Patriarch Ioasaf II (1687-1672)

Tired by grave struggle with the patr. Nikon, the king and the bishops in the place of Nikon deployed by the cathedral of 1667, immediately elected and determined a person who did not excite any disputes due to their deep old age and imperceptibility. That was Archimandrite Trinity Sergieva Monastery Ioasaf II. He did not threaten the invasion of state. He just participated in the order of the work. It was a big cathedral of 1667. Business meetings of the cathedral after the conviction of the Patra. Nikon lasted since January to a deep summer. The honorable chairmanship belonged to the Eastern Patriarchs, then to Ioasaf II. The rulings of the Cathedral of 1667 were similar to the stamp Cathedral of the revisions of all parties to the Life of the Church. Extraordinary in the eyes of Russians, thanks to the participation of other patriarchs, the formal authority of this cathedral contributed to the final and confident decision of the alarm ritual issues taken in Nikon. All of them were resolved in a complete principal agreement with how the Nikon himself began to decide. Not only new rites, so to speak, "Nikonovsky" were introduced as mandatory, but undermining the formal rationale for the old supplied opposition. In a sharp form, with the color of the Greek lack of understanding of Russian ritual psychology, the entire stallal cathedral was convicted, the fathers of which allegedly wrote their ordinances "simplicity and ignorance", although the historical and liturgical ignorance of the Eastern themselves did not exceed the scientific ignorance of Russian bishops together with the Old Believers. Not only the traditional Russian rites are canceled, like a daughty alleluia, binders, 15 terrestrial pods on the prayer of Ephraim Syrin, and so on., But the most authority of the entire outline cathedral is canceled. Published on the face of the cathedral of 1667. A lot of rules for streamlining the life of monasteries, clergy and laity. Naturally given many new rules relating to the order of worship. The principal wishes of the reforms were made: a) to participate the practice of large cathedrals of the bishop and b) following the example of the Church of the Greek to increase in general, the number of Episcopal departments in the Russian Church, the task of not yet found sympathy, no response from the Russian bishopath.

Pattern. IOASAF II tried to fulfill the Cathedral Resolutions, the Smead Rose and with the text of the usual Moscow old-line books and with all the ritual habits and the inertia of the cult life, right up to the usual equipment of even Moscow Consolidation (not to mention the Russian province's wide) - print prosphoras for the same eight-pointed cross .

For deliverance from the nightmare of the Pathers. Nikon King Alexey Mikhailovich in his own way was not cheap paid with the submissive Russian bishopat. In gratitude for the world in the Church and the state, he almost completely overturned the power of the monastic order of 1649, returned to Russian bishops almost in the entire latitude and inviolability of their judicial privileges. The elimination of the monastery order itself was delayed, however, until 1677

Patriarch Pitirim (1672-1673)

Pitirim is taken from Novgorod Metropolis. In Nikon, he was Kratytsky and deputy patriarchal place since Nikon's departure. As you know, Nikon, who fell on his return, came up with all the actions of Pitirim, in particular, to the fact that Pitirim in the royal and general desire, as the first hierarch, made a rite of the procession on a dawn. All this was inconsistent claims of Nikon, who was unsentfully suffering from their capricious care from the Patriarchal Throne. Nikon's soldiers only created himself one of his enemies hated by the court. Pitirim, increased by the condemnation of Nikon by the translation to Novgorod Metropolitan, for the same its "antibithonianism" was taken in 1673, by the death of Joasaf II, and on the patriarchate. After his 10 month old, a special inappropriate patriarchate, Pitirim died. It was put on his place, again, on the sign of a reliable opponent who tried in the link of Nikon, in his time, respectable and nominated by Nikona.

Patriarch Joakim (1674-1690)

Joachim began his biography as a typical representative of the numerous class of Moscow servants. The genus was called the surname of Savelov. He served in the Chernihiv - Kursk border with Poland. No theological school and even amateur church readiness had no. Upon unfriendly characteristics of the leader of the split, the aeodor's deacon, Ioakim in his youth was far from the church and was even a demonstrated. Smoldod lived in the village for a long time, she was engaged in hunting and rarely visited the church. But by 35 years, already in service, widowed and decided to change his career. Having entered into the church road, Joachim, in the south, took the lead in Kiev, in the Meshigorsk monastery. Patched. Nikona, he wanted to get a job in his native Moscow region. In 1657, Patra. Nikon took him to his Iversky monastery. From the moment Nikon's departure from Moscow, practical Joacim immediately took a position in Nikon's opponents. From the Iversky Monastery, he was translated into Moscow in 1663 to Moscow, the monastery, already in the rank of Archimandrite. In 1672, Joachim was supplied by the Novgorod Metropolitan for a change to Pitirim, which became for one year (1672-1673) by the Patriarch. In view of Pitirim's disease, Joachim was called from Novgorod and brought to the affairs of the patriarching department, and in the death of Pitirima was recognized as suitable for the practice of the patriarch.

Without school preparation for Scripture, Ioakim in Moscow approaching the Office of the Office, leaned in business technician at the Kyivlin's Patriarchate, Euphimia Monk. It was among the newly arriving Kievans the most rigorous orthodox, who did not deny Latin infection from his countrymen. From the boyars of that time, Joakim was on the side of the king of the enthusiast of the creation of school, Fyodor Mikhailovich Rtishchev, although the last and alien was a superstitious fear of Muscovites in front of the Latin infection through school.

As a conservative and positivist, Ioakim directed his energy to fulfill the bishop program, which was approved by the Big Cathedral of 1667, she was in incision with the aspirations of the boyars and serving class, and therefore it was necessary for the implementation of her persistent efforts. This Joacim was capable of. He began to spend this, in the essence of the Nikonov program, already from the moment he found himself at the Novgorod Department. Already in Novgorod, Joakim issued a decree so that the church tribute from the clergy was collected by the Popovsky elders themselves, and not secular diocesan officials. Having made the Patriarch, Joachim accepted systematic measures to actually fulfill the decisions of the Great Cathedral that the Nikona, and the entire Bishopat, the monastic order was abolished. For all conceived reforms in the spirit of preserving previous privileges in management, court and finance, Ioakim immediately, in 1675 gathered a cathedral on which he ruled that the monastic order is not in words and promises, but in fact it was closed. And for the administration, the court and finance, all moved into the hands of the clergy. And so that all secular officials, at least belonging to the members of the servants of the bishops, and placed on the lands of church, were still not, in order of service and administrative powers of independent chiefs, and would always be only subordinate performers of instructions and orders of the economic authorities, consisting in sacred-monastic ranks. Secular officials are assigned auxiliary and executive service for revision and inventory of the property of churches and monasteries, for the production of judicial investigations and by police functions.

From the very entry into Patriarchsty, Ioakim, as a lover of order and legality, now in 1675 gathered the cathedral and raised the question of the still unfulfilled decision of the Cathedral of 1667 on the abolition of the monastic order and accelerate the implementation of the fullest unquestion of the clergy with secular authorities. By inertia, the liquidation period for the monastery order was still stretching. Pattern. Joacim achieved the decision of the Cathedral about the final closure of it, which happened in 1677. If you look back, then the Patra. Joakim clearly performed the program of Nikon: fought with the dominance of the royal administration. So it was. The bishops overthrew Nikon, but stood for his program, they achieved the same to achieve and overthrown Nikon, but now in confidence that the tsarist government will no longer be in principle concerned. All the patriarchs, ending with the last Adrian, defended fundamentally historically obsolete, "specific" principle of inviolability of immovable church possessions. They still have been troubled about possible ways, direct and bypass, their further expansion. And especially, of course, they tried to maximize the entire economic department of the church from any participation in him royal officials. The elimination of government officials was also pursued in the office of the Parish clergy. The same fundamental independence from the secular element was also pursued in the Procedure of the Court, not only in cases of a spiritual nature, but if possible, for all cases of civil and criminal nature, both over the clergy and over all people of land owners of church. Patriarch Joacim at the cathedral of 1675 held a number of measures to undermine the roles and values \u200b\u200bof secular officials in the diocesant control. In hencefight, spiritual and cases regarding spiritual persons, judges, consisting only in the spiritual or in monastic ranks, are prescribed, the judges, but in no way, who belong to the bishop to the department. All former mini officials are provided only by the role of the office and performers of spiritual decisions and sentences.

The question of the growth of church land tenure, despite the resistance to him of the program of the State Persons, could not be solved cliculously negatively. It would be an unnatural struggle with the growth of the whole national life. There was a resettlement of the people on new lands, natural reproduction of the population and together with all these reproduction and parish churches and partly monasteries. Existed and the law is still with moment of the elimination of Discharge with Tsar Mikhail Fedorovich about the empowerment of new churches with minimally providing them land plots. Such stationers, registered in common tubes, and were called "pesting lands." These church puts were sabotaged by the secular authorities, and in the Boyarsi sentence of 1676 and they stopped at all. Pattern. Joakim raised a sharp struggle against this lawlessness and achieved his abolition. On the 1680s, the new land survey was scheduled. And here is the patr. Joacim there was no longer the law so that there were no landless churches to continue, and to be marked for all churches.

But the royal government was disassembled on the issue of the tax burden on all church-monastery lands on the principles of deploying 1649. Increased fees with church estates, compared with the fees from other serving classes, were left in full strength. The coming Petrovsky push everything intensified from the very beginning of the accumulation. Already, the government was now sent by monasteries and bishops for the proceedings of their disabled people, that is, the wounded and simply old seruners. The government itself, which has already begun to create philanthropic institutions, proposed in 1678 to expand the patriarchs of the Laddle in Moscow in order to contain at least 412 people in them. The Cathedral of 1683 on the suggestion made by the Tsarist Government decided to make the collapse of the beggar and the sick of Luda in the cities and place it in church ally and hospitals.

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One of the directions of the church policy of Patriarch Ioacima was the fight against old-handedness. At the first time of the existence of old-believe, the leading role in the fight against the split belonged to the Russian Orthodox Church, and the government supported it entirely. The church cathedrals, held during the coming of Joachim, recognized the necessary joint struggle of the state and the church with the collapse by the split. The whole system of repressive measures against old estimacy has been approved and enforced. One of the tools to combat a split, which acquired a national character, was a printed word. The struggle with the jeques of the antiquity was carried out by publishing anti-rader works, the number of which belongs to Peru Patriarch Joachim. However, despite the tight measures taken in the fight against old-handedness, "diminish" the spread of the split and achieve the desired result of the Patriarch Joachim failed.

old Believers

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1. Acts of historical, collected and published by the archeographic commission. - T. V. - SPb.: Type. II, Dep. Owns. E. I. V. Office, 1842. - №№ 93; 100; 101; 117.

2. Acts collected in the libraries and archives of the Russian Empire Archeographic Expedition of the Imperial Academy of Sciences / Extras. and ed. High. APPLICATION. Comm. - SPb.: Type. II, Dep. Owns. E. I. V. Office, 1836. - T. 4: 1645-1700. -, 502, 2, 22 C. - No. 284.

3. Belyankin Yu.S. The church and the state in controversy with the Old Believers in the second half of the XVII century. (On the example of the activities of the Moscow Printed Court): Author. dis. Cand. East. science - M., 2012. - 30 s.

4. Bogdanov A.P. Russian Patriarchs, 1589-1700: in 2 tons / A. P. Bogdanov. - T. 2. - 414, p.

5. Diamonds M., Pashkov A. About the triple on the Drain of the Pokrov Sv. Blessed great Princess Anna Kashinski / M. Diamonds, A. Pashkov. - M.: Type. P.P. Ryabushinsky, 1909. - 32 p.

6. Volkov M.Ya. Russian Orthodox Church in the XVII century // Russian Orthodoxy: Milestones of History / [Ya.N. Shampov, A.M. Sakharov, A.A. Zimin et al.; Scientific ed. A.I. Clibans]. - M.: Polizdat, 1989. - 719, p.

7. Gavrilov A. The literary works of the Patriarch of Joacima. / A. Gavrilov. - SPb.: Type. perfume. journal "Wanderer", 1872 - 24 s.

8. Documents of the discharge, ambassadorous, Novgorod and secret orders on splitters in the cities of Russia, 1654-1684. / Academy of Sciences of the USSR, Institute of History of the USSR; [Sost. units, comments. V.S. Rumyantsevaya]. - M.: In-t History of the USSR, 1990. - 146 p.

9. Supplements to the acts of historical, assembled and published by the archeographic commissure. - T. 5. - SPb.: Type. Edward Prata, 1853. - VII, 510, 10 p. - № 102.

10. Joachim, Patriarch of Moscow. The word thanks to the Lord God for delivering the church from the apostates and evil pressure. - M.: Print yard, 1683.

11. Joacim, Patriarch of Moscow. Word on Nikita void. - M.: Print Yard, 1682.

12. Kartashev A.V. Collected Works: in 2 tons. / A.V. Kartashev. - T.2. - essays on the history of the Russian Church. - M.: Terra, 1992. - 565, p.

13. A complete collection of laws of the Russian Empire: [Collection of the 1st. From 1649 to 12 dec. 1825]. - T. 1: 1649 to 1675 :. - SPb.: Type. II departures of his own. E. I. V. Office, 1830. - XXXI, 1029, 13 p. - № 412.

14. Robinson A.N. The struggle of ideas in the Russian literature of the XVII century / A.N. Robinson. - M.: Science, 1974. - 404 p.

15. Robinson A.N. Creativity Avwakum and social movements at the end of the XVII century. // Proceedings of the Department of the Old Russian Literature / Academy of Sciences of the USSR. Institute of Russian Literature (Pushkin House). - T. 18: The interaction of ancient Russian literature and visual art. - M.-L.: Science, 1962. - 364 p.

16. A fairy tale of death sentence Nikita vigorida in 1682 // Materials for the history of split over the first time of its existence / ed. N. Subbotina. - T. 4. - M.: "Brotherly Word", 1878. - XXXVI, 315 p.

17. Upzu spiritual. - M.: Print Yard, 1682.

On July 26, 1674, Novgorod Metropolitan Ioakim was put on the patriarchal throne. The Patriarchhood of Joacima largely determined the independence of the Russian Orthodox Church, enshrined by the Big Moscow Cathedral of 1666-1667. Tsar Alexei Mikhailovich needed an active artist who could find the Governance both on the Raskolniki and on excessively self-deprecatory bishops. Joakim was a suitable candidate.

A.V. Kartashev characterizes the Patriarch of Joachim "as a conservative and a positivist", which "sent its energy to the execution of the bishop program", approved by the Cathedral of 1666-1667, but not represented by the aspirations of the boyarism and serving class. Patriarch Joachim began to spend this, in essence Nikonovskaya, program from the time of entry to the Novgorod Department. Being still Metropolitan Ioakim issued a decree on the collection of church Dani from the clergy of Popovsky elders, and not by secular diocesan officials.

It is known that after the Grand Moskovsky Cathedral of 1666-1667. The organization of the fight against church rebels from the order of the mysterious cases passes to the Patriarch of Joasaf II and the Patriarch order. As a result of the work of the cathedral, it was decided to subjected solvers not only to church, but also civil punishment. This solution It became a new direction in the legislative practice of the Russian state. From that moment on, the applies of the most stringent measures towards the Old Believers on the part of secular and spiritual authorities. The persecution of the Raskolnikov was carried out on two criteria: the addition of fingers for cross-country signs and attitude towards the divine service committed by new officials. The main judges of the Raskolnikov were the city governors, the Streetsky chiefs, ordinary devils and boyars.

According to a number of researchers, the peasant war under the leadership of S. Razin (1667-1671) had a direct impact on the tightening of measures of combating various manifestations of anti -cerk preaching. Decrees of Alexei Mikhailovich prescribed peasants who were shown in anti-church behavior, "to humble with cruel humility" in order to go to church, confessed, took the blessing and so on. In the event of non-failure and reclamation of the church, it was prescribed to burn "in Strob".

It should be noted that at the first time of the existence of old-believe, the leading role in the fight against the split belonged to the church, and the government supported it entirely. Patriarch Ioakim in October 1675 convened the church cathedral, which considered it useful and necessary the possibility of using secular punitive forces against naughty spiritual persons. A Solovetsky monastery hit this sanction as one of the powerful foci of resistance to church transformations.

Church cathedrals 1678-1679. Announced the canonization of Anna Kashinskaya old workers, recognized the reverence and life of princess false. Anna Kashinskaya was recognized as stammerous, the celebration was canceled, the power were sealed and declared unworthy to be honored. The promise of the new Kashinsky Assumption Cathedral was then renamed in honor of all saints. Thus, the holy princess of Anna, the will of the Patriarch of Joacima, after almost thirty years after its glorification of the Russian Orthodox Church, was expelled from the Song of the Russian Saints Cathedral of Russian hierarchs.

However, despite the measures taken, by the beginning of the 1680s, it became quite obvious that the split was not only "begged", but, on the contrary, in different parts of the country finds its supporters. This was facilitated, on the one hand, the extensive territory of Russia, which had determined the rather free accommodation of the Raskolnikov, especially in many distant areas. On the other hand, an insufficient number of dioceses, which made it difficult to hold an explanatory work on the ground. Despite the fact that the cathedral is 1666-1667. Decided, which provided for an increase in the number of dioceses and a new hierarchical procedure for the subordination of the church authorities, in the reign of Alexei Mikhailovich the Cathedral decisions on this issue were left on paper and were implemented in the Board of Fyodor Alekseevich during the Patriarchate of Joachim.

In November 1681, a church cathedral was held, at which Tsar Fedor Alekseevich noted that "many unreasonable people, the remaining holy church, led to the domain of their Molt, and gathering, relying to Christianity, and the houlas wear the Church ..." . In addition, the sovereign drew the attention of the cathedral to the fact that the monks and the creation of them "deserts" became more and more. The Cathedral led by Patriarch Joakim, continuing the policy of King Alexei Mikhailovich, again decided to betray the splitters to the Civil Court. The decision of the leaders and orders for places was prescribed to send certificates, which, in turn, should have been "to write in order, so that it was under his state fear of hardness ...". The cathedral made a proposal to send troops to the places where the splitters declared. In addition, the Cathedral recognized the necessary joint struggle of the state and the church with a gaining force. Thus, as a result of the work of the Church Cathedral of 1681, the fight against the split acquired a national character.

By 1682, the movement in defense of "old rituals" completely strengthened and spread. That year, the adherents of the "Old Rite" after the death of Fedor Alekseevich, tried to restore the "arrears of piety." As a result of the well-known "debate on faith", held in the Granovic Chamber of the Kremlin on July 5, 1682, the Old Believers headed by Nikita Epusiness failed. According to the "Fairy Tale about the death sentence, Nikita Vnochetta was charged" indignation "of the Christian people, which, in fact, meant recognizing him by the head of the insurgency against the authorities. In addition, Nikita publicly called the Tsar Alexei Mikhailovich Hehetik, that is, there was an insult to the royal honor. Thus, Nikita is eager turned from the splitter and the champion of the "old faith" in the state criminal.

After the troubles of 1682, the relationship between the government and the Old Believers aggravated. The government was convinced that the splitters of the enemies were not only the church, but also the state.

As collected by the Patriarch Ioakim, in the same 1682, the church cathedral approved and carried out a whole system of repressive measures against old-believe. Dimensions were sent to the seats about widespread suck and led by the Cross Court. Those who avoided the death penalty, was ordered to keep in "strong prisons." According to A.V. Kartashev, here for the first time in the life of the Russian Church and the state, the system and spirit of Western Inquisition was applied. Now, on the background of just redeemed and truly dangerous turmoil, the Russian hierarchs took the transfer of the fight against church opponents in the hands of the state. The Cathedral asked the King of the permission to "refer to the Grad Court" of Raskolnikov, and to the governor, their officials and on landowners to impose the obligations to search for hiding splitters for the further court over them. At the same time, civil authorities should have been detained to give first in the orders of the bishop rule. There they were admonished them, persistent sent to the monasteries to the resident work. Related splitters, the church authorities were released. At the same time, civil authorities took from them "Charms", i.e. Written commitment to leave the split. Those who continued to persist were transmitted by the diocesan authorities in the hands of civil authorities, and they were already infused them physically, beating the whip and in extreme cases even the death penalty.

In 1685, "Declassified Articles on Raskolniki" were published. It was a civil law approved by the sovereigns of John Alekseevich and Peter Alekseevich, the princess Sophia and the Boyar Duma and forbidden split in the state. The law was secular. However, according to researchers, "Declassified Articles on Raskolniki" were initiated by Patriarch Joakim. In fact, the so-called "twelve articles on the splitters" of the princes of Sophia legally consolidated repression against the adherents of the "old rite". The document provided for punishments to unrelated and repentant solutions, their shelters, etc. For example, Raskolnikov, opposing churches, and "between Christians obscene in their own words of the temptation and rebellion" - was needed to burn in Siruba; Repeated - to refer "under the beginning" to the monastery. The punishments were subjected to those who covered the splitters or did not borne the authorities about their location, etc.

The church reform provoked by the split caused a stormy controversy with the supporters of the "Old Faith". One of the tools of this polemical struggle was the printed word. The fight against the voubts of the antiquity by state and church authorities was carried out not only by repressive methods, but also by publishing a number of anti-rapid work. Patriarch Joachim perfectly understood that it was possible to weaken the opposition to church transformations using evidence of the insolvency of arguments, which the arguments were given solutions in defense of doreform rites. In connection with the events occurred, as, for example, the execution of the leaders of the old-supplied opposition (Avvakum Protopopa, Dyakon Fyodor, Nikita vigorous and others), it was important to confirm the legality of the actions of the church and secular authorities. At this point, the task was solved by the publication of the Moscow Printing Court, which were either directly oriented against Old Believers, or indirectly associated with the problems of split. A number of such writings belonged to Peru Patriarch Joacima: "The word on the Suzdal Christmas Nikita Nikita Epusiness" (1682) the publication of which on the eve of the "Range of Faith" in the Kremlin was to defame the identity of Nikita void; "Upzu spiritual" (1682) with the printed extensive appeal of Joachim to all people; "The word thanks on delivering the church from the apostates" (1683), in which the death of the Raskolniki seemed as a manifestation of God's fishery. In these writings, the Patriarch addresses the flock with clarifications and instructions: "And Kyuya dandate Mati Takia's becoming of human people, in the courtyards, the truth is to the Will, secretly walking of ignorance and ordinary people of their death, and outraget all the state, and in the Holy Church, doors are creating . It is clearly unworthyless in the houses of such church rebels of letters, but also Malaga Kusa Bread in Salt to file them. Yako in the first annoyance creation and angry God. Second, Yako Sacred Mother Our Orthodox Church is furious. The third, and the pious of our kings, the tire and shepherd do not listen to the shepherd and shepherds, but also they call the heretics and the bogotos. The fourth, Yako in faith is outraged by all the state, and do a discord. And for these guilt, such rections of the Cathedral Church, and emissions without any relief in the rule are erupted from the church, and the curse is subject to. According to the country's law, severe torments are executed. ... yes, I can all know this: Yako, who will not be madness, and the Church will not be conquered, and our Glasma completely fails, the conviction from the Lord God will help: and evil madness and focus on him will be forever. .. ". "... to you the same bolt, and the whole royal synclith, and everything is general orthodox Christian, such lovers, [right on the Holy Church of God, and on our pious kings, and in all Orthodox Christians, in the truth of the predominant, incessantly glut houls and write: their also fastened pussy, and now are, in many ridges and villages, and Many people will shoot,] Donels of the same Tii to obedience to the Holy Chrqv not turning: does not apply their own in the Commonwealth and in the post of pertimati: But the weight of God's weight, Yako, the enemies of God Him: And the Mercy, IKO Opponent of the Holy Church, and the Faith of the Orthodox Rodor, And the kings of our malicoor, not to be: and Nikakov interpreting themselves, unless the Cathedral of St. Churches they will turn out, not to show them ....

Also to the literary heritage of the Patriarch of Joachim include the following writings: "Notice of wonderland about the addition of the three first fingers into the sign of the cross on the cross"; "The word promising to the splitters about the combination of them to the Orthodox Holy Church"; "The teaching of the Jewel and the teaching from the hubs to the people, so as not to sing the demonic songs, do not create games, do not go to the wipes and do not call them into the houses"; "Weaching into the invasion of the barbarians"; "Instructive Word, reading the Cathedral of the entire Holy Garden of all the reigning grade of Moscow in the summer of 7198 (1690) of the month of Januria; "We study everyone everywhere and the intestine specially staying, in some sash and age, male semi and female, an Orthodox Christian, beloved in Holy Dust, Svyatya Cathedral and Apostolic Church"; "The word before the performance of the Moscow militia in the Crimean campaign"; "Spiritual will." Thus, the writings of the Patriarch of Joachim in its content can be divided into polemical and instructive. Most of the essays of Joachim are directed against the split. The most extensive polemical work was "waters of the Spiritual" (written by Archbishop Holmogorsk Afanasiya, on behalf of the Patriarch of Joachim) - "In the approval of pious people, in confidence and appeal to repentance from the delights of Raskolnikov Svyatya Church." The author believed that the Raskolnikov exhort the words uselessly, only the "oxole strong punishment applies." Such an attitude to the splitters caused by the explicit anti-governmental nature of their performances. According to the Patriarch of Joacima, the splitters "on the Holy Church of God and the pious kings ... Inadequately verifying Jules and write."

A. Gavrilov As a lack of "spiritual watelling" notes that the work was written under the influence of the "rod of the board" of Simeon Polotsk and the influence was so strong that the author of "Woven" besides the evidence that he had the plan "Wand", literally entered the whole Tiramas without changes and additions.

Patriarch convinces the splitters not to resist the church and her shepherds. If anyone "is blushing with something, let him go to the Patriarch's book holder and on the printed courtyard and there in several thousand copies of books" the old Greek and Russian, written and printed, harhet and paper "is looking for solutions to their perplexity."

Yu.S. Belyankin, analyzing the activities of the Moscow Printing Court in the context of the church-state struggle with the splitters, came to the conclusion that the publication of the printed courtyard was the main means of the struggle of the church and secular authorities with the views of the Old Believers and ensured a fairly rapid acquaintance of the widespread Word of Russian society with detailed justifications of the need for church transformations , as well as the actions of the authorities against which the splitters performed.

The time of the patriarchate of Joacima is characterized by a noticeable strengthening of the authorities of the Russian Orthodox Church. Patriarch Joacima showed himself as energetic and consistent policies. He managed to strengthen the position of the priesthood in relations with state power. The Russian Orthodox Church retained its property rights and privileges. However, despite the tight measures taken in the fight against old-handedness, "diminish" the spread of the split and achieve the desired result failed.

In general, in the second half of the XVII century, despite the measures taken by the Church and the Government for the "diminution" of the split, were one-sided and insufficient. It was not possible to prevent the split split. It should be noted that at the first time of the existence of old-believe, the leading role in the fight against the split belonged to the church, and the government supported it entirely. But by and large in ideological debates with splitters, secular power did not enter. Despite the fact that with the authorities of the authorities, a number of official and official anti-collarical compositions were created, in quantitative and ideological terms they were clearly inferior to the polemical compositions of old-supplied writers.

Reviewers:

Tolochko A.P., D.I., Professor, Head. Department of pre-revolutionary domestic history and document sciences of Omsk State University. FM Dostoevsky. Omsk.

Sorokin Yu.A., D.I.N., Professor, Department of Pre-revolutionary Patriotic History and Documentation of the Omsk State University. FM Dostoevsky. Omsk.

Bibliographic reference

Skripkina E.V. The activities of the Patriarch of Joachim in the context of church-state policy towards Old Believers (1674-1690) // Modern problems of science and education. - 2014. - № 5;
URL: http://science-education.ru/ru/Article/View?id\u003d14262 (date of handling: 07/31/2019). We bring to your attention the magazines publishing in the publishing house "Academy of Natural Science" Joakim (Stops) →

Slider: Ibak - Klyucharev. A source: t. 8 (1897): Ibak - Klyucharev, p. 174-177 ( scan · Post.) Other sources: ESBE

Joakim (Ivan. Savelov), Patriarch of Moscow and All Russia, the successor to Pitirim and the predecessor of Adriana. Rod. In 1620, he died on March 17, 1690, it took place from the genus of the Moscow nobles of Savelov. In 1655, having lost his wife and children, he was touched in the Kiev Mezhigorian monastery. In 1657, Patriarch Nikon took him to himself, appointing the builder to the Iversky Novgorod monastery. Only at that time, Joacim began to learn a diploma and any wide, even by that time, the formation of Joacho did not have acquired, why the enemies constantly reinforced him in ignorance and uneducation. Shortly after the appointment in Novgorod, Ioakim, according to the petition of Boyarin Fed. Rtishchev, was translated into Moscow and first appointed by the builder of the Andreevsky Monastery, and then Kelare Novospassky. In 1664, he was made by Archimandrite of the Childgy Monastery and in this situation acquired the friendship of the court boyars and the location of the king Alexei Mikhailovich. In 1673, he was appointed Metropolitan Novgorod to the place of the new-resistant Patriarch Pitirima and his independent activity begins. The first orders for him concerned the external ritual, on which he generally paid great attention to: he pointed to the brass and protopopists who aroused about the places, "who under whom to stand and sit down"; He then installed that the church tribute was not gathered not by the officials of the Metropolitan Court, and Popov's elected headlights, which at the same time had to deliver to Metropolitan information about the material situation of the batch and parishes; The order is he subsequently, being already a Patriarch, distributed to all Russian dioceses. In 1673, he sent from Novgorod to the admission of rebelled monks of the Solovetsky Monastery, a certain archimandrite Makaria, but his mission, as was known, was not successful. In 1674, after the annual interparter, Ioakim was elected to the Patriarchs of Moscow. He occupied the Patriarch Three for 16 years and during that time he took a large and quite definite part in the events of religious and political life Moscow state. His main efforts were aimed at the struggle against new trends that penetrated into Russian society, against the desire to close with ingeneses and to take over from them what was lacking in Russian people themselves. Foreign influence in the described era went mainly through Poland and representatives of Polish-Latin culture in Moscow there were people from southern Russia, which were here in a particularly large number after joining in 1654 by the Malorosssia to the Moscow State. These people who are forced to fight against Catholicism with the help of his own weapons, Latin books, although they remained in essence quite Orthodox, nevertheless learned the external techniques of Latin scholasticism and, in addition, without noticing, allowed themselves Under the influence of Catholicism, some, although uncommon, deviations from the teachings and rites orthodox church. It is clear that in the eyes of the opponents of the Inomers and any novelty people, these were pavements and heretics, oscillations of ancient Orthodoxy. And here in Moscow two religious and political parties were formed. At the very beginning of the lattices, which at the same time were for the most part and adherents of the new direction, was the abbot of the Sylvester Medvedev, the student of Simeon Polotsk, the head of Polish-Latin culture in Moscow, who enjoyed the sympathy and support of the princes of Sophia and her courtyard, Friend kn. V. V. Golitsa and especially Shaklovitis; The official head of another party, Jealous of Orthodoxy and Starny, was Patriarch Joakim. Both batchs have sharply marked and collided during a well-known dispute about the time of the pricing of sv. Gifts. To combat the Polish-Latin direction, Joachim wrote out in 1685 from the eastern patriarchs of two scholars of Greeks, the monks of the Vykhudov brothers, put them at the head of the Greek school, founded in Moscow in 1679 and instructed them to refute the compositions of the latitors. Another assistant of Joachim in the controversy against the lattices was a well-known guarantee, the monk of Eupmy. This struggle was at the same time in parallel with the struggle part of Sophia's prison party with Peter's party; With the fall of Sophia suffered and all people close to it, including Medvedev; He was accused of maliciousness to the life of the Patriarch and gave to Joachim. Cathedral was convened, on which Ioakim himself was directly acted; At the cathedral, the repentance of Medvedev and the "word instructive" patriarch was read; Medvedev sentenced to the Cathedral to close conclusion was devoted to civil authorities, subjected to torture and executed. Hostile was the Patriarch Joachim and to foreigners. During the Crimean hiking, he "prayed and boring the boss, hedgehogs would not be in the heads of innovants over Christians in the shelves," beat the man, "Yes, they will not drink the kings with an Orthodox Christian with heretics and inners ... Communication in the Commonwealth of Creating" and yes not to build "responsiveness of heretical", and the construction already - to ruin; In his insistence, Jesuit were sent from Moscow, it was all over and managed to even establish their school. Joaima walked even further: he did not want to dinner at one table with the Inovers, forbidden to contact German doctors; Polish ambassadors who wished to attend the Patriarchal service did not allow, despite the request of the kings; Ground "Hellinsky, fornicious, vile custom" shave his beard and peel hair.

In addition to Joachim, the Patriarch was accounted for the accession of the Kiev Diocese to the Moscow Patriarsean Prestola; Up to the same time, the Kiev Metropolitan and the entire Church of Malorusskaya stood depending on the patriarch of Constantinople. After joining the Minor Russia to Moscow, the Moscow government naturally began to seek themselves and the Malorussian clergy, despite the very clear irrespect of this oriental patriarchs. In 1685, at the Kiev Cathedral Gedeon, Prince Fourthist was elected to Metropolitans Kiev; For delivery, he appeared to Moscow; Dealting it, Patriarch Joacim confirmed the rights and privileges of the Malorussian clergy, which provided him with some autonomy. But immediately after this, Patriarch Joachim began to gradually cut down and take these privileges to compare the Kiev Metropolitan with other Russian diocesses. He acted in consistently and persistently, he vigorously followed the Malorussian Church, denounced the latitious retreats from the rules and rites of Orthodoxy and jealously guarded his rights of the Supreme Shepherd. Knowing that such suspicious views of Medvedev in essence - the views of the entire South Russian clergy, he applied with requests to the Malorussian hierarchs, asked their opinions on the time of the liberation of St. Gifts, demanded information and opinions about the Florentine Cathedral, offered other things like . Malorussians were slow and gave evasive answers, but the Patriarch insisted and threatened, and achieved that the Malorosiyskie hierarchs were expressed in 1689 full consent with the teachings of the Orthodox Church. - in relation to the split, Joachim showed great severity. Skolniki writer, Deacon Feodor, complains that, being another archimandrite of the Childgy Monastery, Joachim "Page all the bishops pursued on our blood." In addition to Joacima, the Patriarch Raskolnikov was pursued, tortured, burned into the srubach. However, it should not be forgotten that the splitters showed extreme fierce against the official clergy and, in particular, against Joachim, and in general, the time was vague, shaky, energetic measures were required; It is known as in the interview, or it is better to say - on a dispute in the grain chamber of the Patriarch of Joachim and the official clergy with the splitters, Nikita Epoles and others, July 5, 1682, the splitters almost subjected to the beatings of the Archbishop of Afanasia, and it is not surprising that after that Nikita They cut off his head, and other detects of split, Monk Sergius, Nikita Borisov, etc., referred to the long link. - no less persistent than the splitters persecuted by Joachim and the Cathedral of 1666. Patriarch Nikon. In 1676, he transferred him to a residence in Kirilov, the Belozersky Monastery, where Nikon was kept under the strong principle. Later, despite the repeated petition of the king of Feodor Alekseevich, Ioakim stubbornly did not agree to translate Nikon to his beloved Resurrection Monastery and lost already at a time when Nikon was at death. Joacim did not agree to burynit Nikon as the Patriarch and was not present on his burial, did not accept the precious miter of the deceased, which the King Feodor sent him. However, Ioacim's irritation in this case is rather understandable; His situation regarding Nikon was not deftly, many did not recognize the deployment of Nikon, Joachim considered illegal patriarch, and Nikon himself did not miss the case to displacing Joachim and annoy him. - In the political life of his time, Patriarch Joachim took a fairly prominent participation, especially after the death of Tsar Alexei Mikhailovich. He contributed to the destruction of locality under the king of the Feodore and vigorously opposed the separation of Russia to the separation of Russia on the vicarity with the establishment of hereditary governors from noble boyars, "Allorally, by refiring" to do this. There is news that he did not want to wenst on the kingdom of John Alekseevich, when Peter was already announced after the king was declared, the Streetsky Riot was made to admit two kings, saying that the "multiple is evil." As far as he could, he counteracted the ideas of the princes of Sophia, especially regarding the intention to be married to the kingdom; Once, but it is not known when it is, he even excused sophia from the church for the intercession "On some opposing kingdom"; kn. V. V. Golitsyn he hated and constantly struggled against his influence; When the decisive struggle between the government of Sofia and Peter, the Patriarch, not hesitating, became part of Peter and appeared from Moscow to Troitskaya Lavra. - In the internal management of his flock, Ioamak showed greater severity, even severeness; The following are most important during his patriarchate, the following: It was established that all the spiritual affairs were established in all the dioceses to be managed by the spiritual persons, the secular officials were decided to send only on "non-workers and naughty"; In 1681, all the churches that did not even have landed land received it, and those of them who have lost it, he was returned. In general, Joachim sought to put the clergy into legal and material independence from secular power, to allocate it among other classes and deliver independence in the internal management if possible. After the death of Joachim, the efforts were made to canonize it; To this end, the rector of the Novospass Monastery Archimandrite Ignatius (Roman Corsaqs), close person To the late Patriarch, he wrote his "Life", very rhetorical, the smoked, in which he narrowed about the many miracles, as if created by him during his lifetime and after the death of his body, but this attempt was soon left. The monuments of the activities of Joacima remained numerous letters, as well as individual writings: "Uvat the Spiritual", directed against the split, "the word instructive", already mentioned above, which was included in the collection "Osten", compiled according to the orders of Joachim and directed against the latitudes. The compositions of these, as well as the diplomas of Joachim, in many data belong to Peru monk Euphimia, which consisted of Joachim as a proverbney and secretary. In any case, Joachim himself could not write all this in his low-education; He pointed out only the general direction, and wrote people close to him; According to the instructions of Joacima, the "Shield of Faith" was written, the Archbishop of Holmogorsk Afanasius was finally edited by Patriarch Adrian in 1693, it seems to be the same Event. In the activities of his Patriarch, Ioakim is not a personality of light and pretty; Even among the then people, he stands out for its intolerance, and harsh, sometimes cruel, fanatism; But in any case, he is a personally and characteristic, with unshakable power of will, with iron energy and perseverance.

Smirnov, "Joachim, Patriarch of Moscow"; Shhatkin, "St. Dmitry Rostov and his time "; "Life" and "the will of the Patriarch of Joachim" were published separately by the imperial society of lovers of ancient writing, No. 47, and additions to them - "monuments" of societies in 1880, vol. II; Solovyov, t. XIII, XIV; Cracks, "Notes", in the publication of Sakharov "Notes of Russian People"; "Materials for split history", IV; "Prib. to the creations of St. Fathers ", vol. 32, Article I. Mansvetova," How we ruled books ", etc.

Ieria Vasily (Popov)

Patriarch Joakim

The time of the patriarchate of Joacima had to three reigns: Alexey Mikhailovich, Fyodor Alekseevich and the co-guards of John Alekseevich and Peter Alekseevich and the princes of Sophia. This is the time of the greatest difficulties and tests that have become in front of the church and the state. Fighting a split, the fight against illiteracy and vices in the church, a union with the Ukrainian Church, the struggle with the elements of the Schrettsky riots, with an old-supplied process.

History loves the bright personalities of the brilliant villains, adventurers and cool applies to their steps - conscientious and responsible workers.

The general place was the reasoning about the uneducation of the Patriarch of Joachim, its political injuries, cruelty to opponents. Simeon Polotsk and Silvestra Medvedev, the original and popular in the midst of subsequent scribes, is opposed by the "reactionary" patriarch of Joachima, Inoka Efimia and Epiphany Slavinetsky. If in pre-revolutionary historical literature, the role of the Patriarch of Joachim, although the Patriarch of that time understood the characteristics given by Patriarch Nikon in their own way: "For humility it takes to be Joachim by Patriarch,", for example, the dispute with Alexey Mikhailovich about his confessor they show as principled and fearless. The modern researcher clearly builds the psychology of his hero on modern way, sees a cold-blooded policy of intrigued, although not completely bold and brave.

Fortunately, extensive literature preserved, carefully relating to the memory of the great worker, the prayer room and the patriarch of the land of Russian. In the middle of the XIX century. This is the publication of Nikolai Pavlovich Barsukov in the society of lovers of ancient writing, including the publication in the Church-Slavic language of the Patriarch, Proceedings of the Genealogy Specialist, Representative noble rhodation Savelov L.M. Savelova and his brother, the fundamental work of the priest Peter Smirnov.

Ivan Petrovich Savelov, the future Patriarch of All-Russian, born on January 6 1620 . Art. Style, i.e. At the very festival of the Baptism of the Lord, according to life, during the expression to the service. He is named Ivan in honor of John the Forerunner. The Cathedral of John the Forerunner happens the day after baptism - his name day.

At the royal service with 1644 G. . (in 24 years - quite late for those times).

Savelov's genus comes from the Novgorod Planer Ivan Kuzmich Savelova, a supporter of Martha Worslet, at the end of the XV century. was sent from Novgorod, Savelovy were settled incl. And on Mozhaisk Earth.

In the middle of the XVIII century. Savelovs are owned by the village of Borodino, Gubino, Oyakovo, Sivkovo and others. Mozhaisk County.

IN 1652 . According to the petitions of Ivan Petrov Son Savelova, Savkovo (Sivkovo) goes into his possession. I made a manor, the house with the services, settled the yard - the wastewash became a ruler.

IN 1654 . Participates in the Lithuanian campaign near Smolensk, and in Moscow at that time died of marine ulcers (the very, from which Patriarch Nikon saved the family of Tsar Alexei Mikhailovich) Wife of His Eutemy and all four children.

At 35, Ivan Petrovich will be held in the Kiev Mezhigorian monastery.

In April 1657. The elder Joakim came to Moscow for purchases and for the embaling from the sovereign of Alms. D.M. Savelov publishes even his petorable penetration XVII in., showing that at that time he was already a competent formed by a person. Then Nikon takes Joachim into his Iversky on Valdai monastery, first a monk, then the builder. At this time, a typography was posted in the Iversky monastery. IN 1661 . Joakim moved to the Rtishchevsky monastery.

Nikon's activities on the correction of books by Joachim, apparently sympathized, but loyal and sharply discharged, he could not transfer to Nikon's spend, when the dominance of the ascended man did not know the limits. Many times I wanted Joachim to return to the Meshigorsky Preobrazhensky Monastery who was loved by him, but he was not destined to him. Then he was the brake of the Novospassky Monastery and with 1664 G. . Archimandrite miracle. FROM 1672 . Metropolitan of Veliky Novgorod (where his ancestors came from), and with 1674 G. . - Patriarch All-Russian.

IN 1860 . Patriarch Ioakim with the king Fyodor Alekseevich came to Mozhaysk, then, apparently Patriarch blessed the construction of a new Nikolsky Cathedral, which included the ancient gate of the Mozhaisk fortress; in 1685 . The new temple was consecrated. At the same arrival, Patriarch drove into his former estate Sivkovo, who owned his brother Timofey Petrovich, and blessed the construction of the Preobrazhensky church. TO 1687 . The temple was built and the Patriarch came to sanctify him on May 20 of Art. Style (gaining relics holy. Alexy and the name of his brother, Timofey). At the temple still preserved the Patriarch's cell. Patriarch Joakim was pressed on March 17 1690 g . (Memory of the Alexia of God of God).

For the service, Joakim was friendly with Artamon Matveyev, together participated in the Smolensk campaign. By the way, the second wife of Alexei Mikhailovich Natalia Kirillovna Naryshkin was represented by the court of Artamon Matveyev from Smolensk Earth.

Before the revolution, the portrait of the Patriarch of Joachim hung in the Kiev Theological Academy, and went the legend that the Patriarch studied at this Academy. To prove it to anyone, but L.M. Savelov put forward the following hypothesis. We do not know anything about Joachim's youth to 24 years when he received the first estate, i.e. 9 years later normal periodWhen we spacked to the service. Was not Joachim during these years at the Academy? In addition, why he knead himself in such a distant monastery, although famous in Ukraine. This monastery was the military shrine of the Cossack, he inXVI in. Press the princes of Ostrog, supporters of Greco-Slavic Enlightenment.

Although the Patriarch of Joachim in the insufficient church and education, the events of life will repay the sincere and deep faith in it. He struggles with the unprincipled confessor Alexei Mikhailovich, not afraid of anger of the king, and won a moral victory. He is peculiar to the war to him when the difficulties of hikes make people forget piety and mercy (his speech about the Crimean campaigns). He stands on guard of faith, patronizing Slavic-Greek education, which is harder to Latin.

This man who survived in his youth everyday catastrophe is a hardened spiritual fighter, with deep convictions. Such a psychological portrait makes the permissible hypothesis of Savelov that Joachim in his youth could be in Kiev. Like many devotees of piety, he could have spiritual thirst in youth, who forced him to go to the Kiev shrines.

It remains to add that the saint Mitrofan Voronezhsky, famous for our church in the face of saints, wanting to leave his wrath of posthumous instructions, almost entirely rewrote the will of Joachim, using his thoughts and even expressions, of course, because this work was considered exemplary.

LITERATURE

1 . Barsukov A.P. All-Russian Patriarch Joakim Savelov // Society of lovers of ancient writing, ad. 6 to reports on meeting meetings for 1888-1891. St. Petersburg., 1891.

2. Barsukov N.P. Life and will of the Holy Patriarch of Joacima. St. Petersburg., 1879.

3. "Patriarch Joachim and merit His Fatherland in civil, political and religious relations." St. Petersburg., 1847.

4. Savelov D.M. Age-old injustice. M., 1915.

5. Bogdanov A. Humility in Joacima. // Science and Religion. 1995 . №№ 7–12; 1996 . №№ 2, 4, 5, 9.

6. Smirnov P.A. Joachim, Patriarch of Moscow. M., 1881.

7. Savelov L.M. The genus of the nobles of Savelovy. M., 1904.

8. Ilovai D.I. Father Peter the Great. M., 1996.

9. Solovyov S.M. Works. Kn.VII, T.T. 13-14. M., 1991.

10. Church of Transfiguration in Sivkovo, Restoration Project. // Specprochet Restoration. T.III. Historical note. M., 1980.

(Savyulov Big Ivan Petrovich; 6.01.1621, Mozhaisky W.-17.03.1690, Moscow), Patriarch of Moscow and All Russia. I. was the eldest son of the Mozhaysky landowner, the royal cereberic of Peter Ivanovich Savyulov and Eutemy Retkin (Radekina) (in the inocurese EPRAXIA). In the family, besides, it was 5 children: Paul, Timofey, Ivan Lessy and 2 daughters, one of the first name was Eutemy. Father I. belonged to the Mozhaisk branch of the genus Savelovy - hereditary masters of a falconry; MN. Relatives I. served as sovereign Sokolniki: Grandfather Ivan Autumn Sofronovich with the senior brothers Fyodor Arapy and Vasilya, cousins \u200b\u200bUncle Akindin Ivanovich, Gregory Fedorovich and Gabriel Vasilyevich, cousin Ivan Fedorovich.

When Ivan Big Savelov turned 14 years old, he had to go to the service. Documentary certificates of his career until 1644, when he received land in Mozhaisk and Belozersky counties as siders, no. Apparently, in gray. 30s. XVII century Ivan is big or engaged in a family profession, or has become one of the palace ministers. The latter is more likely, since his connection with the palace department can be traced according to documents: in a royal diploma from 2 seconds. 1652 in Mozhaisk Voevod KN. Ya. Shakhovsky about the endowment of I. Savyulov "still" a change in the Men's estate indicated the title of the latter - the "Feed Palace of the Strangy Ratar" (RGAD. F. 233. Op. 1. D. 64. L. 9-9). In con. 30s. XVII century Ivan took the wife of Eutemy, "from pious parents born and pupil", in marriage with a movie had 4 children whose names are unknown. There is a hypothesis that the 4th recent issues in the synodine of the genus I. from miracle in honor of the Edge Edge. Mikhail in Honheh Husband. Mon-Rya: Sofronius, Glycheria, Elena, Guri - belong to the children of Patriarch (Savuelov L. M. 1912. S. 3. Note. 3).

Among the contemporaries, the opinion was common, as if I. learned by a diploma, only becoming a monk that gave a reason for dismissive reviews about the First Priest ("Patriarch Ioakim, little and literacy can"). However, in Life I. it is argued that in childhood, "if you wake the time, inhabited by literacy, and God's grace studying the Scripture of the books of reading" (Life and Testament. 1896. T. 2. P. 3). According to a common church legend, I. studied in the Kiev-Mogilyan College (Portrait I. was in the college among portraits of famous students). However, any traces of Latin Polish. Education, struck in the board, in the views of the Grecoophile I. No; Patriarch was a sharp opponent Catholic. Influence on ultimate. Church. Apparently, he in his childhood received the usual for Orthodox Jobs in the XVII century. Staff education. There is reason to talk about belonging to I. Savuelov in the period of life in Moscow, before departure to military service, to the mug of intellectuals-elinophils, grouped around MON. Epiphany (Slavinetsky) and Solvnichy F. M. Rtishchev (aware of the patronage of F. M. Rtishchev and his father M. A. Rtishchev I., when the last lived in the Valdai St. Holyozersk in honor of the Iberian Icon of the Mother of Mother Mon-Rea, in Moscow Mont -ones). Perhaps in Moscow I. Savuelov acquired knowledge of Greco-Glory. Book, it is possible that he received initial information about Greek. Language.

In 1649 or in 1650, I. P. Big Savelov entered the rarti service in the regiment I. Fanbukoven (Van Bukoven). This regiment was not so much a fighting part as the training center that was preparing from Rus. Servivat people of officers of the army "new building". The ordinary regiments of the Fanbukovena regiment retained their social status, staying in the lists of institutions and corporations, where they consisted of recording in the regiment, and continued to receive a salary and "Naddachi" there (see already mentioned diploma of Mozhaisk Voivod KN. Shakhovsky from 2 Sep. 1652 ., As well as diploma to him from 7 Oct. 1652, where I. P. Big Sawelov was named the "Cord Palace of Strayptchim" (RGAD. F. 233. OP. 1. D. 64. L. 257 OB. -58 )). The younger brother and the full namesake of the future Patriarch I. P. Little Saulov, who served in the ranchs in the 50s -60s. The XVII century, also appears in ordinary documentation. But although to start. 50s. Both brothers Savylov were ordinary rates, they had different location salaries: by the summer of 1651, the older was supposed to be 200 thousand. Land, younger - 350 Chetver. I. P. Little Savelov, Mozhaisky nobleman "From the choice", in importance of June 1, 1654, was named after I. P. Rartarsky ", while I. P. Big Sawelov, in the fall of 1653, had an officer rank. After the fall of 1652, the name I. P. Bolshoi Savyulov, the Stranapy Feed Palace, is no longer found in acts sealed in a printed order, while his younger brother continued to receive royal diplomas to land and ranks. Ivan Lessy Savulov was produced in the Rothmisters on Dec. 1663, when his elder brother has already accepted Holder.

In the fall of 1653 I. P. Big Savuralov, among the particularly distinguished rated rated, Genuchi's rank was received. From this point on, its service in the feed palace ceased and he turned out to be connected with the regiments of the "new building" and an inrogen order, the officers of those regiments were under the jurisdiction. In nov 1653 I. P. Big Savelyov arrived in the hiking soldiers' regiment of Colonel Y. Guttsova (Gutcin). As follows from the salary statement "Names of the initial people: captain, and a delegator, and the ensign, who will give the sovereign to the scent of feed money for November, yes for December, and on the generic of the current 162nd year," the new service was supposed to be 3 p. 11 Altyn "For Month" (RGAD. F. 210. Art. Moscow Table. D. 867. L. 293; Wed: Kurbatov O. A. Organization and combat qualities of the Russian infantry "New Building" on the eve and during the Russian Swedish War 1656-1658 // Archive Ri. 2007. Vol. 8. P. 174). In 1654, the war began between Russia and the response pricious. Feb 23. The regiment of Guttsova joined Kiev and amounted to the basis of the city garrison. Under March 3 of the same year, the royal diploma of Kiev Voivods was made to the printed order of the princess, Princes of F. S. Kurakin and F. F. Volkonsky: "Veneered to be on the state service in a walk in Saldatsk, in Yuryev Region Guttsova Ivan Savelov from orders in Captanekh On retired (vacant. - A. B.) Place "(RGAD. F. 233. OP. 1. D. 71. L. 28). Together with Rus. Garinzona I. P. Savyulov quartered on Podol. In the 2nd floor. June 1655, Polk Guttsova left Kiev, in July he participated in the army of Boyharin V. V. Buturlin in combat actions at the Right-Bank Ukraine (the history of Kiev / editorial. Tom I. I. Artemenko and others. K., 1982. T. 1 : Ancient and medieval Kiev. S. 368; Maltsev A. N. Russia and Belarus in Ser. XVII century. M., 1974. P. 78).

Soon I. P. Saveulov received the news of the death of his wife and children (probably during the epidemic of the plague, which covered the central counties of Russia in the summer of 1654). Personal drama pushed him to the adoption of monastics, Bud. Patriarch accepted Holder in Mezhigorsk in honor of the Transfiguration of the Lord Men's Mont-Reen near Kiev. The choice of Meshigorsk Mont-rally could be the result of a conscious decision. After many years of launching, the Mezhigorsk resident was renewed in 1600 by Jer. Afanasiya Svyatogorz, who probably arranged on the Afonov model. Later in the monastery insulted (before his charotonia on the rented department in 1622) a consistent wrestler for the purity of Orthodoxy Isaiah (Copinsky). Having stayed "Small Time" in novices, in the beginning. 1655 I. P. Big Savelov Igumen Meshigorsk Monastery Varnava (Lebedovich) was tonsured in monasticism with the name Joachim, after the post I performed the obedience of Cemen from the "reverent senior" by Ier. Markian. In Apr. 1657 Tsar Alexey Mikhailovich sent through the "senior" I. 100 r. In Mezhigorsky Mont-Pie and 50 r. In the Krekhovsky Mont-Pie Lviv Tetage. Until the end of the life, I. with gratitude recalled the place of his post. In addition to generous donations, he gave the monastery Stavropigia and even dreamed of being buried in her (Savyulov L. M. 1912. P. 63; he. 1896. T. 2. P. 35).

In St. 1657 by diploma of Patriarch Nikon I. was translated into the Valdai St. Holyozersky Mont-Pie. In Life I. reports the appointment of his builder the monastery. Soon, I. refused to obedience and departed "on the same island for privacy, and sensevering a certain one (small)" (Life and Testament. 1896. T. 2. P. 4). OK. 1663 Nikon (by this time, left the Patriarchant Department, but preserved the control of Near Mon-Rey) Translated by I. Builder in Novojerusalemsky in honor of the resurrection of Christ's husband. Mont-ry, whereid. Patriarch led the construction of the Resurrection Cathedral. Apparently, due to the conflict with Nikonom I. left Mont-ry and, having received an invitation from F. M. Rtishchev, passed the builder to the Moscow Andreevsky Mont-Pie in the prisoners. Soon he entered the position of Kelary in Novospassky Moscow in honor of the Transfiguration of the Lord. MON-PL. Despite the fact that the new koler did a lot to guide the order in the farm of this privileged Mont-Rya, at I. there were collisions with the abbot of the monastery of Archim. Prokhorom, unbelievable I., and with brother (in life it is told that one day the monks rebelled against the kelary because of poor-quality fish). On the defense of I. I stood up in the Novospassian monastery close to the king M. A. Rtishchev.

At the Cathedral in Aug. 1664 Rus. The hierarchs recommended that I. in the place of Archimandrite Miracle of the Monastery, released after being. The abbot of the monastery Paul was appointed Sarah and Takers (Krutitsky) Metropolitan. 19 Aug. In the Don Icons of the Mother of God, the Moscow monastery I. was ordained by the Novgorod Mitre. Pitirim in Ierhea (Earlier Metro. Pitirim Put I. "In the Sacred Workers, Rostes, Ipodiyakon and Deacon"). 22 Aug. Tsar Alexey Mikhailovich suggested that I. Become Archimandrite Miracle Mon-Rya. According to the Old Believers Diak. Fedor Ivanova, pre-king instructed M. A. Rtishchev to experience I., "that he keeps faith - old or new", for which I. as if answered: "Az de, Sovereign, I don't know the old faith, nor new But that the bosses are told, then they are ready to create and listen to them in everything "(Mdir. 1881. T. 6. P. 229).

As the abbot of the miracle of the monastery, I. entered the nearest environment of Alexei Mikhailovich and became one of the main performers of the plans of the king in the organization of church affairs: in the resolution of the "Affairs of Nikon" and in the fight against the strength of old-handed strength. According to the testimony of Violta I., "The Velveve Great Sovereign Tsar and the Grand Duke Alexey Mikhailovich, All Gorya, and the Malya, and the White Russia of the University, Villas Lyubashche and the Relatives of this Archimandrite of Joachim, and hesitately overlooking his state eyes, and talking with It is kind of kind, and in the sweetness of his lisher about any of his royal great [deeds], leading his husband's righteent and virtuous, quiet and muggy "(Life and Testament. 1896. T. 2. S. 12). 18-19 Dec. 1664 I. accompanied the Kratytsky Miter. Paul, who was sent to the Novojerusalem Mont-Pie after Nikon, who climbed the staff of Svt from Moscow. Peter. I. promoted the return of the shrine to the Assumption Cathedral of the Moscow Kremlin. The Childgy Archimandrite was part of the delegation that came 13 Jan. 1665 to Nikona to the Novojerusalem Mont-Pie, to get from him the letter of his patron of Boyar N. A. Zyuzin and persuade Nikon to go on peace. The trip was successful: Nikon gave the diplomas, agreed to leave on peace and not to impede the election of the new Primer (later former. Patriarch changed his position).

I. defended the property interests of the clergy, while he sought to weaken the relationship between the parish priests and the secular cartridges of the temples and to establish control of binders over church property. In 1675 and 1687. Patriarch issued decrees to establish the same taxes for all taxes in favor of the Episcopian departments. In 1676, the royal decree was issued, prohibiting the land of land to dissolve the parish temples. I. managed to insist on his cancellation. Patriarch achieved a decision of the Boyar Duma from 25 Aug. 1680 G. On the endowered in Moscow. Churches "from landowners and wrapper lands" according to certain standards. On the whole territory of the state, these orders were distributed by peptic punishments of 1681 and 1684. These land were fixed behind the church in eternal possession and were recorded in the patriarchals of the region in the books of the state order. The light chief of the temple now could no longer be disposed of land and income from it at its discretion. At the same time, control over these possessions from the bishops. The whole land that was used in the use of church institutions began to be considered as church property. In 1685, with a new interviewing, the patriarch tried to protect the inviolability of church estates from the arbitrariness of scribes. Patriarch policies received a continuation of such bishops as Alexander Ustyugovsky, Pskov Archiep. Markell, Athanasius Kholmogorsk, who sought to release church lands from the patronage of the parish communities of the North of Russia. Obviously, we are talking about a system of measures, the Bishopath led by First Hierarch was purposefully carried out.

I. made a lot of effort to maintain the authority of the patriarchal power, fought with personal opponents. One of the main dangers in this regard for I. represented the exile Nikon, who did not recognize the legality of the court over him, who did not consider I. Patriarch and called himself in letters and petrifice patriarch himself. In the spring of 1676, shortly after the death of Tsar Alexei Mikhailovich, Boyarskaya Duma and I. decided to translate Nikon from Ferapontov Belozersky in honor of the Nativity of PRES. Virgin Male. Monastery in Kirillov Belozersky in honor of the Assumption of the CV. Virgin Male. Mont-ry with a more stringent content mode. Despite the hostility I. to the lowled first Hierarch, I. It is impossible to be considered the initiator of this decision, the authors of which were first of all the boyars, sharply opposed against Nikon (in the first months after the death of Alexei Mikhailovich, old-supplied moods were strong at the courtyard). At a meeting of the Duma, Patriarch even opposed the Boyar's proposal to conclude Nikon in an earthen prison in Cyril Mont-Rea (i.e., to do with him, just as Alexey Mikhailovich came with Avvakum Petrov, Lazar, Epiphania and Fedor Ivanov). On May 14, the decision of the Duma was approved by the cathedral. In 1678, the sympathies of Feodorus Alekseevich and his surroundings to Nikon were obvious. According to the testimony of Nikon's biographer I. Shusherin, the autocrat was repeatedly addressed to I. with a request to release the deployed patriarch from imprisonment and allow him to live in the Resurrection Mon-Rea (apparently, in connection with these plans, Simeon Polotsky's transformation about the transformation of the Russian Church And about the assimilation of Nikona Sana Pope), for which I. answered a decisive refusal. Without the consent of the High Priest, the king commanded Nicon to Nicon's Resurrection Mon-Pie; Apparently, it was assumed that former. Patriarch will also arrive in Moscow, where he will meet the king. However, in the way Nikon died. I. refused to bless the commitment of the funeral on the rank of burial patriarch and did not participate in the ceremony held by the 25 Aug. 1681 in the presence royal family. Perhaps, as a result of this conflict, relations between the king and I. aggravated, which resulted in a clash, the reason for which the king was the reason for the construction of the Metropolitan on March 25, 1682 of his pet - the Suzdal archite. sv. Hilarion. The actions of the king called the anger I., who took off the signs of the bishops of the Bishop Sana and enjoyed in a simple monastic dress, threatening to leave the patriarchy throne. Soon the conflict was exhausted, and no later than 16 Apr. The same year, Ilarion received San Metropolitan. In OKT.- November. 1675 I. betrayed the bishops of Kolomna Archipe. Joseph, who allowed himself to fall apart at First Hierarch. At the initiative I. March 14, 1676, the cathedral condemned and sentenced to the leisure link in honor of the husband's husband. Mont-ry of the confessor of the deceased king Alexei Mikhailovich Protopopopa A. S. Postnikov. In Apr. 1685 The Cathedral was convicted by Smolensky Mitre. Simeon (Milyukov). According to P. N. Popova, the main reason for the conviction was disagreement of the miter. Simeon with I. on issues of church life (in Oct. 1686 after repentance Metro. Simeon returned to the department). At the same time, I. was not a supporter of the extreme measures of punishment of opponents; Apparently, he was not involved in order to burn empty prisoners 14 Apr. 1682

With con. 60s. XVII century In Moscow, they were disputes about the time of the delights of St. Gifts (see Art. Eucharist), the initiator of the recent was former. Children's teacher Tsar Alexei Mikhailovich Simeon Polotsk, defending Catholic. t. S. In this matter. I. In this controversy, he maintained Grecoophiles (Epiphania (Slavinetsky), Eviefmy of the Chudovsky, the Vykhudov brothers). I. could not effectively confront Simeon, who used the complete confidence of King Feodor Alekseevich and Tsarevna Sofia and created in 1679 (perhaps in 1677) in the royal rest ("at the top"), independent of the patriarchals censorship typography (was closed at insigible I. In Feb. 1683, after Simeon's death). After 1680, Simeon's views distributed his student Sylvester (Medvedev), whose condemnation in 1688-1689. Solded the patriarch. The end of the disputes put the investigation of F. Shaklovitis held in the fall of 1689, the Sylvester executed by the participant of the K-Roy, executed 11 Feb. 1691 (among other things, he was accused of hoping for Sofia Alekseevna to take the patriarchal throne, lowered I.). With the aim of the authoritative end of the theological controversy, Patriarch addressed Dr. Hierarchs. Jerusalem Patriarch Dosfey II NOTAR sent an archoint in response. Simeon Fesalonian, "Orthodox Confession" SVT. Peter (graves) and others. Works sent books also Moldovan Mitre. DRAINE; They translated the miracle ink eviefmy and testified by I. Razvan I. in Jan. 1690 The Cathedral condemned Sylvester (Medvedev) and forbade Orthodask book to disseminate the book. Authors (mostly Ukrainian), containing "Latin heresy". The writings of Simeon Polotsk, Peter (graves), Innokenty (Gizel), Joranicia (Galyatovsky), Lazari (Baranovich), Sylvester (Kosovo), and other censorship were subjected to 1st t. "Book of Saint Life" SVT. Dimitria (Savich (Tuputall)); The Patriarch demanded the withdrawal and alterations of sheets, on the reasons, in his opinion, there were judgments, not consonant with the teaching of the Urty. Churches. By order, I. The works were drawn up, in the righteousness. The position in relation to the time of the time of the delights of St. Gifts found the most complete expression, "Osten" (by Eufimius Chudovsky) and the "Shield of Faith" (by Arkap. Athanasius (loved), the name of the work was given I.). Sat "Osten" was attributed for a long time I. In reality, Patriarch belongs to the meeting of the Message of the Kiev Mith. Gedeon (Svyatopolku-Four) and Chernihiv archive. Lazari (Baranovich) and the teaching spoken at the cathedral of 1690

I. was a sharp opponent of foreign influence on Russian society. Undoubtedly, on the blessing of the Patriarch in the rank of supplies of Ions (Tugarinov) in the Bishop of Vyatsky and Greater Provision (Aug 23, 1674), an obligation was made not to communicate with Latin, and from Latizors, and from Kalvina, and with other heretics "(Cyt . by: Sedov. 2006. P. 137). In 1681 I. instructed Silvestra (Medvedev) to speak with the public case of the views of the Calvinist-Preacher of Ya. Belobotsky who came to Moscow. OK. 1682 District diploma of the Patriarch banned buying and selling icons written on paper sheets, especially the "German, heretichie" (AAE. 1836. T. 4. No. 200. P. 254-256). With the active participation of I., a campaign was started against the decision of the government of Sofia Alekseevna to provide Protestants and Catholics the right to build stone temples. Undoubtedly, by order of the Patriarch of Ignatius (Roman Korsakov), Archim. Novospassky Moskovsky in honor of the transformation of the Lord of the Monastery, wrote "Word on Latin and Luther" with the criticism of the "primacy" (KN. V. V. Golitsyn), which "Purchased for temporary and gifts" went to meet "Inoverts" (in writing " The primacy "compares with the king of Solomon, to-ry satisfied the" Kapigi "by invoiced wives, the author threatened the book. Golitsyn fate, comprehended by Planer Dobryny, who, having gone to the gifts, allowed to build a lat. Temple in Novgorod). The episode is known when Alexeevich's supported by the King of the Polish ambassador of the spiritual title to attend the patriarchant service I. answered a sharp refusal: "And heretics in the sanctuary of life ... inherently" (quota. Page: Life and Testament. 1879. P. 38) . Patriarch insisted that the solemn lunch at the king 28 Feb. 1690. On the occasion of the birth of Tsarevich, Alexei Petrovich was not attended by ingenians. In 1689, with the participation of I. Protestant was convicted. Preachers K. Kulman and K. Nordeman. In 1690, Jesuits were sent from Moscow by decision I.. The Patriarch was a firm opponent spreading with the courage of Poles and Ukrainians and the beloved king by the feodor of the PartE singing. In the spiritual testament I. called Rus. People withstand foreign influence, recalling that he always fought with him, in particular protested against appointment to Rus. Shelves by commanders of "Yeretics-Inoverts". In the testament I. Calls upon Russian rulers "Yezhlya to Inoverts-heretic chokes of Roman, Kirak German and Tatar, in their kingdom and possession of Mercifully, not allowed to build anywhere and new Latin foreign customs and in the femament of innocents not injecting" (Life and testament . 1896. T. 2. P. 44-45).

For approval in Russia, enlightenment focused on Greek. The tradition, with active support I. In 1681, a school of "Greek reading, language and letters" (Typographic school) was arranged on the printed courtyard, Timofey, Messenger of the Jerusalem Patriarch Dosfere, was delivered at the head of the Pier. The school was 2 departures: Greek and Slavic, in 1686 233 young men studied in it. In the days of large holidays, Patriarch took teachers and students who recited works on Greek. and churchwell. Languages, after which Scholyar and their mentors received gifts from the first graduate. I. highlight the school book from the patriarchairs B-Ki. In 1685, the Slavic-Greco-Latin Academy led by Lihudami brothers opened in Moscow in honor of the Epiphany of Mont-Republic. Soon in the monastery, with the support of the patriarch, a new building was built for the Academy. In 1687, the Academy moved to Zaikonospassky in honor of the non-manual image of the Savior, Moscow Mont-Pie, where in the 1st floor. 80s. XVII century unsuccessfully tried to arrange Latin Polish. Accessory Sylvester (Medvedev). IN next year Under the order of the Patriarch, students of the abolished typographic school were translated into the academy.

In the XVIII-XIX centuries. There were picturesque lists of portraits I. in a number of images of other patriarchs, for example. in c. ap. Andrei Champion of the Moscow Kremlin in the miracle of the Mon-Real (see: Icons, silver objects, fabrics and books of the miracle of Mon-Rya 1924 // GMMK OrPGF. F. 20. OP. 1924 D. 41). Dr. The sample ("In full bishops, on the chest, two Panagi and Cross") was in the meeting of the Savior-Iakovlevsky Mon-Roshki in Rostov (XVIII century (?), until 1966 was kept in GMZRK; see: Kolbasova T. V. Portraight Gallery of the Rostov Savior-Yakovlevsky MONT-RAM // SRM. 2002. Vol. 12. P. 236, 253. Cat. 25). The portrait of an oval form came from the collection of A. N. Muravyov in Cam at CDA (1st floor. XIX century, NCPIKS; See: Catalog of the Master of the PAM "Yoltok Kirevsky TsAM, 1872-1922 PR. / NCPIKS. K., 2002 . P. 40. No. 68). In the 70s. XIX century. The image I. was part of a group of portraits posted in the CDA Congregation Hall (Rovinsky. Dictionary of engraved portraits. T. 4. STB. 293).

In monumental painting, the belt is a rectolic image I. In the medallion, it is found in the painting of the altar part of the conscription Cathedral Vladimir Icon The Mother of the Mother of Sretensky Mon-Ries in Moscow (1707; See: Rus. East. Portrait. 2004. P. 29; Lipatova S. N. Frescoes of the Cathedral of Sretensky Mon-Rya. M., 2009. P. 68). Like Dr. Patriarchs, he is written with a little, in Sakkos, Omophore and Mitre, with 2 Panagias and a cross, with a rod in his right hand. At I. Large features of the face, split with sharp beard wedges with a smarter, long hair strands lie on the shoulders; The inscription is lost.

In accordance with the historical event, I. (in the liturgical use, without individualization of the image) depicted in the Zhtt iconography. Mitrofan of Voronezh in the hell "Calotonia SVT. Mitrofan in the bishop ", in particular on the I. I. Ivanov's icon of 1853 (Museum of the city of Obninsk), on the frame of Ser. XIX century (Epiphany Cathedral in Elokhov in Moscow), on the frame of 1855 from c. Annunciation of the Virgin in Yaroslavl (Yahm; See: Kuznetsova O. B., Fedorchuk A. V. Icons of Yaroslavl 16-19 centuries: Cat. Write. / Yahm. M., 2002. P. 88-89. Cat. 43). I. is one of the main characters in the picture of the art. V. G. Pereova "Nikita is drunk. The dispute about faith "(1880-1881, GTG): In the left side of the composition, a gray-row old man in the mantle and hood (camp), with the gospel in his right hand.

Later image wedding images are known to the kingdom of John and Peter Alekseevichi (engraving beginning. 80s. XIX century. In fig. K. Rhrozy), as well as etampis with portraits I. on the Litography "All-Russian Patriarchs", made in Figure Sivkova in the workshop I. A. Golyshev in p. Mstel (1859, RGB), I. presented in a liturgical cloud, he has dark curly hair and straight, slightly split on the end of the beard with a smarter.

There are owd. Variants of I. portraits in a series of works V. V. Shilova with images Rus. Patriarchs (after 1996, Patriarchal Residence in Pure Per., In Moscow) I. Written in an academic manner, fragilely, in the Patriarch Kuppet. To the 10th anniversary of the intronization His Holiness Patriarch Alexia II small circulation made a series of medals with images of 15 Rus. Patriarchs (Tsam SPBDA, etc.).

Lit.: Rovinsky. Dictionary of engraved portraits. T. 2. STB. 1005-1006; T. 4 STB. 293; Savelov L. M. On writing portrait of the Patriarch of Joachim // Old years. St. Petersburg., 1912. Oct. Pp. 55-56; Ovchinnikova E. S. Portrait in rus. Art of the XVII V.: Mat-Lians and Research. M., 1955. P. 28-32; Ivanova E. Yu. "Portrait of the Patriarch of Joacima" works by Karp Zolotarev 1678 (from the Coll. TGIAMZ): Results of the restoration and research., 1992-1997 // Examination and attribution of artwork. Art: IV Scientific conf., 24-26 Nov. 1998, Moscow: Mat-lies. M., 2000. P. 71-80; Represents Moscow. M., 2001. P. 70; Rus. East. Portrait: The era of Parsuna: Cat. Write. / GIm. M., 2004; Mushrooms Yu. A. Facial Titular Kon. XVII century from the columns. GIm // Rus. East. Portrait: Parsuna era: Mat-lies conf. M., 2006. P. 113-141. (Tr. Gim; 155).

Ya. E. Zelenina, M. E. Den