The very first patriarch in Rus'. History of the Russian Patriarchate

In the Russian Orthodox Church, the Patriarchate was established in 1589. Who was the first patriarch and how many were there? The answers are in our article!

Patriarchs

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His Holiness Patriarch of Moscow and All Rus' Alexy II:

Since the times of the apostles, a tradition has been established, in accordance with
with which large church associations were headed by the “first
bishop" and this is reflected in the 34th canon of the apostles
rules In the rules of the First Ecumenical Council, this bishop
is called “metropolitan”, and in the decrees of the Sixth Ecumenical
Council we already see the canonical fixation of the patriarchal rank.

Establishment of the Patriarchate in Russia

In the Russian Orthodox Church the Patriarchate was established in 1589
year, and after 3 years the act of establishment
Patriarchate and installation of the first Russian Patriarch - St.
Job - was confirmed by the charter of the Eastern Patriarchs. At that time
Russia was the only independent Orthodox state and
was recognized by Orthodox peoples as the defender of the Ecumenical
Orthodoxy.

The establishment of the Patriarchate had not only
ecclesiastical, but also national significance. As in XVI,
so in the 20th century, Russia’s acquisition of the Patriarch took place on the eve
grandiose social catastrophes, when the only unifying center
and the center of people's life was the High Hierarch.

All
Russian history of the 17th century testifies to the highest
authority of the Patriarchs. The most significant in this regard
are: Saint Hermogenes, whose pastoral firmness helped the people and
the state to overcome the temptations and temptations of the Troubles
time, as well as Patriarch Filaret, father of the young Tsar Michael
Fedorovich, whom he helped in managing
state and contributed to the implementation of necessary reforms,
strengthened the Fatherland.

It is significant that the very abolition of the Patriarchate
Tsar Peter I indirectly recognized the importance
primate ministry and national authority of the Primate
Churches. Striving for limitless domination in
in all spheres of life, the secular government wanted to be completely independent
and independent of the spiritual influence of the Patriarchate,
demanding from “those in power” strict moral responsibility for
all deeds.

A state that has grown from humble beginnings
borders of the Moscow principality to the endless borders of the Russian
empire, matured thanks to the care of the Church for its
"well-being" and moral health, starting with
end of the 17th century, strives to completely subjugate that
the most moral force - the Church, which provided the state with the highest,
sacred legitimacy and stood at his cradle.

Later, when the national elite finally fell under the influence
Western ideas and adopted an exclusively pragmatic view
on the Church as a social institution, by command
Peter I, a state-controlled Holy Church was established
Governing Synod. It is characteristic that, together with the Patriarchate,
The conciliar principle of church life was also abolished. Behind
two centuries of synodal rule we can only find
one or two examples of local meetings of several
bishops. History clearly demonstrates the inextricable connection between
Patriarchate and cathedral administration in Russian
Churches.

The Synodal era, however, was marked
in the history of the Russian Church with many gratifying phenomena: the creation
(for the first time in Russian history) systems of spiritual education,
the fruitful work of Russian missionaries, the flourishing of monastic work in
many monasteries, especially in Trinity-Sergius and
Kiev-Pechersk Lavra, on Valaam, in Sarov
and Optina Pustyn.

Attempts to restore the Patriarchal
ministries were undertaken throughout the synodal era. AND,
as we think, only the circumstances of the time did not allow
resolve this issue positively.

Therefore the first
The local council of the Russian Church, held after a two-hundred-year hiatus - in
1917 - restored the Patriarchate in Russia.
As is known, the restoration of the Patriarchate had
ardent supporters and staunch opponents. However, with
from the very beginning of the multi-day discussion, the members of the Council realized that
restoration of the Patriarchate is not a simple change in the system
church government, but an event that will radically change
structure of church life. “Now our devastation, the horrors of our life, the tragic
the experiences of the Russian people in their entirety are irresistible, amicable,
they say imperiously: let there be a Patriarch again in Rus'.” These
the words of one of the Council participants convey the mood
the majority of its members, who saw in the Patriarch “a living carrier
and exponent of the organic unity of the Church,” in which
“The Local Church recognizes itself as an organic part of the Universal Church.”

It was in these fateful days that Archimandrite Hilarion (Troitsky),
later - Archbishop of Vereya and Hieromartyr, - speaking
at one of the cathedral meetings, compared the empty
even at that time the Patriarchal seat in the Assumption Cathedral
The Moscow Kremlin is the heart of Russian Orthodoxy. And the bishop
Mitrofan of Astrakhan, who also later crowned his life with martyrdom
crown, regarding the need to restore the Patriarchate as urgent
the needs of the spiritual life of our entire Orthodox people, expressed
as follows: “We need the Patriarch as a spiritual leader and
a leader who would inspire the heart of the Russian people,
would call for the correction of life and for
feat, and he himself would be the first to go ahead...” And especially
noted that “the establishment of the Patriarchate would also achieve
completeness of the church structure."

In a providential way,
The Patriarchate was restored in the Russian Church in
the eve of state cataclysms: having lost the Tsar, Orthodox Rus' again
found the Father-Patriarch.

The final decision was made on 28
October. Over the next few days, the Council determined
procedure for electing the Patriarch, according to which three candidates were elected:
Archbishop of Kharkov Anthony (Khrapovitsky), Archbishop of Novgorod Arseny
(Stadnitsky) and Metropolitan of Moscow Tikhon (Belavin). A
On November 5 (18) in the Cathedral of Christ the Savior he was chosen by lot
Patriarch - this was St. Tikhon.

For two hundred years Russia lived in hope
for the restoration of the Patriarchate. And only in 1917
year, as if anticipating times of persecution, the Church was able
re-elect the High Priest.

Having learned about the election, the saint
Tikhon said to the envoys of the Council: “Your news about the election of me
in Patriarchs is for me the scroll on which
it is written “weeping, and groaning, and grief.” From now on I have to
care for all Russian churches and dying
for them all the days."

First
post-revolutionary years, the historical significance became especially clear
Council of 1917–1918, which decided on
restoration of the Patriarchate. Personality of Saint Tikhon, Patriarch
All-Russian, became a living reproach for those who, fanning the flames
fratricidal civil war, trampling on the commandments of God and
the rules of human society, sowing temptation, preached
permissiveness and merciless bloody terror as a method
state policy. Truly, Patriarch Tikhon has become a symbol of revival
ancient tradition of “sorrow” of the Primates of the Church for the needs
people. The authority of the Patriarch, both within the country and abroad,
He was recognized by everyone and even the Bolsheviks took him into account. It is known that
the issue of the execution of St. Tikhon was actively discussed by the authorities
during the period of mass repressions against bishops,
clergy and laity. However, even during the period of revelry
revolutionary terror, the government did not dare to
this step.

Patriarch Tikhon understood that the Church was
for many years she was captured by the atheistic
mode. His “Testament” provided for the establishment of an institute
Locum tenens of the Patriarchal Throne, which was necessary to preserve
unified management of the Church, in conditions of the impossibility of carrying out
Soborov.

It would not be an exaggeration to say that representatives of the godless
the authorities also perfectly understood the importance of the bearer of the highest hierarchical rank -
His Holiness the Patriarch - as a symbol of church unity. After the death of the Patriarch
Tikhon in 1925 they prevented the convening of the Local Council,
called to elect the Primate of the Russian Church. That's why the twelfth
Patriarch of Moscow and All Rus' Sergius until 1943
governed the Church first in the rank of Deputy
Patriarchal Locum Tenens, and then – Patriarchal Locum Tenens
Throne.

Carrying out his service in extremely difficult
conditions in that tragic era, he made every effort to
so that the unity of the Church is preserved. Now it's getting more and more
it is obvious that these actions saved the Russian Church, saving it from
marginalization. The steps he took prevented the final
transformation of the people of God into “people from the underground” living according to the laws
"besieged fortress"

We believe that the path outlined by the saint
Tikhon and continued by his successors, with all the complexity
political realities of the 20th century had, unlike
alternative “going to the catacombs” there is every chance for
so that the Russian Church takes its place in society.

WITH
The godless government was forced to consider Orthodoxy, especially in
the period of the Great Patriotic War and the first post-war
years. During this period, sincere and deeply rooted
in our historical tradition, a patriotic position,
presented in messages and official statements
Patriarchs Sergius and Alexy I, found a response in
hearts of archpastors, clergy and laity and
received deep support in the hearts of millions of us
compatriots, both in the country and abroad
outside.

The preservation of the institution of the Patriarchate helped the Russian
the Orthodox Church to withstand the period of new persecution that has befallen
on the Church at the turn of the 50s and 60s
century, to survive this persecution and, while maintaining their spiritual and moral
potential, to reach the boundaries of a new era, which is already contemporaries
called the “Second Baptism of Rus'”.

In conclusion, it should be said that
all the diverse revival of spiritual life in
our Fatherland, of which we are all witnesses
over the past decades, has had its solid foundation
truly a confessional feat of the Patriarchs of the 20th century - St.
Tikhon, Sergius, Alexy and Pimen.

I believe that through prayers
new martyrs and confessors of Russia, through the labors of our worthy
God will never abandon his predecessors to the Russian
earth with His unfailing mercy and will give Us grace and
spiritual power the right to rule the word of Christ's truth and message
church ship on a constant course - in accordance with
the commandments of the Gospel and the norms of church canons.

From the welcoming speech of His Holiness the Patriarch of Moscow and
All Rus' Alexy IIparticipants of scientific
conference "Patriarchate in the Russian Orthodox Church".

Have you read the article Patriarchs of the Russian Orthodox Church (list). Read also :

01/23/1589 (02/05). - Establishment of the Patriarchate in Rus'

Establishment of the Patriarchate in Rus'

In the Charter that legitimized the Russian Patriarchate, signed by Patriarch Jeremiah II of Constantinople, in his own words, the “great Russian kingdom” is specifically mentioned. This was confirmed in 1590 by the Council of Patriarchs of Local Churches. True, Patriarchs Jeremiah of Constantinople, Joachim of Antioch, Sophronius of Jerusalem, The metropolitans, archbishops and bishops present at the Council assigned the Russian Patriarch only the fifth place in the diptych of the Patriarchs, but this was accepted humbly by the Russians due to the comparative youth of the Russian Church. In terms of size and world significance, the Church of the Third Rome was already, undoubtedly, the most influential, from which the Eastern Patriarchs, and most of all the “Ecumenical” Patriarch enslaved by the Turks, were constantly looking for alms.Only Russian patronage, diplomatic and financial, helped Christians survive in the Ottoman Empire.

How did the election of the next Patriarchs take place? After the death of the Patriarch, the guardian of the patriarchal throne, usually Metropolitan. Krutitsky, on behalf of the Tsar, sent letters to all the clergy with an invitation to Moscow to elect a Patriarch. If it was impossible to appear, each bishop had to send a letter stating that he agreed in advance with all the decisions of the Council. The form of election of the Patriarch was open or by lot, established after the death of Filaret. The names of 6 candidates from the senior hierarchs were written on 6 pieces of paper of equal size, the pieces of paper were doused with wax on all sides, sealed with the royal seal and sent to the Council, which met in the Moscow Assumption Cathedral. Three lots were placed on the panagia of the deceased Patriarch; then all members of the cathedral put on vestments and served an akathist to the Mother of God, after which 2 were taken out of 3 lots and put aside. They did the same with the other three. From the remaining two lots, one was drawn, which contained the name of the chosen Patriarch. The unopened lot was given to the boyar, who took it to the Tsar; The tsar unsealed and again announced to the cathedral through the boyar the name of the chosen one.

Patriarchs played a huge role in difficult times for Russian statehood. The merit is especially great, whose call was decisive for the salvation of Rus' during the Polish occupation.

“Providentially, the Russian patriarchate was established as a means of preserving the spiritual integrity of Russia in the context of the beginning secularization of the life of a significant part of the people,” noted Archpriest. Lev Lebedev in the book "Patriarchal Moscow". “Now it is quite clear that both by virtue of the ideas embedded in the Russian patriarchate and by God’s special providence, people capable of ensuring this integrity were appointed to the patriarchate, which is why they themselves turned out to be spiritually united in the way of governing the Church. And while the patriarchate was preserved, the integrity of Orthodox Russia was preserved despite all the cracks. It turned out to be possible to completely split this integrity only.”

However, it should be noted that the rank of patriarch does not give him any special holiness; in the episcopate he is only first among equals and is called upon to manage church affairs in agreement with other bishops. The fundamental principle of the structure of the Orthodox Church, which distinguishes it both from the sole power of the Roman Catholic pope and from the decentralization of Protestantism, is that Orthodoxy combines both in the principle of conciliarity, as if reflecting the dogma of the unity of the Holy Trinity: “it is fitting for the bishops of every nation to know the first of them and recognize him as the head and not create anything that exceeds their power without his reasoning; to do for each only what concerns his diocese and the places belonging to it; but even the first does not do anything without the judgment of everyone, for in this way there will be one mind, and God will be glorified in the Lord in the Holy Spirit, the Father and the Son and the Holy Spirit” (Apostle 34).

Reference. From that moment until his time, the Russian Church was led by the following Patriarchs (years of patriarchate in brackets).

A sad event occurred in the life of world Orthodoxy: its center, Constantinople, was captured by Turkish conquerors. Golden crosses over the domes of churches were replaced by Ottoman crescents. But the Lord was pleased to revive the greatness of His Church in the Slavic lands. The patriarchate in Rus' became a symbol of Moscow's inheritance of the religious leadership of the defeated Byzantium.

Independence of the Russian Church

Long before the official establishment of the patriarchate in Russia took place, the dependence of the Russian Church on Byzantium was only nominal. Since the beginning of the 15th century, a threat posed by its constant enemy, the Ottoman Empire, hung over Orthodox Constantinople. Counting on the military support of the West, he was forced to sacrifice religious principles and, at the Council of 1438, conclude a union (alliance) with the Western Church. This hopelessly undermined the authority of Byzantium in the eyes of the Orthodox world.

When the Turks captured Constantinople in 1453, the Russian Church became practically independent. However, the status that gave it complete independence had to be legitimized in accordance with the then existing canonical rules. For this purpose, Patriarch Jeremiah II of Constantinople arrived in Moscow, and on January 26, 1589, he installed the first Russian Patriarch, Job (in the world John).

This act was destined to take place in the Assumption Cathedral of the Kremlin. The records of contemporaries indicate that all of Moscow then gathered in the square, thousands of people on their knees listened to the sound of the cathedral bells. This day became one of the most significant in the history of the Russian Orthodox Church.

The following year, the Council of Eastern Hierarchs finally secured the status of autocephalous, that is, independent, for the Russian Church. True, in the “Diptych of Patriarchs” - the established order of their listing - Patriarch Job was given only the fifth place, but this was not a derogation of his dignity. The Russian people accepted this with due humility, recognizing the youth of their church.

The role of the king in establishing the patriarchate

There is an opinion among historians that the introduction of the patriarchate in Russia was initiated personally by the sovereign. The chronicles of that time tell how, during his visit to Moscow, Patriarch Joachim of Antioch was received by the king, and at the liturgy, Metropolitan Dionysius, approaching the distinguished guest, blessed him, which, according to the Charter of the Church, was completely unacceptable.

In this gesture they see the tsar’s hint at the establishment of a patriarchate in Russia, since only a bishop equal in rank to a foreign patriarch had the right to do this. This action could only be carried out on the personal instructions of the king. So Theodore Ioannovich could not stay away from such an important matter.

First Russian Patriarch

The choice of candidacy for the first patriarch was very successful. From the very beginning of his reign, the newly elected primate launched active efforts to strengthen discipline among clergy and raise their moral level. He also put a lot of effort into educating the broad masses, teaching them to read and write and distributing books containing the Holy Scriptures and patristic heritage.

Patriarch Job ended his earthly life as a true Christian and patriot. Rejecting all lies and unscrupulousness, he refused to recognize False Dmitry, who was approaching Moscow in those days, and was imprisoned by his supporters in the Assumption Staritsky Monastery, from which he emerged sick and blind. With his life and death, he showed all future primates a sacrificial example of service to the Russian Orthodox Church.

The role of the Russian Church in world Orthodoxy

The church was young. Despite this, the Russian hierarchs enjoyed undeniable authority among representatives of the highest clergy of the entire Orthodox world. Often he relied on economic, political and even military factors. This became especially obvious after the fall of Byzantium. The Eastern patriarchs, deprived of their material base, were constantly forced to come to Moscow in the hope of receiving help. This went on for centuries.

The establishment of the patriarchate played an important role in strengthening the national unity of the people. This manifested itself with particular force during the Time of Troubles, when it seemed that the state was on the verge of losing its sovereignty. It is enough to recall the dedication of Patriarch Hermogenes, who at the cost of his own life managed to rouse the Russians to fight the Polish occupiers.

Elections of Russian patriarchs

The establishment of the patriarchate in Moscow, as mentioned above, was accomplished by the Patriarch of Constantinople Jeremiah II, but all subsequent primates of the church were elected by the highest Russian church hierarchs. For this purpose, an order was sent to all bishops on behalf of the sovereign to appear in Moscow to elect a patriarch. At the beginning, an open form of voting was practiced, but over time it began to be carried out using lots.

In subsequent years, the continuity of the patriarchate existed until 1721, when by decree of Peter I it was abolished, and the leadership of the Russian Orthodox Church was entrusted to the Holy Synod, which was only the ministry for religious affairs. This forced headlessness of the church continued until 1917, when it finally regained its high priest in the person of Patriarch Tikhon (V.I. Belavin).

Russian Patriarchate today

Currently, the Russian Orthodox Church is headed by its sixteenth primate, Patriarch Kirill (V.M. Gundyaev), whose enthronement took place on February 1, 2009. On the patriarchal throne, he replaced Alexy II (A.M. Ridiger), who had completed his earthly journey. From the day when the patriarchate was established in Russia, and right up to the present time, the patriarchal throne has been the foundation on which the entire edifice of the Russian church is based.

The current Russian high priest carries out his archpastoral obedience, relying on the support of the episcopate, clergy and the broad masses of parishioners. It should be noted that, according to church tradition, this high rank does not endow its owner with any exceptional holiness. In the council of bishops, the patriarch is only the eldest among equals. He makes all his key decisions on managing the affairs of the church collectively with other bishops.

“...Heretics, reinterpreting the Scriptures on their own account and always seeking arguments against their salvation, do not feel how they are pushing themselves into the abyss of destruction...”
Saint John Chrysostom

The confrontation between the Church and heretics has always been, and every Christian needs to be experienced in the teachings, and to reject everything that disagrees with Christ’s teaching, for not every reasoning or teaching about God is the truth.

One of these heretical teachings, which appeared quite recently, can be formulated as follows: “ The Russian Church fell into heresy in 1589, when it entered into Eucharistic communion with the Greek Church, accepting the installation of the first Moscow Patriarch Job from the Patriarch of Constantinople Jeremiah, while the Greeks never rejected the Ferraro-Florentine Union and, in fact, remained in unity with the Latins».

Historical facts indicate that there was no reason to consider the Greek Church Uniate at that time.

It should be noted that even before the publication of this article, the Russian Orthodox Old Believer Church (ROC) and its clergy repeatedly issued printed and video messages regarding the recently emerged false, heretical teaching about “ the fall of the Russian Church into heresy in 1589" However, the editors of the Russian Faith website continue to receive puzzled letters and questions about the events of the 15th century. This article is the answer to them.

* * *

Since the time of Russia's adoption of Christianity, the Russian Church was subordinate to the Greek patriarch who lived in Constantinople, who appointed a metropolitan - the head of the Russian Church. Often these were Greeks by origin, approved for service in Constantinople. However, in just a few centuries of its existence, the Russian Metropolis grew stronger and gained independence.

April 6, 1443, immediately after the signing of the Ferraro-Florentine Union, the Jerusalem Council took place, in which the ecumenical patriarchs participated, except for Constantinople: Philotheus of Alexandria, Antiochian Dorotheus, Joachim of Jerusalem, as well as a representative of Byzantium - Metropolitan of Caesarea of ​​Cappadocia Arsenios, which in the documents of the Council is called “ exarch of the entire East»:

« Since the most holy metropolitan of the most holy metropolis of Caesarea Cappadocia, the first throne, came here[bishop] and exarch of the entire East, to bow to the all-honorable and divine Tomb of our Lord Jesus Christ and to explore the sacred places where the extraordinary sacraments of Christ’s economy were performed, and at the same time to share with us the great mystery of Orthodoxy and Christian piety, and also to announce all temptations in Constantinople,[occurred] because of the abominable council that gathered in Italy, in Florence, glorifying the opinions of the Latins along with Pope Eugene, which is not proper to do. They added an addition to our holy and immaculate creed, affirming that the Divine Spirit also proceeds from the Son. They suggested that we make a sacrifice on unleavened bread and remember the pope along the way. Also[much] They decreed and prescribed other things prohibited by the canons.[The Metropolitan also reported that] how the matricide Cyzitic seized the throne of Constantinople in a robber manner, agreeing with the heretics mentioned by the pope and the emperor John Palaiologos Latinophron. He expelled the faithful and the Orthodox, persecuted, tyrannized, and punished. And he brought the unfaithful and evil ones closer[to yourself] and honored them as accomplices of his heresy, most of all encouraging them to enmity against Orthodoxy and piety..."(from documents of the Council).

At this Council they rejected the Ferraro-Florentine Union and excommunicated all its adherents from the Orthodox Church, and the episcopate itself and other clergy who received ordination from the newly-minted Uniates declared “ idle and unholy... until their piety is examined in a general and universal manner».

WITH 1451 there was no patriarch at all in Constantinople, since the patriarch was a Uniate Gregory II Mamma fled to the West, to Rome, from the wrath of the Orthodox.

It should be noted that 15 years after the conclusion of the union, Constantinople will be destroyed by the Saracens - and in this the people's consciousness will see God's direct punishment for apostasy from Orthodoxy, which will even more encourage the people of Rus' to stand for the faith to the death.

The Ecumenical Patriarchs signed a conciliar letter to the emperor, in which they called the Council of Florence vile and predatory, and the signatory of the Union of Constantinople Patriarch Mitrofan II - « matricide and heretic».

In other words, about no universal fall into heresy", as we see, there is no question. Moreover, by that time only Constantinople was under the rule of the emperor, and in Asia Minor only a small part with Chalcedon - the rest of the Empire had already been captured by the Hagarians, and in fact already the church power of the heretical patriarchs, during these few years of the throne of Constantinople in the union, did not extend to these areas.

IN 1454 a well-known opponent of the union, a former state judge and member of the Supreme Council of the Empire, becomes the patriarch in Constantinople, already occupied by the Turks, Gennady Scholariy, who for a decade together with the saint Mark of Ephesus was the leader of the anti-Latin party.

Gennady Scholariy was elected by the people and placed in the patriarchal see of Constantinople, the invader himself gave consent to his election Sultan Mahmet II, who declared himself " patron saint of the Orthodox"and gave the new Patriarch Gennady greater judicial and administrative functions. At the same time, Mohammedan law did not apply to Orthodox subjects of the Ottoman Porte. Mahmet II considered himself not only the ruler of the Muslim state, but also the successor of the Byzantine emperor. Sultan Mahmet II was well aware of the difficulties that arose in the Greek Church when trying to impose a union with Rome. It was necessary to find a new patriarch, and soon, after a search, Mahmet II decided that it should be George Scholarius, now known as the monk Gennady. He was not only the most outstanding scientist in Constantinople, living there at the time of the capture of the city, but also a zealous Christian. He was universally respected for his impeccable honesty and was the leader of the anti-union and anti-Western party in the Church.

The Sultan allowed the revival of the church in Constantinople, which in 1454 year, by decision of the surviving hierarchs, Patriarch Gennady Scholarius headed it. Thus, after the captivity, in Constantinople it was no longer the Uniate church that appeared, but the Orthodox one. Mahmet II could have expected that the fall of Constantinople would not stop the movement against the Turks in Western Europe, that the propaganda about the crusade would not subside, on the contrary, it would receive a new impetus and strength. Therefore, it was beneficial for Mahmet II to have a party hostile against Catholicism among the Eastern Christian population. That is why the Sultan was the patron of the Orthodox - those of them who did not tolerate the papastic West. Therefore, only Orthodoxy, and not Latinism, continued to exist in countries enslaved by the Mohammedans. At that time, the ecumenical patriarchs (Jerusalem, Antioch, Alexandria) were under their authority.

During this period, the consequences of the union once again made themselves felt, this time in the relations of the See of Constantinople with Russia. In the messages of the Metropolitan of Kyiv and All Rus' Saint Jonah in the second half 50s XV century Protodeacon is mentioned Grigory Bulgarian- student of the traitor and Uniate of Kyiv Metropolitan Isidore. Gregory the Bulgarian accompanied Isidore on a trip to the Ferraro-Florence Cathedral and then returned with him to Moscow.

30 years after the fall of Byzantium, in 1484 year, Patriarch Simeon, in his third and most stable patriarchate, convened "Great Local Council of the Orthodox Church" with the participation of representatives of the Patriarchs of Alexandria, Antioch and Jerusalem to resolve the issue of the order of acceptance into Orthodoxy of those Uniate Florentines who at that time still remained. This council passed under the status of the Ecumenical Council and declared that the Council of Florence was not canonically correctly convened and held, and, therefore, the union concluded at it was invalid.

Thus, there could be no question that by that time the See of Constantinople was in the Latin heresy. According to the works of the saint Mark of Ephesus against the Union of Florence, to the question: “ In what order should former Greek Catholics be accepted into Orthodoxy - through baptism or through confirmation?" - it was decided that in all cases, confirmation and renunciation of " Latin heresy", that is, you need to accept them second rank. All Uniates were accepted through the rite of renunciation of heresy and anointing.

In Constantinople in 1583 patriarch Jeremiah II collected the so-called "Big Cathedral", in which the Patriarchs of Jerusalem and Alexandria also participated. The Great Council anathematized all the innovations of the Latins, including the one that had just been introduced in Rome at that time "Gregorian calendar", and "filioque"- the doctrine of the procession of the Holy Spirit not only from God the Father, but “from the Father and the Son.”

January 26 (February 5) 1589 year in Moscow, Patriarch Jeremiah II and Russian bishops installed the first Russian Patriarch Job. His position was approved in 1593 year, the Eastern Orthodox Ecumenical Patriarchs notified the Russian Tsar in writing.

Patriarch Job was born around 1525 years in Staritsa, in a family of townspeople. He studied at the school at the Staritsky Assumption Monastery, where in 1556 year he took monastic vows with the name Job, in honor of Job the Long-Suffering. In the monastery Job was spiritually " brought up and literate, well taught in all decency and the fear of God" Subsequently he became abbot ( 1566-1571) Staritsky Assumption Monastery, and in 1571 year he was transferred to Moscow to the same position at the Simonov Monastery. IN 1575 year he became archimandrite of the royal Novospassky monastery in Moscow, and from 1581 year - Bishop of Kolomna. Bishop Job stayed in Kolomna until 1586 the year when he was appointed Archbishop of Rostov. IN 1589 year in Moscow he was installed as the first Patriarch of Moscow.

According to contemporaries, he was “ beautiful in singing and reading, like a wondrous trumpet, cheering and delighting everyone", read the Psalter, the Apostle, and the Gospel by heart. He was a traditionalist and conservative. After him there were written by him "Will" And "The Tale of Tsar Fyodor Ioannovich". Patriarch Job died in 1607 year, a chapel was built over his grave. IN 1652 year under Patriarch Joseph ( 1642-1652) the incorrupt and fragrant relics of Saint Job were transferred to the Assumption Cathedral of the Moscow Kremlin and placed near the tomb of Patriarch Joasaph ( 1634-1640). Healings occurred from the relics of Saint Job.

The Greek patriarchs subsequently repeatedly opposed the union and formulated hostility towards the Roman Catholic Church, as, for example, in a document from 1662 of the year "Orthodox Confession of the Catholic and Apostolic Church of the East", signed by all Eastern patriarchs and other Eastern bishops. Thus, from the time of Prince Vladimir, Equal-to-the-Apostles, to Patriarch Nikon, there was one faith in Russia, one Church, welded together by one people's Orthodox consciousness. There was a Church that raised and gave birth to countless numbers of great saints, glorious ascetics, saints and wonderworkers. She abounded in the grace of God and the manifestation of miracles. And how much in XV century there were saints in the Russian Church, how many holy bishops there were in the departments, how many holy saints created, nourished and headed monasteries! XV century is a time of extraordinary flowering of Russian holiness. Issues of the structure of church life, its canonical succession, its legality and religious purity were paramount for Christians of that time and were more significant than political and military issues. And if military captivity could be tolerated" for our sins“, then the attitude towards the foreign yoke - spiritual enslavement - could not be tolerated. Therefore, the entire host of clergy of that time closely monitored the purity of the faith, its immaculate preservation from apostolic times, and could not have allowed the installation of the first Moscow Patriarch Job from a Uniate heretic. This is evidenced by indisputable historical facts.

Old Believers of both movements, both priests and non-priests, unequivocally recognize the fact of the installation of Patriarch Job as legal and canonical, without finding a violation of the apostolic, canonical, dogmatic Rules, which is confirmed by countless historical evidence.

Russian Orthodox Old Believer Church (ROC) in the Resolutions of the Consecrated Council October 16-18, 2012, held in Moscow, established a general church veneration of Saint Job Patriarch of Moscow and All Rus'. Patriarch Job is commemorated on the day of his repose July 2 (June 19, old style), as a fourfold saint. " Proclaim piety everywhere, not being embarrassed for the sake of the truth by the face of an emperor or patriarch who thinks and acts incorrectly, or a rich and noble person or a person in power, but with boldness, fearlessly and impeccably adhere to faith and Orthodoxy according to the commandment, have the boldness for the sake of piety to reproach, punish and correct wrong thinking in every place, to preserve piety incorruptibly and correctly..."- this is exactly what is written in the regulations Council of Jerusalem 1443, who rejected the Ferraro-Florentine Union with the Latin heretics. And let these words of instruction at that time be addressed to “ exarch of all the East", they are always relevant. Heretical teachings have arisen at all times of the existence of the Church, and our Christian duty is to defend the purity and steadfastness of our faith, denouncing heresies and affirming the true Christian faith.

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.

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. He 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 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, when the relics of Saint Job were incorrupt, they were transferred to Moscow and placed next to the tomb. With the blessing of 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.