The present state of the Greek church in Russia

Preface

The Author of the following translation and remarks having resided for many years in different parts of Russia, has had various opportunities of acquiring information respecting the principles and usages of the ecclesiastical estabhshment of that empire.

When he arrived a few months ago on a visit to his native country for the sake of his health, it was suggested to him, that the publication of the knowledge he possessed on a subject hitherto little understood, would be highly acceptable and important, not only on account of the conspicuous and decided manner in which the Russian government has entered into the views, and adopted the plans, of the British and Foreign Bible Society, but on account of the interest naturally excited by recent public events, in every thing relative to iv

PREFACE.

Russia, — a nation to whose firmness and exertions the Continental States are so much indebted for the restoration of their independence.

It is, however, to those who are zealously concerned for the circulation of the word of God, and the diffusion of Gospel truth among the nations, that he conceives the following pages will be chiefly valuable.

His object, accordingly, in pubhshing this volume, is to exhibit a view of the principles of the church of Russia, in the only unexceptionable way in which this object can be accomplished, by affording the Russian divine an opportunity of stating himself what are those principles which have been so long misrepresented by travdlers and others ignorant of his language, who have drawn their conclusions from external ceremonies, and have imputed tQ the Russians a system of faith in many respects the creature of their own imaginations.

This statement of doctrines, important as it is in itself, becomes still more interests

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V ing, when viewed in connection with the institution of Bible Societies in Russia ; as it will enable the rehgious public in this country to estimate more truly the effects likely to be produced by the circulation of the Scriptures in that empire ; effects which must always be considerably regulated and modified by the exposition of the leading truths of revelation acknowledged by the establishment of a country.

The treatise of Christian doctrine, which j is the subject of the following translation, I was written by Platon^ late Metropolitan j of Moscow, and first published in 1765. Since that period it has gone through many large editions, and has been introduced into almost every place of education in the empire. It was strongly recommended to the translator by some of the first dignitaries of the Russian church, as containing a just view of the doctrines believed and taught in their communion.

The translator has endeavoured to state faithfully the ideas contained in the ori-* ginal, and has not unfrequently sacrifivi

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ced elegance to perspicuity. He holds himself answerable only for the fidelity of the translation, not for the accuracy of the writer's definitions and sentiments.

Notes were requisite on some passages, either where the text required illustration to the English reader, or where the quotations from Scripture appeared more apposite in the Slavonian than in the English version.

The Prehminary Memoir will give a concise view of the present state of the ecclesiastical establishment in Russia ; and particularly of the education of the clergy, a point so intimately connected with the prosperity of true religion.

The Appendix contains an account of the origin and present condition of the Russian dissenters, derived from the best Russian publications, as well as from personal observation and enquiry ; and, with regard to one interesting sect, from a Russian manuscript, with which the Author was favoured by a Nobleman of distinction in that country. The particulars in this narrative be-

PREFACE.

vii ing, of course, new to the English reader, it is hoped they will be found satisfactory. The Author trusts that this publication, by affording a more accurate idea of the doctrines and present state of the Russian church than has hitherto been given, will have the effect of exciting in the British nation a lively feeling of Christian regard for the inhabitants of that extensive empire, and will suggest additional motives to unwearied exertion, and fervent prayer in behalf of its numerous tribes, that the fundamental object of the St Petersburg Bible Society may soon be obtained, and " each tribe put in possession of the word of God in its own language."

Contents

rage.

Schools of the Clergy 5

Russian Clergy, Regular and Secular 14^

Part II. Or the Faith of the Gospel 79 Revelation 80

The Holy Scriptures are the Word of God 81

Evidences of the Holy Scriptures being the Word of

God 83

Jesus Christ is the Substance of Holy Scripture ... 88 The Faith of the Gospel as old as the World . . . . 89

Reasons why Sacrifices were abolished 91

Three different States of the Church 94

Why a written Law was given 96

External Persecution of the Church 97

Internal Persecution of the Church 101

The Symbol of Faith 104*

Faith is a hearty reception of the Gospel 106

Justification by Faith without the Works of the Law 108

Mystery of the Holy Trinity 109

Good and Evil Angels 113

Man the Object of Divine Providence 115

The Destination of Man Il6

Original State of Man 118

The Fall of Man 121

Effects of the Fall 123

Man Unable to Deliver Himself 127

Incarnation of the Son of God 129

Chief Reasons of the Incarnation of the Son of God 182

The Person of Christ 136

The Acts of Jesus Christ 138

Resurrection and Ascension of Christ 148

Second Coming of Christ 150

Descent of the Holy Ghost 156

Effects of the Apostles' Preaching . 159

Government of the Church ,167

Mysteries or Ordinances .172

Mysteries of the New Testament 175

Of Baptism ib.

CONTENTS. xi

Page.

The Chrism * .... 178

Of the Eucharist, or Communion 179

How to prepare for partaking of the Communion . 183

Of Repentance 186

Of Ordination 188

Of Marriage 191

The Sanctified Oil 193

Traditions and Ceremonies 194>

Blessed State of the Righteous after the Resurrection 202

RT III. Of the Law of God • 205

Faith without Works is Dead ib.

The Law contained in the Ten Commandments

which God gave to Moses 209

The Law founded on love to God and Man .... 212 Cases of two opposite obligations interferuig .... 214?

The First Commandment 2l6

The Invocation of Saints 22 1

Preventives against Error 223

The Second Commandment 224-

Reverence due to the Pictures of the Saints .... 228 Of such as err in reverencing the Pictures of the

Saints 230

The Third Commandment 231

Blasphemers, Perjured Persons, &c 232

How to use the Name of God 235

The Fear of God . 237

The Fourth Commandment 239

The Fifth Commandment 246

The Sixth Commandment 251

The Seventh Commandment 254«

Tlie Eighth Commandment 257

Antidotes against Theft 262

The Ninth Commandment 263

Antidotes against Lying 265 xii CONTENTS.

Page.

The Tenth Commandment 266

Conclusion of the Explanation of the Commandments ib. Divine Grace necessary to the keeping of God's Commandments 269

Of Prayer 271

Of the Lord's Prayer 273

Illustration of the Lord's Prayer 274?

Appendix, containing an Account of the Origin and

DIFFERENT SeCTS OF DiSSENTERS IN RuSSIA.

Origin, &c 279

I. Of Popoftschins . 298

1. The Starobredsi, or Old Ceremonialists . . . . ib.

2. Diaconoftschins 302

3. Peremazanoftschins, or Re-anointers 303

4. Epefanoftschins 304

5. Tschemaboltsi ib.

II. Of Bezpopoftschins . 305

1. Duhobortsi ib.

2. Pomoryans 330

3. Theodosians 331

4. Philipoftschins . 332

5. Netovtschins jm ib.

6. Pastushkoe Soglasia 333

7. Novojentzi ; . ib.

8. Samokrestschentsi, or Self-baptizers 334

9. Tschuvstviniks ib.

10. Molokans ib.

11. Ikonobortsi ib.

12. Seleznevtschini 335

13. Maxtiiiists 336

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The first dawn of civilization in Russia, does not appear to have commenced until the introduction of Christianity, towards the close of the tenth century. Before that period, the inhabitants were sunk in the deepest ignorance ; and their religion consisted chiefly in the worship of Nature, which they represented under the character of a female. They paid religious homage also to different objects in nature, such as to jire^ which they considered to be the creator of thunder, and called Pericn ; and to the earth, under the name of Volata. At the same time, however, they believed in the immortality of the soul, and a future state of rewards and punishments.

In the year 955, the Grand Princess Olga having visited Constantinople, and being honourably received by the then reigning emperor, Constantine VI. was instructed in the doctrines of

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Christianity ; and, at her own desire, baptized into its faith, by the name of Helena. On her return, she used all the influence in her power to introduce the new religion into Russia; but her exertions, though incessantly employed for upwards of fourteen years, proved insufficient to withdraw her son, the Grand Prince Sveioslaff, from the worship of Pei^un. Her conduct and conversation, however, seem to have made a due impression on the mind of her grandson Vladimir, who^ after her death, embraced the Christian religion, and publicly professed it, by being baptized in 988. This prince was the instrument of effectually bringing over his subjects to the profession of Christianity ; and, from that period, the Catholic and Apostolical faith of the Eastern or Greek Church, together with all its ordinances, rites, and ceremonies, have been preserved among this people, nearly in the same state in which they were at first received and Established. The Roman Pontiffs, indeed, have at different times attempted to impose their creed on the Russians ; but every such attempt has invariably proved abortive : and, to this day, they remain stedfast in the faith of their ancestors *

* It is not to be denied, that some of the Roman Catholic doctrines, particularly that of transubstantiation, have crept into the Greek churcli. Most probably this doctrine was in-

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On Christianity becoming the religion of the Russians, their princes began to have a more immediate intercourse with the sovereigns of othier Christian kingdoms: and, in order to promote the diffusion of knowledge and civilization among their subjects, they invited learned foreigners to settle in their dominions. Of such as accepted their invitations, the greater number were Greeks from Constantinople, who not only assisted in establishing and organizing schools, but zealously propagated the Christian faith throughout the empire, and generally occupied the chief offices in the newly formed church.

By the labours of such men, under the direction and authority of the Grand Princes, many useful books were translated out of the Greek into the Slavonian language, and many schools founded in different parts of the countiy, in which the youth were instructed in the principles of Christianity, and other branches of useful knowledge. In the 12th century, among

troduced by the Catholic priests of the middle ages, the tendency of whose sophistical reasonmgs, the Greek priests were too iUiterate to detect ; for it is quite indisputable, that transubstantiation formed no part of the faith of the prim^itive Greek church, though it is now admitted not only among the Russians, but also in the Eastern churches. See, on this subject, Dr Cevel's Account of the Greek Church, printed m 1722.

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many others, there were two institutions of this kind, one in Kieff, and the other in Smolensk, in which both Greek and Latin were taught ; and even several of the Russian princes of that time spoke and wrote these languages. The names of Yaraslaff of Galitsia, Roman of S?noknsk, Svetopolk of Novogorod, and Constantine of White Russia, are honourably recorded in the Russian annals, as patronizers of learning and the sciences. About this same period, there was a pretty extensive library collected at Vladlmiry for the purpose of promoting civilization, which was afterwards destroyed by accidental fire.*

In the thirteenth century, however, the irruption of the Mongol Tartars, who penetrated westward even as far as Novogorod, swept away all these hopeful appearances, and, for upwards of 200 years, put a stop to all the benevolent exertions of the Russian princes to civilize their subjects. It was only, indeed, on their deliverance from the Tartar yoke by loan Vasillivilch, in the middle of the sixteenth century, that attempts again began to be made to diffuse learning ; and not till the accession of the present

* For some of these, and also for a number of other particulars contained in this Memoir, I am indeVted to a celebrated statistical work in the Russ language, by Profe«sor Ziablqfsh/, published in 180S.

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dynasty of Romanoff to the throne in 1613, that general civilization became an object of the first importance with government.

It is not my intention, however, in this place, to give an account of what has been done of late years by the powerful sovereigns of this mighty empire, to promote general civilization among upwards of forty-four millions of the human race, under their government; but, as a proper introduction to a statement of the doctrine held by the Russian Church, I propose merely to give a concise account of the present state of the clerical schools — of the clergy themselves — the churches and service — monasteries, and form of ecclesiastical government,

1 . The Schools of the clergy, or splrUual schools, \ as they are called, belong to the most ancient institutions for learning in Russia ; for, during the dark ages, as in other countries of Europe, any degree of literary knowledge which existed amongst the Russians, was confined solely to the clergy : and, till the establishment of the public schools in the beginning of last century, they were the only seminaries of education in the empire.

The chief object of these schools is to train up a sufficient number of young men for the priestly

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office ; and, from the time of Peter the Great, none have been admitted into them except sons of the clergy.

In the earliest of the spiritual schools that were , founded at the introduction of Christianity, the Greek and Slavonian languages, and the writings of the Greek fathers, were the principal subjects of study ; but, on the foundation of an academy at Kieff, after the manner of the Polish schools, the Latin became the classical language, and the scholars were taught grammar, rhetoric, philosophy, and divinity. The same course of education was also adopted in the spiritual academy of Moscow, and continued in it till the end of the 16th century.

The state of these schools was much improved by the wise arrangements made by Peter the Great, which were calculated to procure to the sons of the clergy a degree of learning unknown among their fathers. His successors have also considered the proper education of the clergy as an object of the first importance for promoting the civilization and prosperity of their subjects ; and hence, since his time, various changes and regulations have been introduced into the clerical schools. Thus, in 1788, the two seminaries of Novogorod and Alexandroff^ were united, and

* This academy is attached to the monastery of St Alexander

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students of abilities ordered to be sent to the latter from the other clerical seminaries, to be prepared for the office of teachers. In 1797, the spiritual seminaries of Alexandroff and Kazan were denominated academies ; and, together with the former two of Kieff and Moscow, furnished with every thing answerable to their designation, as the first spiritual schools of the empire. The following year, the same course of liberal education which had been adopted in the academy of Alexandroff, was introduced into the other three academies, and in^to all the seminaries. It was also appointed, that the four academies should be particularly appropriated for training up the most hopeful young men to the office of teachers in the spiritual schools. After these arrangements were made, the system of education was again enlarged by order of the Holy Synod, and every class was, at the same time, furnished with a particular set of instructions for directing its studies. By an imperial Ukaz, also, in 1802, a medical class was ordered to be instituted at all

Nevsky, built by Peter the Great, in the vicinity of St Petersburg, from which monastery it takes its name ; but it is also called the Spiritual Academy of St Petersburg. The present Rector of this academy is the Archimandrite P hilar et, who is also the professor of divinity, and has been much distinguished of late years for his learned and eloquent sermons, many of which have been published.

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the academies and seminaries of the clergy; and the several branches of learning tanght in these schools at present are, grammar, rhetoric, natural and moral philosophy, divinity, some parts of the mathematics, history and geography, in the Latin and Russ languages. In the four academies, and in some of the seminaries, the Hebrew, Greek, German, and French languages, are also studied.

The number of spiritual schools in different parts of the empire, is 58 ; of which, four are academies, thirty- six seminaries (one in every diocese, under the particular direction of the bishop), and eighteen inferior schools, in which the Russian language, arithmetic, and the doctrines of Christianity, are the chief subjects of study. These eighteen schools were erected A.D.I 800, at several of the seminaries, and in other parts of the empire, for the sake of those scholars, who were reckoned incapable of pursuing with advantage, the more extended course of education established in the academies and seminaries.

In these fifty-eight spiritual schools, upwards of 26,000 young men are at present educated, principally at the expence of government. The number of scholars in the four academies, is about 4000, with upwards of 50 preceptors ; and, in the thirty-six seminaries, there are above

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20,000 scholars, and 297 teachers. In the eighteen schools, there are nearly 2000 scholars, and SO teachers.

The sons of the clergy are usually sent to these institutions when about ten years of age. They begin with the Latin and Slavonian languages ; and, according to their progress in these, are advanced into the higher classes, to be instmcted in the different branches of science above mentioned. The more advanced students are taught by means of public lectures delivered by the preceptors ; and the younger ones according to the method adopted in common schools. Many of the elementary books are the same with those used in the universities, into which they have been introduced by the German professors ; but their theological studies are confined to the writings of the Greek fathers, such as Chrysostom, Gregory Nazianzen, (kc. and to the works of the Russian divines.*

* Among these, the most distinguished ai*e the voluminous ^^Titings of our author Plalon, late metropolitan of Moscow ; of Demeirius, metropolitan of Rastoff] of Theophanes, archliishop of rieskoff" ; and of Michael, the present archbishop of Tscherniga. The last is a man of profound learning and genuine piety, who, after travelling in foreign countries for his improvement, has raised himself, by his talents and eloquence, from the office of a common priest in the church of Ivan Vain in Moscow, to one of the first dignities of the Russian chiu-ch. He has published several excellent theological

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There are, properly, no regular academical degrees in the seminaries of the clergy ; but I understand it is under consideration to introduce the same mode of education, and the same academical honours, into the academies and seminaries of the clergy, which now exist in the universities and civil academies.

In each of the clerical schools, an annual public examination takes place, under the inspection of the archbishop or bishop, when such of the pupils as have finished their studies have the choice either of taking immediate steps for ordination as secular or parochial clergymen, or of entering into the monastic life ; which latter is often preferred by young men of talents, as it is the only channel for rising to the higher preferments in the Russian church.

The mode of living in these seminaries is in every respect monastic; for the teachers and • overseers are all monks, who have introduced into them a degree of abstemiousness in respect to diet, and of slovenliness in dress and other accommodations, which are hurtful, and not beneficial, as they pretend, to literary pursuits.

Except the four academies, all the spiritual

works, amongst which I have read, with great pleasure, his sermons, and a treatise in two volumes. On ike Old and New Man,

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schools were formerly supported by tythes of corn from the lands belonging to the monasteries and churches ; but, in 1764, the crown took possession of these lands, and appropriated the sum, of 88,000 rubles per annum for their support. At that period, the number of schools was twenty-eight, in which about 6000 scholars were educated ; but, in the course of about twenty years, the scholars increased to 12,000; in consequence of which, the annual sum granted for their support was raised to 77,000 rubles. Soon, however, the continual increase of the number of scholars rendered even this sum insufficient ; and the Emperor Paul, accordingly, in 1797, augmented it to 1 80,000 rubles ; and, by his present Imperial Majesty, Alexander, it was, from the same cause, raised, in 1807, to 362,555 rubles.

These schools have always been of essential advantage to the empire, not only as nurseries for those who are to fill the clerical office, but as they have produced many individuals, by whose services in various civil departments, society at large has been highly benefited.

At present, indeed, there is hardly an institution for education in any part of the empire, in ' which some of the young men brought up in these seminaries are not to be found holding the office

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of teachers ; and, since the year 1 780, more thaR 5000 of them have been permitted to enter the civil service of their country.

Great as has been the liberality of his present Majesty, in doubling the annual allowance formerly granted by government to the support of these schools, they are still destitute of several accommodations indispensible for carrying fully into effect the important object for which they are instituted. Of these, that which is most felt, and which proves one of the greatest hindrances to the successful prosecution of literary and scientific studies, is the want of proper books ; for, though small libraries are attached to some of the principal schools, the greater number have none ; so that the students, though ever so well grounded in the elementary principles of literature and science, are deprived of the means of attaining that comprehensive knowledge which is to he acquired only by an extensive perusal of the best authors on every subject.

Of late years, there have been some excellent books translated from the German, English, and French languages ; but most of the seminaries being at a distance from Petersburg and Moscow, where books are usually published, the students have but few opportunities of obtaining them ; and hence their reading is very circumscribed, being confined mostly to the ancient Greek fathers, many of whose works are translated into the Slavonian,

The candidates for the priesthood being thus trained up from their early years in these secluded retreats, have but few opportunities of mixing in civil society. In consequence of this, on leaving the seminary, and entering into the world, the student is like a foreigner coming into a strange country, with the language and manners of which he has but an imperfect acquaintance. The very dress * he is obliged to wear on his admission to the priestly office, tends to exclude him from mingling with polished company, or such as in Russia is styled enlightened society ; so that, as student and priest, he has but few opportunities of attaining that comprehensive general knowledge, that polijsh of manners, and freedom of address, which are so essential

* The Russian clergy are all dressed in the wide flowing robes of Orientals, and are obliged to wear long beards, and their hair floating upon their shoulders. This gives them a reverend appearance, wliich tends not a little to impress the vidgar with false ideas of their sanctity, and also becomes a bar to their having a free intercourse with people of every condition. To change the dress of the clergy, however, would prove difficult ; for the people look upon it as holy— as the manner in which Christ and his apostles were arrayed, and therefore the only habit in which his ambassadors should appear.

for enabling him to perform, with advantage, the duties of a Christian minister ; and which are to be obtained only by general reading, and a frequent intercourse with civilized society.

P 2. The Russian clergy are divided into Regular and Secula7\ The former are all monks, and the latter are the parochial clergy. The supe-

Irior clergy are divided into metropolitans, archbishops, and bishops, who are indiscriminately styled Archives but the title of metropolitan or bishop is merely personal, and not properly attached to the see ; and, though there be some difference among the superior clergy in denomination, rank, and dress, yet it scarcely ever happens that one Archive is subordinate to another.

Before the time of Peter the Great, the bishops were absolute in their own dioceses ; and though, at consecration, they took a general oath to walk in the spirit of their office, according to the Holy Scriptures and councils of the fathers, yet Peter found it necessary, in 1716, to make their duties and obligations more clear and specific,! as the moral conduct of many of them was

t These obligations refer to the judicious exercise of the powers committed to them — personal conduct — strict cognizance of the monks and clergy luider them — prevention of su-

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highly unworthy their sacred office, and others were remiss in the performance of their spiritual duties.

Promotion to the rank of bishop depends en- ' tirely on the will of the sovereign. When a vacancy takes place in a diocese, the holy legislative synod presents to his Imperial Majesty two or three candidates from among the eldest of the Archimandrites or chiefs of monasteries, out of whom he selects one, and orders him to be ordained an Archire ; though he is not restricted in his choice to any of the candidates brought forward by the holy synod. Thus, the metropolitans, archbishops, and bishops, compose the highest class of the Russian clergy, of whom the greater part in the present day are men of learning, and many df them possessed of distinguished abilities, whose theological writings, especially of late years, have done honour to their profession and country ; but, unfortunately for their literary reputation, they write in a language which is unknown to the other nations of Europe.

From the intercourse which I have had with the higher ranks of the Russian clergy, in different

perfluous building of churches and monasteries — particular duties towards their flock — study of the Scriptures — establishing of schools^ Sec.

* A^y_,if^c6v^^ijvi(}j probably from f^etv^^a, a fold.

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parts of the empire, I cannot express my sentiments of their character in more appropriate terms than those which Dr King employed forty years before me, that " the superior clergy of Russia are men whose candour, modesty, and truly primitive simplicity of manners, would have illustrated the first ages of Christianity."

After the ArchireSy the next in order of dignity are those who in Russia are called Tschornoe Duhovenstvo, or the Black Clergy, to which class belong the Archimandrites, or chiefs of monasteries, from amongst whom the bishops are always chosen ; the HegMinins,^ chiefs of small convents, of which they have the direction ; Zeromonachs-f and Ierodiacons,X who perform divine service in the monasteries ; and, last of all, the Monks.

All the Black Clergy, and also the Archires, according to the regulations of the Greek church, are obliged to lead rigid and recluse lives ; are forbidden animal food ; and are not permitted to marry, after entering into this order. They compose the regular clergy, and consider themselves as superior to the secular priests, in respect both ©f rank and learning ; for the whole powers and

* *iiy\tfAivoi) rulers.

t 'U^of^avoi,x<>h monks, who are priests. % 'h^chnKcvoi, moiik.^. who are deacons.

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dignities of the Russiah church ai-e ekcliusively vested in them.

The secular priests aire called Beloe Duliovenstvo, or the White Clergy, and consist of Protoires,* or, as they were formerly called, Protopopes. Priests, and Deacons, together with the Readers and Sacristans. According to the statement published by the Holy Synod in 180.5, the number of Proioires, Priests, and Deacons, in actual employ, was 44,487 ; and of Readers arid Sacristans, 54,239; in all, 98,726.

The Proioires, Priests, and Deacons, must dll have been educated in the spiritual schools, and must be married before they can be ordained to these offices; but are restricted from marrying widows. The death of their wives, however, does not now prevent them, as formerly, from officiating as priests, though they are not allowed to marry a second time. But they are at liberty to enter into the order of the Black Clergy, by becoming monks ; and thus the way is open before them to the first dignities of the Russian church. Those, again, who desire to marry a second time, must first resign their office in the priesthood,/ and are for ever excluded from that order.

From what has already been mentioned, re-

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specting the education of the clergy, it naturally follows, that the state of learning amongst the secular priests must have undergone a great change for the better since the beginning of th^yi last century. The judicious measures employed by Peter the Great and his illustrious successors, to procure to the clergy a regular education, and to dispel the ignorance and superstition in which every class of their subjects was involved, together with the vigilant and strenuous exertions of the present government in promoting civilization and the interests of religion, have already greatly ameliorated the general state of knowledge and manners among the higher ranks of society, and likewise among the clergy, and must ultimately be productive of the most salutary consequences to the lower orderg of the people.