Patriarchate, as a man of the most outstanding qualities. Whatever political goals Godunov pursued, the work of establishing the Patriarchate in Rus', accomplished through him, was ultimately a manifestation of God’s Providence, and not the fruit of anyone’s calculation. Boris Godunov essentially became an instrument of this Providence.

Jeremiah of Constantinople was received in Moscow with great honors. He was settled in the Ryazan courtyard. But... they endowed me not only with honor, but also with supervision. Any communication of the Patriarch with anyone, especially with foreigners, was categorically prohibited. Soon Jeremiah was received by the king. Moreover, the Patriarch rode to the palace with honor - “on a donkey’s back.” The reception was luxurious. Patriarch Jeremiah did not arrive empty-handed. He brought many relics to Moscow, including: the shuitsu of the Apostle James, the finger of John Chrysostom, part of the relics of St. Tsar Constantine and so on. Jeremiah was given cups, money, sables and velvet in return.

Boris Godunov

Then negotiations began with the Patriarch, led by Godunov. First of all, we talked about the main thing – the Russian Patriarchate. But Jeremiah did not have any obligations in this regard to the Russians. Of course, this could not but cause disappointment to Godunov. But Boris, as a subtle politician, decides to act more persistently. One could, of course, again write letters to other Eastern Patriarchs, wait until they get together and jointly discuss the issue and decide something. But Godunov realized that with a skillful approach everything could be done much faster, since unexpectedly the Patriarch of Constantinople himself was in Moscow for the first time. This was seen as the undoubted providence of God, as Tsar Fyodor Ioannovich directly said in his speech in the boyar duma. Now it was necessary to turn things around so that Jeremiah would agree to the appointment of Patriarch of Moscow. This was a difficult task for Godunov's diplomats. But they handled it brilliantly.

First of all, Jeremiah was simply left alone in his Ryazan courtyard for quite a long time. Having arrived in Moscow in June 1588, the Patriarch was eventually forced to stay in Belokamennaya for almost a whole year. Jeremiah lived at the royal expense, in full prosperity and, most likely, in much better conditions than in his own Istanbul. But none of the Muscovites or foreigners were still allowed to see the Patriarch. In fact, it was house arrest in the most luxurious conditions.

The proud Greeks did not immediately understand the situation. At first, Jeremiah, who was persistently offered the idea of ​​the Russian Patriarchate through messengers from the Tsar and Godunov, flatly refused, saying that he himself could not resolve such an important issue without a council discussion. But the languor in the “golden cage” began to take its toll, and the Patriarch replied that he, however, could establish in Moscow the kind of autocephaly that the Ohrid Archdiocese had. At the same time, Muscovites were required to remember the Patriarch of Constantinople during divine services and take the Holy Chrism from him. It is clear that Moscow could not take such a proposal seriously: for a century and a half the Russian Church had been completely autocephalous, and the times were not right for receiving such handouts from the Greeks.

Nevertheless, Hierotheus of Monemvasia condemned Jeremiah even for this meager concession to the Russians. And then very peculiar features appear in Jeremiah’s behavior. Hierotheus noted in his notes that Jeremiah at first declared his reluctance to give Moscow the Patriarchate, but then began to say that if the Russians wanted, he himself would remain Patriarch here. It is unlikely that Jeremiah himself had the idea of ​​​​staying in Moscow forever. Most likely, this was Godunov’s cunning plan, which was based on the idea that the matter should begin with an offer to Jeremiah himself to stay in Russia. Probably, this idea was first expressed under Jeremiah at the instigation of Godunov by those ordinary Russians who were assigned to the Patriarch for service (and supervision) - their opinion was unofficial and did not commit to anything.

Jeremiah, according to Hierotheus, who reproached him for this, became carried away by this proposal and, without consulting other Greeks, actually decided to stay in Russia. But the Patriarch was deceived by the bait - in fact, it was only a seed, with which real negotiations began, not about the move of the Patriarch from Istanbul to Moscow, but about the establishment of a new Patriarchate - the Moscow and All Rus'. Although, perhaps, Muscovites were still ready for the Patriarch of Constantinople to remain living in Moscow as a backup option. This option could turn out to be very valuable both for Moscow and for Orthodoxy as a whole. Moscow would have received actual confirmation of its succession from Constantinople and a literal basis for being called the Third Rome. At the same time, Western Rus', which was under the jurisdiction of Constantinople, would automatically come under the jurisdiction of the Patriarch, who moved to Moscow. Thus, a real basis was created for the reunification of the two halves of the Russian Church (by the way, the presence of just such an option - the transfer of the Ecumenical Patriarchate to Moscow, which became known in Rome and the Polish-Lithuanian Commonwealth, further spurred the actions of Western Russian traitor bishops to conclude a union with Rome). In this case, Moscow could fully confirm its real primacy in the Orthodox world, receiving first place in the diptychs of the Patriarchs.

But this project also had negative aspects, which in the end outweighed its advantages and forced Godunov to strive for the creation of a new, namely Russian Patriarchate in Moscow, and not be content with the transfer of the Patriarchal See from Istanbul. Firstly, it was unknown how the Turks and Greeks would react to all this: it was quite possible that Jeremiah’s initiative would not have found a response in Constantinople, and they could simply elect a new Patriarch in his place. With such a turn of events, Russia would be left with nothing. Secondly, it was reflected in the suspicious attitude towards the Greeks that had already become a tradition in Rus', the origins of which went back to the Union of Florence. With all due respect to the dignity of the Eastern Patriarchs, the Russians still did not trust the Greeks. There was some doubt about their Orthodoxy, and political distrust as possible agents of the Ottoman Empire. In addition, the Greek Ecumenical Patriarch would be a figure in Moscow that would be much more difficult for the tsar to influence: and the authorities in Rus' by this time were already accustomed to keeping church affairs under their control. And finally, one could fear that the Greek Patriarch would be more concerned about the affairs of his compatriots than about the Russian Church. The collection of alms for the Eastern Sees in such conditions threatened to result in a serious redistribution of Russian gold in favor of the Greek Patriarchates.

Therefore, Godunov’s government decided to seek its own, Russian Patriarchate. And then a cunning diplomatic combination was used: citing the fact that Job was already at the Moscow Metropolitan See, Jeremiah was invited to live in Vladimir, and not in Moscow. At the same time, the Russians diplomatically referred to the fact that Vladimir is formally the first department in Rus' (except for Kyiv, which had been lost by this time).

But no matter how great Jeremiah’s desire was to live in Russia, in honor and wealth, without fear of experiencing new persecution and humiliation from the Turks, the Patriarch understood perfectly well that the option offered to him was absolutely unacceptable. Vladimir was a very provincial town. The ancient capital, the center of the Russian Church - all this was in the past. By the end of the 16th century. Vladimir has become an ordinary province. It is therefore natural that Jeremiah gave a negative answer to this proposal. He said that the Patriarch should be next to the sovereign, as it was in Constantinople from ancient times. Jeremiah insisted on Moscow. New negotiations ensued, during which Jeremiah apparently put himself in a hopeless position, hastily making some promises that he was then inconvenient to refuse. In the end, the envoys of Tsar Theodore told Jeremiah that if he himself did not want to be the Patriarch in Rus', he should install a Russian Patriarch in Moscow. Jeremiah tried to object, saying that he could not decide this on his own, but in the end he was forced to promise to install Job as Patriarch of Moscow.

Fyodor Ioannovich, miniature from the 17th century

On January 17, 1589, the tsar convened the boyar duma together with the Church Council: 3 archbishops, 6 bishops, 5 archimandrites and 3 cathedral elders of the monastery arrived in Moscow. Theodore announced that Jeremiah did not want to be Patriarch in Vladimir, and for his sake it was impossible to remove such a worthy Metropolitan as Job from the Moscow See. In addition, Jeremiah in Moscow would hardly, as Theodore said, be able to perform his Patriarchal service under the king, not knowing either the language or the peculiarities of Russian life. Therefore, the king announced his decision to ask Jeremiah’s blessing to install Job as Patriarch of the city of Moscow.

After the tsar’s statement, the Duma already began discussing such subtleties as the question of the need for Jeremiah’s participation in the rite of installation of Job and the elevation of a number of Russian dioceses to the level of metropolises and archdioceses. Apparently, the question of establishing the Patriarchate in Rus' was considered finally resolved. The Tsar's speech proved that Jeremiah, during negotiations with Godunov, had completely surrendered to Moscow's demands and was ready to install the Russian Patriarch.

So everything was decided. Of course, this whole undertaking had a strong political flavor, and in the pressure on Jeremiah one can see many aspects that could cause embarrassment. And yet, the establishment of the Patriarchate in Rus' was not some empty game of ambition, but a matter of extreme importance for the Russian Church and world Orthodoxy. And this is confirmed by the exceptionally high authority of those people, righteous and saints, who initiated this undertaking - Tsar Theodore Ioannovich and the future saint. Patriarch Job.

From the very beginning, the Tsar and Godunov probably did not think of any other candidates for the Patriarchate besides Job. And although the Moscow Synodal Collection says that it was decided to install as Patriarch “whoever the Lord God and the Most Pure Mother of God and the great wonderworkers of Moscow choose,” no one had any doubts that Job would be elevated to the rank of Patriarch. But this choice was completely justified: Job was most suitable for the role of Patriarch, which was especially important during the establishment of the new Patriarchal dispensation of the Russian Church. However, in this case one cannot speak of any non-canonical nature: after all, even in Byzantium it was in the order of things to appoint a Patriarch by imperial decree alone.

At the same time, on January 17, the Duma was assembled together with the Consecrated Council, and the Emperor proposed to turn to Job, asking the Metropolitan how he would think about the whole matter with the establishment of the Patriarchate. Job replied that he, together with all the bishops and the Consecrated Council, “put the Tsar and the Grand Duke at the will of the pious Sovereign, as the pious Sovereign, Tsar and Grand Duke Theodore Ioannovich wills.”

After this meeting of the Duma, the question of establishing the Patriarchate seemed so resolved that the Tsar sent the Duma clerk Shchelkalov to Patriarch Jeremiah for a written statement of the Constantinople order of the Patriarchal installation. Jeremiah presented the rank, but it seemed extremely modest to the Russians. Then it was decided to create its own rank, reworking the Constantinople Patriarchal and Moscow Metropolitan ranks of enthronement. Moreover, a characteristic feature of the old Russian rank was introduced into the new Moscow Patriarchal rank, which, of course, was completely illogical and unnecessary: ​​it became a tradition that the Metropolitan of Moscow in Rus' was re-consecrated during his consecration. This custom most likely arose for the reason that in the 16th century there were many cases when abbots and archimandrites were elected to the Metropolis - persons who did not have the rank of bishop, who were then ordained along with their enthronement.

Six months passed from the time of Jeremiah's arrival in Moscow before the entire matter of establishing the Russian Patriarchate was successfully completed. The election of the Patriarch was scheduled for January 23, 1589, which was observed almost as a formality. It was decided to elect three candidates, whom the authorities indicated: Alexander, Archbishop of Novgorod, Varlaam, Archbishop of Krutitsky and Job, Metropolitan of Moscow and All Rus'.

On January 23, Jeremiah and members of the Consecrated Council arrived at the Assumption Cathedral. Here, in the Pokhvalsky chapel - the traditional place for electing candidates for Metropolitans, the election of candidates for the Patriarchate was carried out. It is interesting that Jeremiah and the candidates themselves, who already knew in advance that they would be elected, did not participate in the elections. Then all the bishops participating in the elections, led by the Patriarch of Constantinople, arrived at the palace. Here Patriarch Jeremiah reported to the king about the candidates, and Theodore, of the three, chose Job for the Moscow Patriarchate. Only after this, the elected Patriarch of Moscow was called to the palace, and for the first time in his life he met Jeremiah.

Holy Patriarch Job, icon of the 20th century

Job's naming as Patriarch took place in the royal chambers, and not in the Assumption Cathedral, as Jeremiah had previously planned. This was done intentionally. If the naming had taken place in the cathedral, then the king and Job would have had to thank Jeremiah publicly for the honor shown to them. But in order to avoid this and not to raise the authority of the Patriarch of Constantinople too high, the naming was carried out in the royal chambers, and the installation itself took place in the Assumption Cathedral of the Moscow Kremlin on January 26, 1589.

In the Assumption Cathedral, in the middle of the temple, seats were placed for the Tsar (in the center) and the Patriarchs (on the sides). Job was the first to arrive and put on his clothes, then Jeremiah, after which King Theodore solemnly entered the temple. Jeremiah blessed him, after which the sovereign sat down in his place and invited Jeremiah to also sit next to him, to his right. The clergy sat in the pews. Then Job was brought in, who, as at the episcopal consecration, read the confession of faith and oath. Then Jeremiah declared him Patriarch of Moscow and All Russia and blessed him. After this, Job also blessed Jeremiah. Then they kissed, and Job went around kissing the other bishops. Then Jeremiah blessed him again, and Job retired to the Praise Chapel. The liturgy began, led by Patriarch Jeremiah. The central moment of the performance was the following action: Jeremiah, after the Small Entrance, stood at the throne, and Job, at the end of the Trisagion, was led into the altar through the Royal Doors. Jeremiah performed the full episcopal ordination on him, together with all the bishops present, up to the utterance of the prayer “Divine grace...”. Next, the liturgy was led by two Patriarchs together. After the liturgy, Job was taken out of the altar to the middle of the temple and the table itself was served. He was seated three times in the Patriarchal seat with the singing of “Is pollla these, despots.” After this, Jeremiah and the king presented the unmasked Job with a panagia. Jeremiah also gave him a luxurious hood, decorated with gold, pearls and stones, and an equally precious and ornate velvet mantle. All this wealth was supposed to once again clearly show Jeremiah where Rome and the empire now truly reside. After mutual greetings, all three - the Tsar and the two Patriarchs - sat on their thrones. Then the Tsar, standing up, made a speech on the occasion of the table and handed Job the staff of St. Peter, Metropolitan of Moscow. Job answered the king with a speech.

It is interesting to note that Job received the third episcopal consecration in his life, since he was already ordained when he was appointed to the Kolomna episcopal see, then - when he was installed as a Moscow Metropolitan, and now - when he was elevated to the Patriarchate.

Holy Patriarch Job

Then a ceremonial dinner was given to the sovereign, during which Job left in order to make a tour of Moscow “on a donkey’s back”, sprinkling the hail with holy water. The next day, Jeremiah was called to Job's chambers for the first time. A touching incident occurred here: Jeremiah did not want to bless Job first, expecting a blessing from the new Patriarch. Job insisted that Jeremiah, as a father, should bless him first. Finally, Jeremiah was persuaded, and he blessed Job, and then himself accepted the blessing from him. On the same day, both Patriarchs were received by Tsarina Irina Godunova. Jeremiah was showered with rich gifts by the king, Job, and others.

Soon after the Patriarchal enthronement, Alexander of Novgorod and Varlaam of Rostov were installed as metropolitans. Then the Kazan diocese, where the future Saint Hermogenes became metropolitan, and the Krutitsa diocese were also elevated to the status of metropolis. 6 dioceses were to become archdioceses: Tver, Vologda, Suzdal, Ryazan, Smolensk, as well as Nizhny Novgorod, which did not yet exist at that time (but it was not possible to open it at that time, and it was established only in 1672). To the two former bishoprics - Chernigov and Kolomna - it was decided to add 6 more: Pskov, Belozersk, Ustyug, Rzhev, Dmitrov and Bryansk, which, however, was never accomplished under Job (of the named departments, only Pskov was opened).

With the beginning of Great Lent, Jeremiah began to ask to return to Istanbul. Godunov dissuaded him, citing the spring thaw and the need to draw up a document establishing the Patriarchate in Moscow. As a result, the so-called "laid letter". A characteristic point of this letter, drawn up in the royal office, is the mention of the consent of all Eastern Patriarchs to the establishment of the Patriarchate in Moscow, which, in fact, has not yet corresponded to reality. Through the mouth of Jeremiah, the letter recalls the idea of ​​Moscow - III Rome, which was not just a “red word”. The next step in establishing the authority of the Moscow Patriarchate was to include it in the Patriarchal diptychs in a certain place corresponding to the position of Russia, quite high. Rus' claimed that the name of the Moscow Patriarch was commemorated in third place, after Constantinople and Alexandria, before Antioch and Jerusalem.

Only after signing the letter, favored and generously gifted by the king, Jeremiah left home in May 1589. Along the way, he arranged the affairs of the Kyiv Metropolis, and only in the spring of 1590 he returned to Istanbul. In May 1590, a Council was assembled there. It was necessary to retroactively approve the Patriarchal dignity of the Moscow High Hierarch. At this Council in Constantinople there were only three Eastern Patriarchs: Jeremiah of Constantinople, Joachim of Antioch and Sophronius of Jerusalem. Sylvester of Alexandria was ill and died at the beginning of the Council. His replacement, Meletius Pigasus, who soon became the new Pope of Alexandria, did not support Jeremiah, and therefore was not invited. But at the Council there were 42 metropolitans, 19 archbishops, 20 bishops, i.e. he was quite personable. Naturally, Jeremiah, who committed such an unprecedented act in canonical terms, had to justify his actions committed in Moscow. Hence his zeal in defending the dignity of the Russian Patriarch. As a result, the Council recognized the Patriarchal status for the Russian Church as a whole, and not for Job alone personally, but approved only the fifth place in the diptychs for the Moscow Patriarch.

The new Patriarch of Alexandria Meletius soon criticized the actions of Jeremiah, who considered the actions of the Patriarch of Constantinople in Moscow uncanonical. But Meletius still understood that what had happened would serve the good of the Church. As a zealot of Orthodox education, he had high hopes for Moscow’s help. As a result, he recognized Moscow's Patriarchal dignity. At the new Council of Eastern Patriarchs held in Constantinople in February 1593, Meletius of Alexandria, who chaired the meetings, spoke out for the Patriarchate of Moscow. At the Council, once again, with reference to the 28th rule of the Council of Chalcedon, it was confirmed that the Patriarchate in Moscow, in the city of the Orthodox Tsar, is entirely legal, and that in the future the right to elect the Moscow Patriarch will belong to the Russian bishops. This was very important because thereby the question of autocephaly of the Russian Orthodox Church was finally finally settled: the Council of Constantinople recognized it as legal. But the Moscow Patriarch was still not given a third place: the Council of 1593 confirmed only the fifth place of the Russian High Hierarch in the diptychs. For this reason, in Moscow they were offended by the fathers of this Council and shelved its actions.

Thus, the establishment of the Patriarchate in Moscow completed the century-and-a-half period of the Russian Church acquiring autocephaly, which was now becoming completely impeccable in the canonical aspect.

First Moscow Patriarch

Metropolitan Job became the first Moscow patriarch. From this article you already know in what year the establishment of the patriarchate in Russia officially took place. Let's tell you more about the life of the first Russian patriarch.

Job himself was born in 1525. He was born in the town of Staritsa in the territory of modern Tver region.

At the local Assumption Monastery he received the makings of an education, and in 1556 he took monastic vows under the name Job. It is believed that Archimandrite Herman influenced him. At the monastery, Job studied reading and writing and the Bible.

In 1566, he began his ascent through the ranks of the Russian Orthodox Church. To begin with, he became abbot of the Assumption Monastery. Staritsa at that time was one of the centers of the oprichnina, which was established by the Russian Tsar Ivan the Terrible. The ruler drew attention to the intelligent and active abbot, appointing him archimandrite.

In 1571 he was transferred to Moscow, to the Simonov Monastery. And after 4 years he became the archimandrite of the Novospassky monastery, which the tsar himself visited more often than others.

In 1581, Job received the status of Bishop of Kolomna, and 5 years later he became Archbishop of Rostov.

Saint Job, first Patriarch of Moscow and All Rus'

Saint Job (in the world John), the first Patriarch of Moscow and All Rus', was born in the second quarter of the 16th century in the ancient Russian city of Staritsa into a family of pious townspeople. As a child, John was taught to read and write by the rector of the Assumption Staritsky Monastery, Archimandrite German. The youth loved to read the Holy Scriptures and, having an excellent memory, knew some texts of the Bible by heart. His monastic upbringing aroused in him a desire to serve God in a monastic form. Around 1553, when John completed his studies at the monastery, his father wanted to marry him.

On the wedding day, the young man asked his parents to go to the monastery for a conversation with the spiritual elder. Coming to Archimandrite Herman, he begged the elder to tonsure him as a monk. “John deigned to leave this vain world and take on the holy angelic form... And he was called a monk Job.”

Saint Job spent more than fifteen years in the Staritsa monastery, moving from a novice to Elder Herman to abbot. Under the guidance of an experienced confessor, the young monk cultivated selflessness and non-covetousness, obedience and abstinence, and learned heartfelt prayer and strict fasting. “... A person was not found similar to him, neither in image, nor in character, nor in voice, nor in rank, nor in behavior, nor in question, nor in answer... The gift of God came to him more than other people.”

At the same time, Saint Job was distinguished by deep humility, meekness and mercy. He never denounced or insulted anyone, he had mercy and forgave everyone. As abbot, Saint Job, through word and life, inspired the brethren to spiritual activity.

In 1571, Saint Job was appointed abbot of the Simonov Monastery in Moscow. He diligently fulfilled the obedience entrusted to him. As the abbot of one of the most important monasteries of that time, Saint Job took part in the affairs of the Russian Church, and often the state. In 1572, and later in other years, he was a participant in church councils.

In 1575, Saint Job was appointed rector of the Novospassky Monastery and for six years headed the ancient Moscow monastery.

On April 16, 1581, Archimandrite Job was ordained Bishop of Kolomna by Metropolitan Dionysius of Moscow and a council of Russian bishops. On January 9, 1586, the saint was moved to the ancient Rostov see with his elevation to the rank of archbishop, and on December 11, 1587, by a council of bishops he was installed as the high priest of the Russian Church - Metropolitan of Moscow and All Russia.

On January 26, 1589, with the blessing and personal participation of the Patriarch of Constantinople Jeremiah II, Metropolitan Job was installed as patriarch in the Assumption Cathedral of the Moscow Kremlin - the first patriarch of Moscow and all Russia. The Russian government, archpastors and all the people joyfully accepted this significant event in the history of the Russian Church and state. The canonical subordination of our Church to Constantinople was abolished. In 1590, at the Council of Eastern Hierarchs, the canonical independence of the Russian Church was approved. Patriarchs Jeremiah of Constantinople, Joachim of Antioch, Sophronius of Jerusalem, metropolitans, archbishops and bishops present at the Council assigned the Russian patriarch the fifth place in the diptych of patriarchs - after that of Jerusalem. This decision was confirmed at the Council of 1593.

The main goal of all the activities of Patriarch Job was to strengthen Orthodoxy in Russia and the spiritual power of the Russian Church. Saint Job zealously improved church life. He carried out a number of measures aimed at strengthening discipline among the clergy, improving their morality and maintaining decorum in churches. Much of the saint’s work was aimed at the spiritual development of the people, the dissemination of the Holy Scriptures and patristic books. Particularly important was the printing of liturgical books begun by the saint, which were in short supply everywhere, and especially in the newly enlightened lands - in Kazan, Astrakhan, and Siberia. With the blessing of Saint Job, the following were published for the first time: the Lenten Triodion (1589), the Colored Triodion (1591), the Octoechos (1594), the General Menaion (1600), the Official of the Bishop's Ministry (1600) and the Service Book ( 1602). The saint also took some measures to correct existing inaccuracies in the liturgical books. Comparing ancient lists, he selected the best as a sample for printing. Patriarch Job was the first to put the business of printing on a broad basis.

Under St. Job, several Russian saints were glorified: Basil the Blessed, St. Joseph of Volokolamsk (the saint himself wrote a canon for him and “corrected the service”), Saints of Kazan Gury and Barsanuphius, the blessed Prince Roman of Uglich, St. Anthony the Roman and Cornelius, Blessed John of Moscow, St. Ignatius of Vologda and Martyry of Zelenetsky. New days of celebration were established for some saints already revered in Rus'.

Saint Job used his personal funds and rich royal gifts for alms and for the construction of churches. Only in Moscow in the period 1592 to 1600. the saint built twelve churches. With the blessing of Saint Job, the Donskoy Monastery, the Conception and Ivanovo monasteries were built in Moscow, the Lukian Monastery was built in the Vladimir diocese, and the Slobodsky Epiphany Monastery was built in the Vyatka diocese. Monasteries were built in Siberia and in other dioceses: Kursk, Novgorod, Pskov, Kazan, Astrakhan, Tver, Vologda.

Saint Job was a zealous servant of the Church and a wise shepherd. These features were especially evident in his missionary activities aimed at strengthening the Orthodox faith in remote areas of the state, as well as in Georgia. Under Saint Job, the Pskov, Astrakhan and Karelian dioceses were re-established.

Temples and monasteries were built in these dioceses and in Siberia. Patriarch Job sent missionary priests there. The seeds of Orthodoxy, sown by Patriarch Job, later bore their spiritual fruits, thanks to which the northern and southern borders of the Russian state were preserved and strengthened.

During the difficult times of state unrest at the beginning of the 17th century, Saint Job retained true Christian patience, fearlessness and courage. In an effort to stop the actions of False Dmitry, he wrote a conciliar letter to the Kyiv prince Konstantin Otrozhsky, in which he urged him not to condone the deceiver, but to hand him over to the Russians.

He sent patriotic appeals to Russian regiments, boyars and governors. Amid the general popular turmoil, Saint Job maintained firmness of spirit and strove to bring organization to the unstable situation. After the death of Boris Godunov, he was the first to express loyalty to the Dowager Queen Mary and her children. The boyars and all residents of Moscow swore allegiance to him. However, not everyone supported the saint. After some time, False Dmitry captured Moscow. The High Hierarch and prayer book for the entire Russian people, Saint Job fearlessly denounced the destroyers of state order, who brought disorder into the Church of God. He spent most of his time in prayer in the Assumption Cathedral. Once during the Divine Liturgy, supporters of False Dmitry shamefully took the saint out of the cathedral and took him to the Place of Execution, dishonoring and beating him along the way. After some time, Saint Job, exhausted, in a simple black cassock, was put on a cart and taken to captivity in the Assumption Staritsky Monastery, where he began his monastic feat. Saint Job lived in the monastery for two years. Weakened and losing his sight, he spent all his time in prayer.

After the overthrow of False Dmitry, Saint Job could not return to the high priestly throne due to weakness. In his place, he blessed Metropolitan Hermogenes of Kazan.

Saint Job was distinguished by deep, pure faith, love for his neighbors and fatherland, affirmation and defense of Orthodoxy, sacrificial service to the Church of Christ, confirmed by his confession.

Saint Job died peacefully on June 19, 1607 and was buried at the western doors of the Assumption Cathedral of the Staritsky Monastery. Subsequently, a chapel was built over the saint’s grave. In 1652, under Patriarch Joseph (1642-1652), the incorrupt and fragrant relics of Saint Job were transferred to Moscow and placed near the tomb of Patriarch Joasaph (1634-1640). Healings occurred from the relics of Saint Job. The veneration of Patriarch Job as a saint is noted in various manuscripts and hagiographic publications. His name is also mentioned in the ancient calendar among the saints of the city of Moscow. Evidence of the holiness of Patriarch Job is also found in a number of hagiographic sources: in the “Complete Monthly Book of the Orthodox East”, “Sources of Russian Hagiography”, “Monthology of Russian Saints”, “Book of Verbal Descriptions of Russian Saints”. In the second half of the 18th century, between the wall images of the Novospassky Monastery Cathedral there was an image of Patriarch Job. At the end of the 19th century, under Archbishop of Tver Dimitri (Sambikin; +1908), the day of the death of Patriarch Job was remembered in all the city churches of the Tver diocese. At the same time, with the blessing of Archbishop Demetrius, an icon of the Tver saints was painted, on which His Holiness Patriarch Job was depicted. In 1907, the Russian Orthodox Church celebrated the 300th anniversary of the blessed death of the first patriarch. At the same time, the Tver Diocesan Gazette expressed the desire of the clergy of the Tver diocese to continue the work begun by Patriarch Joseph in glorifying His Holiness Job. The completion of the canonical and liturgical design of the veneration of the memory of St. Job has occurred in our days. With the blessing of His Holiness Patriarch Pimen and the Holy Synod, the name of St. Job was included in the number of the Council of Tver Saints.

The first celebration of the Council of Tver Saints took place in July 1979.

For the all-Russian veneration of St. Job was canonized at the Council of Bishops of the Russian Orthodox Church on October 7-14, 1989.

Rapprochement with Boris Godunov

In the mid-1580s, Job became close to one of the tsar's favorites, Prince Boris Godunov, who subsequently actually seized power in the country. It was with the assistance of Godunov that the patriarchate was established in Russia in 1589. By that time, Job was already the Metropolitan of Moscow and the main contender for this position.

Having taken the place of the head of the Orthodox world, Job invariably supported Godunov in all his affairs and endeavors. Among the important events that his reign is remembered for, it is worth highlighting the canonization of St. Basil the Blessed, the spread of Christianity in the Volga region and Siberia, which Ivan the Terrible conquered. During the reign of Boris Godunov, these territories were finally and officially annexed to Russia.

The year of the establishment of the patriarchate in Russia became an important starting point for the growth of the country's influence in the Orthodox world. The number of printed liturgical books grew, and some neighboring countries even specifically turned to Russia for missionaries who were supposed to teach people the Orthodox faith. In particular, the Georgian Tsar Alexander made such a request.

The establishment of the patriarchate in Russia took place in 1589, shortly after the death of Ivan the Terrible, one of the most influential and cruel rulers at that time. The Patriarch of Moscow appeared at a time when the weak and sickly Fyodor Ioannovich, who was the complete opposite of his father, sat on the throne. The authorities needed to take urgent measures to regain popular respect.

Russian Orthodox Church

The future Patriarch Job (worldly name - Ivan (John)) came from the townspeople of the city of Staritsa, Tver province. Born in the second half of the 20s. XVI century.

He studied at the school at the Staritsky Assumption Monastery, where in the 1550s. was tonsured a monk with the name Job in honor of Job the Long-Suffering. Subsequently, he became the rector of the old monastery: on May 6, 1569, Tsar John IV Vasilyevich gave a letter of grant to Job as the archimandrite of the Assumption Monastery.

In 1571, Archimandrite Job was appointed rector of the Simonov New Moscow Monastery in honor of the Dormition of the Most Holy Theotokos. As the abbot of one of the most important monasteries of that time, he took part in the affairs of the Russian Church and state, and participated in church councils.

In 1575 he became archimandrite of the Novospassky Monastery in Moscow.

In 1581, Archimandrite Job was consecrated as Bishop of Kolomna, the service was led by Metropolitan Dionysius of Moscow.

From the mid-1580s. - close associate of Boris Godunov; in 1586 he was transferred to the Rostov archbishopric see, with the assistance of the tsar, by a council of bishops on December 11, 1586 he was elevated to metropolitan of Moscow.

In 1588, Patriarch of Constantinople Jeremiah II arrived in Moscow, during his visit the tsar again raised the issue of establishing the Patriarchate in Russia (Russian authorities began discussing this topic in the summer of 1586, during a visit to Moscow by Patriarch Joachim VI of Antioch). On January 26, 1589, with the participation of Patriarch Jeremiah II, Metropolitan Job was elevated to the Patriarchal throne.

The main goal of Patriarch Job’s activities was to strengthen Orthodoxy and the Russian Church in the country, and he took care to strengthen the discipline of the clergy. On the initiative of the saint, transformations were carried out, as a result of which the archdioceses were transformed into metropolises - Novgorod, Kazan, Rostov and Krutitsa; other dioceses became archbishoprics - Vologda, Suzdal, Smolensk, Ryazan, Tver; New dioceses were established, more than a dozen monasteries were founded. Patriarch Job used his personal funds and rich royal gifts for alms and the construction of churches.

Through the care of Patriarch Job, the printing of liturgical books, which were in short supply everywhere, was resumed, especially in the annexed lands - Kazan, Astrakhan, and Siberia. With the blessing of Saint Job, the Lenten Triodion, the Colored Triodion, the Octoechos, the General Menaion, the Official of the Bishop's Ministry and the Service Book were published for the first time. The saint also took some measures to correct existing inaccuracies in the liturgical books.

Under Patriarch Job, new Russian saints were glorified: Saint Basil the Blessed, Saint Joseph of Volokolamsk (the saint himself wrote a canon for him and “corrected the service”), Saints of Kazan Guriy and Barsanuphius, Right-Believing Prince Roman of Uglich, Saints Anthony the Roman and Cornelius, Blessed John of Moscow, Reverends Ignatius of Vologda and Martyry of Zelenetsky. For some saints already revered in Rus', new days of celebration were established.

Under Saint Job, missionary activity developed, aimed at strengthening the Orthodox faith in remote areas of the state (in Siberia, the Russian North), as well as in Georgia. With the blessing of the Patriarch, Orthodox missionaries revived churches and monasteries on the outskirts of Russia, several new monasteries were founded in the European part of the country, and the Donskoy Monastery was established in Moscow.

With the death of Tsar Theodore Ioannovich on January 7, 1598, the male line of the Rurik dynasty was cut short, and a period of state unrest began, known in Russian history as the Time of Troubles. In these difficult times, Saint Job was the first to lead the fight against the Polish-Lithuanian invaders, sending letters throughout the cities calling for the defense of the faith and the Fatherland. In January 1605, Patriarch Job anathematized False Dmitry I and the traitors who supported him.

On April 3, 1605, after the sudden death of Tsar Boris Godynov, a riot broke out in Moscow, the city was surrendered to the impostor and the Poles. Patriarch Job was deposed and exiled to the Assumption Staritsky Monastery, where the saint began his monastic journey.

After the overthrow of False Dmitry I and the accession of Vasily Ioannovich Shuisky on June 1, 1606, the saint was invited to return to the Patriarchal throne, but he refused, citing blindness and old age. Metropolitan Ermogen of Kazan was elected Patriarch. In February 1607, Patriarch Job was invited by Tsar Vasily Ioannovich, consecrated by the Council and all the “ranks” of Russian society to Moscow. On February 20, 1607, Patriarch Job and Patriarch Ermogen performed a divine service in the Assumption Cathedral of the Moscow Kremlin, the people asked them for forgiveness for violating the kiss of the cross to Tsar Theodore Borisovich Godunov and for recognizing the impostor. A letter of permission drawn up on behalf of the two High Hierarchs was read in the cathedral.

Patriarch Job died on June 19, 1607 and was buried at the western doors of the Assumption Cathedral of the Staritsky Monastery. Subsequently, a chapel was built over his grave.

In 1652, under Patriarch Joseph, the incorruptible relics of Saint Job were transferred to Moscow and placed next to the tomb of Patriarch Joasaph. With the blessing of His Holiness Patriarch Pimen and the Holy Synod, the name of Saint Job was included in the Council of Tver Saints; the first celebration of the Council of Tver Saints took place in July 1979. For all-Russian veneration, the saint was canonized at the Bishops' Council of the Russian Orthodox Church on October 7-14, 1989.

The memory of Saint Job, Patriarch of Moscow and All Russia, is celebrated by the Church on April 5/18 and June 19/July 2.

The Fall of Job

The history of the establishment of the patriarchate in Russia is briefly outlined in this article. It is worth noting right away that Job did not manage to occupy this place for a long time. In 1605, his main patron, Boris Godunov, died. He was replaced by the impostor False Dmitry I, who tried by all means to eliminate Job from Moscow as soon as possible.

Job categorically refused to recognize False Dmitry as the son of Ivan the Terrible. Instead, he called on the people to confess their loyalty to the son of Boris Godunov, Fedor. He anathematized False Dmitry and his supporters.

From historical documents it is known that Grigory Otrepyev was Job’s secretary for several years. It is believed that this particular historical character was hiding behind the mask of False Dmitry I. One of the arguments in favor of this version is the desire of the impostor to get rid of Job as soon as possible. After all, he was afraid of exposure.

In official letters, Job called False Dmitry the defrocked, Grishka Otrepyev, who lived at the Romanov court. As a result, Job was removed from the pulpit and imprisoned in a monastery in his native Staritsa.

After Fyodor Godunov was killed, Job was arrested, stripped of his patriarchal regalia and sent into exile. The Greek Ignatius became the new Patriarch of Moscow, who joined the supporters of False Dmitry I.

At the same time, it is believed that Job was not officially deprived of his patriarchal rank; all the actions of False Dmitry and his minions were illegal.

Job was rehabilitated by Vasily Shuisky, the patriarch even visited Moscow, but since by that time he was completely blind, he renounced the patriarchal throne, returning to the monastery in Staritsa. He died in 1607.

The role of Boris Godunov

The date of the establishment of the patriarchate in Russia occupied an important place in the history of the Russian Orthodox Church. In fact, its updated history began from then on.

Godunov’s role in this became one of the key ones. It is worth noting that not everyone abroad reacted positively to this decision. The reaction in the Orthodox East was different.

In particular, the authoritative theologian Meletius Pigas, who became patriarch in Alexandria in 1590, was categorically against it, challenging the legality and legality of this decision. He tried to prove that the decision that Jeremiah made in the Russian capital was due to cunning and violence on the part of the Russians, which is confirmed by numerous historical studies.

It is worth noting that by 1593 he too had resigned himself, signing the charter establishing the patriarchate in Russia. The results of this can still be observed today, when Russia remains one of the key Orthodox countries in the world.

Of great importance in this is the Charter of 1589, which declares the concept of “Moscow is the third Rome,” previously also known from other sources.

It is worth emphasizing that the authenticity of the letters confirming the establishment of the patriarchate in Russia was repeatedly questioned by contemporaries and many descendants. In the 20th century, graphological examinations were carried out, according to which most of the signatures in the 1590 charter were forged. At least 70 of the 105 signatures were not genuine.

At the same time, such violations and forgeries could not be identified in the charter of 1593.

Establishment of the Patriarchate in Russia in 1589. History of the Russian Church.

IN 1586

year, the Patriarch visited Moscow for the first time. During the summer meeting of the Boyar Duma, the tsar spoke about the positive aspects of the creation of the Russian Patriarchate - the independent appointment of metropolitans to Moscow. The Emperor asked the Patriarch of Antioch Jokim to hold a “council” on the establishment of the patriarchate in Russia with the Ecumenical Patriarch, who conferred with the Council and other Patriarchs.

The following year, the Ambassador of the Patriarchate conveyed the Ambassadorial Order to the Tsar: The Patriarchs of Jerusalem and Alexandria were invited to Constantinople to resolve the issue; it was decided to send the Patriarch of Jerusalem to Moscow for training and conference of the new Patriarch.

In 1588, Jeremiah II, the Ecumenical Patriarch, came to Moscow. He planned to receive alms from Russia to restore the Patriarchate after its oppression by the Turkish Sultan and ruin. While Jeremiah was waiting for the permit in Lvov, the possibility of transferring the Throne of the Patriarch to Kyiv was discussed with him. A similar plan has long been proposed in Catholic society due to active preparations for union, as well as the desire to extend the Gregorian calendar to the Orthodox part of the Polish-Lithuanian Commonwealth. The Ecumenical Patriarch did not agree with the proposed plan - it lacked coordination with the Alexandrian Paschal. Jeremiah II proposed Vilna, Ostrog and Lvov for the residence of the Patriarch. Although the chronicles are silent, it was the transfer of the Patriarchate to the Russian lands that was proposed by Tsar Jeremiah II. He was not against settling on Russian lands, but the Patriarch considered the proposed city to be too small for his position. There was no royal residence there and Jeremiah II refused to have a see outside the capital.

Afterwards, the Patriarch was asked to appoint Metropolitan Job of Moscow as head of the Moscow and Vladimir Patriarchate. He initially refused, saying that he did not have the proper authority, but then agreed. The tsar did not like the proposed rank of the Patriarchal Decree because of the repeated consecration. Based on two rites (written by the Ecumenical Patriarch and developed at the Council in 1564

year) a solemn ceremony for the approval of the patriarchate in Rus' was developed.

January
23 , 1589
, a meeting of the consecrated Council took place, and numerous representatives of the Greek clergy took part in it.
It was the solemn naming of Moscow Metropolitan Job to the position of Patriarch of Moscow. The establishment of the Patriarchate in Russia was formalized by a conciliar charter. It completely repeated the royal speech 1586
.
The canonical basis of the Moscow Patriarchate is the Eastern Patriarchate and the Council. Moscow was called the “Third Rome”. The charter became a foreshadowing of future events: the Councils of Constantinople in 1590
and
1593
.

IN 1591

year, a letter was delivered to Moscow after the Council of Constantinople
in 1590.
Today it is known for certain that more than half of the signatures on it were forged. But Jeremiah II was in such a hurry to convene a new Council to approve the Russian conciliar charter that he did not wait for many archbishops to arrive. For the establishment of the Moscow Patriarchate, the Russian Tsar paid a large donation to the Patriarchate, which was in a difficult financial situation. Forging signatures was necessary to demonstrate the representativeness of the Council.

received the Moscow Patriarchate 5-

ow place in the entire Patriarchal Thrones and the right to further installation of Moscow Patriarchs.

The Tsar was dissatisfied with fifth place in the Patriarchate. He reminded Jeremiah II with a letter about the promised third place at the Moscow Council 1589

years: after the first Patriarch of Constantinople and the second of Alexandria, but before the Patriarch of Antioch and Jerusalem. But the royal letter was sent after the promised gifts and consent.

Council of Constantinople in 1593

year approved
the 5th
place of the Moscow Patriarch, explaining it by the rule of the Nicaea and Trullo Councils.
Analysis of the letter confirmed the authenticity of all 42
signatures.
In the future, Patriarch Theophan was guided by the diploma of this council when appointing Moscow Patriarch Philaret. She was one of the few who managed to survive the fire in Moscow in 1626
. Patriarch Nikon used it as the basis for his reforms of the Russian Orthodox Church.

The text of the conciliar act was translated by Epiphany Slavinetsky. He was included in 1654

year in the Acts of the Moscow Council.

The meaning of the patriarchate

What significance did the establishment of the patriarchate have for Russia, and why did Boris Godunov and the rulers of that time strive to achieve this? Let's try to answer this question.

The historical significance of the establishment of the patriarchate in Russia lies in the receipt of official independent status for the Moscow Metropolis from the Greek Church. The Russian Church acquired a unique and exclusive role in the Orthodox world of that time, and it continues to this day. It became more numerous and influential, and most importantly, it became closely connected with the only Orthodox state in the world at that time.

For many it was obvious that sooner or later the year of the establishment of the patriarchate in Russia would come. Previously, this was hampered by very tense and difficult relations with the Patriarchate of Constantinople, which did not want to recognize the authority of Rus', seeing how quickly all influence in the Orthodox world was passing to it. Obtaining the consent of the Eastern Patriarchs was a prerequisite; without it, it was impossible to independently proclaim the Metropolitan Patriarch of Moscow. As a result, historical circumstances turned out well; now, if you are asked to indicate the date of the establishment of the patriarchate in Russia, you can answer that it was February 5, 1589.

History of the Patriarchate

History of the Patriarchate

St. Clement 1st Bishop of Rome.
I century In the patristic writings of the first Christian centuries, the term “Patriarch” was initially applied to bishops in general (including ordinary bishops). One of the first uses of this term in its proper meaning was by St. Gregory the Theologian in his farewell sermon 42: “Are they not the oldest bishops, or better yet, patriarchs?” Already at the Third Ecumenical Council in Ephesus (431), the term “Patriarch” appears in canonical texts. At the Fourth Ecumenical Council, Leo of Rome and, according to Evagrius, Anatoly of Constantinople were named Patriarch. After the Fourth Ecumenical Council of Chalcedon (541), this term became common.

However, even after the First Ecumenical Council of Nicaea (325), the church structure was subordinated to the administrative divisions of the Roman Empire. Each civil province was headed along the spiritual line by a metropolitan, or bishop of the metropolis. Larger administrators units - dioceses - were governed by exarchs of dioceses, who over time began to be called Patriarchs. A number of Patriarchs headed several dioceses: the Bishop of Rome - the entire West of the Empire, the Bishop of Alexandria - Egypt and Libya, the Bishop of Constantinople (after the Council of Chalcedon) - the Pontic, Asian and Thracian dioceses.

In the 4th century, prerequisites arose for the creation of larger church associations than metropolises. If the metropolitanate controlled the province, then larger territorial units - dioceses - depended on the exarchs in ecclesiastical terms. The term appears in 347, at the Council of Sardicia (at the same time, it is synonymous with the metropolitan), however, as a reality it existed earlier. There is evidence that Antioch not only exercised surveillance over all of Syria already in the time of Ignatius, but in the 3rd century intervened in ecclesiastical issues in Palestine, Arabia, Cilicia, Mesopotamia, Osroene and Persia. So at the end of the 2nd century. Bishop Palut of Edessa was consecrated by Archbishop Serapion of Antioch (193–209). Persian Church from III to V centuries. also depended on Antioch.

St. John Chrysostom, Archbishop of Constantinople. V in

The modern meaning of the title of Patriarch appears in the 5th century - it is received by bishops who dominate the metropolitans. The term first appears in the documents of the IV Ecumenical Council - 451.

After the Division of 1054, the title of Patriarch was assigned primarily to the Primates of the Eastern Church. In modern Orthodoxy, the title of Patriarch is given to the primates of Constantinople, Alexandria, Antioch, Jerusalem, Russian, Georgian, Serbian, Romanian, and Bulgarian Local Churches.

In Rus', the Patriarchate was introduced in 1589 under Tsar Theodore Ioannovich, the son of Ivan IV the Terrible. The first Patriarch was Moscow Metropolitan Job from 1589 to 1605.

Saint Job, Patriarch of Moscow

On January 23, 1589, in Moscow, a Council with the participation of the Patriarch of Constantinople Jeremiah elected St. Job. After the return of Patriarch Jeremiah to Constantinople, Councils were held there in 1590 and 1593 with the participation of other eastern Patriarchs, who confirmed the resolution of the Moscow Council with the participation of Patriarch Jeremiah, recognized the Moscow Patriarch as fifth in honor in the diptych after the Patriarchs of Constantinople, Alexandria, Antioch and Jerusalem and determined him title: “Patriarch of Moscow and all Russia and the northern countries.”

During the reign of the first Patriarch St. Job also marks the beginning of the “Time of Troubles,” when the Roman throne and the Poles made a new attempt to subjugate Rus' to Rome. False Dmitry I illegally removed the saint from the pulpit in 1605, and less than two years later, on March 8, 1607, he died. False Dmitry I illegally elevated the Greek Ignatius, formerly the Primate of Cyprus, to the Patriarchal throne, who, however, did not remain for long at the Moscow See (1605-1606).

Saint Hermogenes, Patriarch of Moscow

In 1606, St. was elected Patriarch of All Russia. Ermogenes. While still Metropolitan of Kazan, St. Ermogen was honored to acquire the greatest shrine of the Russian people - the Kazan Icon of the Mother of God. He unveiled the relics of the Kazan saints Gurias and Barsanuphius. From the height of the Patriarchal Chair of St. Ermogen inspired the Russian people to fight sacrificially against foreign and other religious enslavers. The Poles imprisoned the Patriarch, but even from the dungeon he sent one appeal after another. February 17, 1612 St. Hermogenes suffered martyrdom, starved to death. A few months later, Moscow was liberated, and the turmoil finally ended with the accession of the first Romanov, Mikhail Feodorovich, in 1613.

Patriarch of Moscow and All Rus' Nikon

In the 17th century the most famous patriarch was Patriarch Nikon. His name is associated with the increasing importance of the Patriarch’s personality in state affairs and the emergence of the Old Believer schism. Patriarch Nikon, being a friend of Tsar Alexei Mikhailovich, enjoyed his unlimited trust and during the Tsar’s departures he ruled the state in his place. For his services, the Tsar honored Nikon with the title of Great Sovereign. The influence of Patriarch Nikon on the Tsar was so significant that subsequently Peter I, remembering the example of Nikon, who believed that “the priesthood is higher than the kingdom,” and fearing that the power of the Patriarch would limit the autocratic power of the Tsar, abolished the patriarchate.

This happened after the death of Patriarch Adrian in 1700, when only the locum tenens of the Patriarchal Throne was left. In 1721, with the consent of the Eastern Patriarchs, who, however, were more disappointed with this decision, the highest body of church government was established in Russia - the Holy Governing Synod. A state control body over all church affairs was also created.

Throughout the 18th–19th centuries, criticism was sometimes heard of the church (synodal) system created by Peter. Decisive changes occurred only at the beginning of the twentieth century. In 1903, an article by the famous publicist L. A. Tikhomirov, “The Requests of Life and Our Church Government,” was published as a separate publication, which spoke of the desirability of restoring the Patriarchate and resuming Local Councils. Tikhomirov's article attracted the sympathetic attention of St. Sovereign Nicholas II.

On September 23, 1904, in a letter to the Chief Prosecutor of the Holy Synod, K. P. Pobedonostsev, the Emperor expressed “the thought of an All-Russian Church Council,” admitting that this thought “has long been lurking” in his soul. “...On many...issues of our church life, discussion of them by Local Councils would bring peace and tranquility, moreover, in the correct historical way in full accordance with the traditions of our Orthodox Church.” This historical letter from Tsar Nicholas II marked the beginning of preparations for the Local Council.

Local cathedral 1917-1918

On July 27, 1905, the Holy Synod asked the bishops for their opinions on the desired changes. The responses to this request received by the end of the year amounted to three weighty volumes. Throughout almost the entire year of 1906, the Pre-Conciliar Presence, a commission of representatives of the clergy and higher schools, worked in preparation for the Council.

Before the well-known events of 1917, the Council never took place, but the enormous preparatory work greatly facilitated the work of the All-Russian Local Council, opened on the day of the Dormition of the Blessed Virgin Mary. August 28, 1917.

On October 31, three candidates for Patriarch were determined by secret ballot: Archbishops of Kharkov Anthony (Khrapovitsky), Arseny of Novgorod (Stadnitsky) and Metropolitan of Moscow Tikhon (Belavin). On November 5, 1917, by drawing lots in the Cathedral of Christ the Savior, Tikhon was elected Patriarch. A few days later, on November 21, Patriarch Tikhon was enthroned.

Patriarch Tikhon after his election. 1917

In the first post-revolutionary years, the historical significance of the Council of 1917–1918, which made the decision to restore the Patriarchate, became especially clear. The personality of St. Tikhon, Patriarch of All-Russia, became a living reproach for those who, fanning the flames of a fratricidal civil war, trampling on the commandments of God and the rules of human coexistence, sowing temptation, preached permissiveness and merciless bloody terror as a method of state policy.

His Holiness Patriarch Tikhon

The death of St. Tikhon on the Annunciation of 1925 became an immense national grief. The significance of St. Tikhon, due to special historical conditions, as a Patriarch went far beyond those of his formal “rights and duties” that were determined by the Council of 1917–1918. The Council, foreseeing the possibility of difficulties in the correct election of the next Patriarch, in an unspoken resolution endowed St. Tikhon with extraordinary, unprecedented powers to elect three successors-Locum Tenens with the fullness of Patriarchal rights. At the moment of death of St. Tikhon, of the three, only the Patriarch’s closest assistant, Metropolitan Peter (Polyansky) of Krutitsky, was at large.

Metropolitan Peter of Krutitsky

Peter Fedorovich Polyansky, who only accepted monasticism, priesthood and episcopal rank in 1920, St. Peter had already been in three-year exile. Those gathered for the funeral of St. Tikhon, 60 bishops, after opening the Patriarchal will, conciliarly confirmed the powers of St. Petra. The Locum Tenens did not remain free for long, but until his martyrdom on October 10, 1937, he remained a living symbol of the unity of the Russian Church and its standing in faith and truth.

Anticipating a forced removal from business, St. On December 8, 1925, three days before his arrest, Peter drew up a will appointing three candidates for the Deputy Patriarchal Locum Tenens. After the arrest of St. Peter, Metropolitan Sergius (Stragorodsky) of Nizhny Novgorod assumed the position of his Deputy, who, in turn, was arrested on December 8, 1926.

Provisional Patriarchal Holy Synod. Metropolitan Sergius in the center. March 1931

On April 12, 1927, Metropolitan Sergius was released from prison and returned to fulfill his duties as Locum Tenens of the Patriarchal Throne. In special historical conditions, on July 29 of the same year, he published his so-called “Declaration”, where, in the hope of legalizing the Church, which was actually outlawed after the publication of the Decree “On the Separation of the Church and the State,” he called for loyalty to Soviet power. The “Declaration” caused great controversy in the church environment. The Russian hierarchs who found themselves in exile spoke out most harshly about this step by the Locum Tenens.

Metropolitan Sergius of Stragorodsky

Meanwhile, the persecution only intensified, culminating in the terrible years of 1937–1938, and only in 1939 did it begin to decline. The Great Patriotic War, which brought untold sacrifices and suffering to the Russian people. Realizing that the Church is an integral part of Russian self-awareness, the authorities are moving towards the actual restoration of the Russian Church. A sign of the Church's return to normal life was the restoration of the Patriarchate. Metropolitan Sergius, who had the title of Beatitude since 1934 and the title of Locum Tenens since 1937, was elected Patriarch of Moscow and All Rus' on September 12, 1943.

His Holiness Patriarch Sergius

Already elderly and sick, Patriarch Sergius ruled the Church until May 15, 1944. According to his will, Metropolitan Alexy (Simansky) of Leningrad was appointed locum tenens of the Patriarchal Throne (such an appointment was allowed by the Council of 1917-1918 in extraordinary circumstances).

On February 4, 1945, the Local Council of the Russian Orthodox Church, which was convened in connection with the death of His Holiness Patriarch Sergius (Stragorodsky), completed its work. The Council was supposed to elect a new Primate and record significant positive changes in the life of the Church. According to the unanimous decision of the bishops, Alexy (Simansky) was elected as the new Patriarch. In total, 46 bishops, 87 clergy and 38 laity took part in the Council, which met in the Moscow Church of the Resurrection of Christ in Sokolniki from January 31 to February 2, 1945.

Cathedral 1945. Newly elected Patriarch Alexy in the center

The enthronement of Patriarch Alexy took place on February 4, 1945 in the Epiphany Cathedral in Moscow. The organization and holding of the Local Council of the Russian Orthodox Church was given special historical significance, so the famous Izvestia photojournalist Georgy Petrusov was invited to take photographs - the same one who in May 1945 would film the “Signing of the Act of Unconditional Surrender of Nazi Germany.”

His Holiness Patriarch Alexy Simansky

The Patriarchate of His Holiness Patriarch Alexy of Moscow and All Rus' is a whole era from February 4, 1945 - April 17, 1970. The first 10 years or so of this Patriarchate were filled with creative work on the revival of parishes, monasteries and theological schools, which was carefully and wisely led by His Holiness the Patriarch. But then the “Khrushchev” persecutions began, when churches, dozens of monasteries and seminaries were again closed.

The 25 years of the Patriarchal ministry of High Hierarch Alexy were quite different, but the goal to which the Primate devoted all his strength was always the same: to preserve the Church in the conditions of the Soviet atheistic system.

His Holiness Patriarch Pimen Izvekov

The Patriarchate of His Holiness Pimen (June 3, 1971 - May 3, 1990) marked the gradual revival of the Church. In 1927, at the age of 17, he became a monk with the name Pimen - in honor of the ancient Christian ascetic of the Egyptian desert, St. Pimen the Great (the name Pimen means “shepherd”). Throughout his subsequent life, monk Pimen tried to be not just a shepherd, but a good shepherd who lays down his life for his sheep.

During the years of the First Hierarchal ministry of His Holiness Patriarch Pimen, Russia experienced a time of decisive historical changes. The Russian Orthodox Church could not remain aloof from the unfolding destinies of the Russian people. The Pre-Anniversary Message of His Holiness Patriarch Pimen of Moscow and All Rus' and the Holy Synod on the 1000th anniversary of the Baptism of Rus' says: “Each of us, children of the church, is now called by our civic and religious duty to zealously participate in the development and improvement of our society. We are inspired by the process of strengthening the spiritual and moral foundations in the personal, family and social life of our people, and the desire of our country to strengthen universal moral norms in international relations.” In June 1988, His Holiness Patriarch Pimen led the celebrations dedicated to the 1000th anniversary of the Baptism of Rus' and the Local Council of the Russian Orthodox Church.

His Holiness Patriarch Alexy Ridiger

On June 7, 1990, His Holiness Patriarch Alexy II of Moscow and All Rus' was elected, and on June 10, he was elevated to the Patriarchal Throne of the Russian Orthodox Church. The High Hierarch was born on February 23, 1929 outside the USSR and grew up under the influence of a traditional church environment that was not affected by persecution. On September 3, 1961, the future Patriarch was consecrated Bishop of Tallinn and ruled his native diocese for more than 30 years, performing other church ministries: Administrator of the Moscow Patriarchate, and since 1986, Metropolitan of Leningrad and Novgorod. Under the leadership of His Holiness Patriarch Alexy II, a comprehensive revival of church life took place: the number of parishes, monasteries, theological schools and dioceses increased several times. New forms of missionary and social church activity, unimaginable during the years of state atheism, led to the development. A great event in the history of our Church was the glorification by the Council of 2000 of the host of New Martyrs and Confessors of Russia. Guided by the grace of God, preserving the treasures of faith and deeds of all previous generations, the Church tirelessly carries out its saving mission.

Reasons for the establishment of the patriarchate

It is worth immediately noting that the reasons for the establishment of the patriarchate in Russia differ among secular and spiritual researchers.

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

Church historians fundamentally disagree with this point of view. But at the same time, different versions are put forward. For example, some believe that the matter is the desire of Patriarch Jeremiah to please the Russian sovereign, so this was a proposal that came from the Constantinople delegation itself. Others see the reason in the desire of Fyodor Ioannovich, who wanted to elevate the Russian Orthodox Church against the backdrop of the Orthodox East.

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