Historical review of governance in the Russian Church. From the time of the introduction of Christianity in Russia, the Russian Church was a special district of the metropolitan, belonging to the Patriarchate of Constantinople. At the head of its administration stood the Metropolitan of Kiev, subordinate to the Patriarch of Constantinople. Metropolitans were sent to Russia from Constantinople from the Patriarch, from among the Greeks; if it happened (especially since the thirteenth century) that candidates for the Russian metropolia were elected by a Council from among the Russian hierarchs and by the will of the Grand Duke, then those elected went to the patriarch for confirmation and consecration. In the period of the Russian Church's dependence on Greece, history presents two cases of the appointment of metropolitans independent of the patriarch. Under the Great Prince Yaroslav (1051), after the war with the Greeks, God "put it into the prince's heart" to appoint a metropolitan from among the Russians, and by the Council of Russian hierarchs, Hilarion was ordained, who, however, asked for the blessing of the patriarch. Later, on the occasion of ecclesiastical turmoil in Byzantium and dissatisfaction in Russia with Metropolitan Michael II, the Council of Russian Bishops made Clement Smolyatich metropolitan, under Izyaslav Mstislavich (1147). The latter incident was the cause of many wrangling and ecclesiastical turmoil in Russia. However, the dependence of the Russian metropolitan on the patriarch was almost limited to this, and even to the sending of a special tribute to the patriarch; as a result of the independence of Russia and its remoteness from Byzantium, the Russian Church was free from the interference of the patriarch in its internal affairs. From the time of the conquest of Russia by the Mongols, the metropolitans had to come to the khans for confirmation in their rank. After the devastation of Kiev by the Tatars, the cathedra of the metropolitans was transferred first to Vladimir, the city of the Grand Duke (in 1299 under Metropolitan Maximus), and then, under St. Peter, to Moscow (1325), although the metropolitans retained their former title of Kiev and All Russia. This resettlement of the metropolitans to Moscow, which greatly contributed to its elevation and the unification of fragmented Russia, aroused discontent in Poland and Lithuania, which had taken possession of the lands of southwestern Russia, and led to the division of one Russian metropolia into two. At the insistence of the Polish kings (Casimir) and the Lithuanian princes (Olgerd and especially Vytautas) in the fourteenth and fifteenth centuries, the patriarchs temporarily installed special metropolitans in the southwestern Russian regions, so that two or even three metropolitans appeared in Russia at the same time, which caused great turmoil in the Russian Church. However, not wishing a final division in the administration of the Russian Church, the patriarchs nevertheless tried, after such a temporary concession of theirs, to unite it again under the authority of one metropolitan (of Moscow). Finally, in 1458, the Lithuanian princes managed to finally separate their Russian possessions from the Moscow Metropolia and establish in them a special Metropolitan of Kiev, who was also dependent on the Patriarch of Constantinople, until the time of the subordination of the Kievan Metropolia to the All-Russian Patriarch in 1689 (after the annexation of Little Russia to Russia). Meanwhile, at about the same time, the Moscow Metropolia became autocephalous, independent of the Patriarch of Constantinople. Because of the difficulties in relations with Constantinople, which was besieged by the Turks, and unfavorable rumors about the faithfulness of the patriarchs to Orthodoxy (after the Union of Florence), the Council of Russian Hierarchs in 1448 elected and ordained St. Jonah as metropolitan, without any relations with the patriarch. All subsequent Russian metropolitans were also ordained. In this way, the Russian Church, without breaking the union with the Greek, became completely independent; the Eastern patriarchs were also forced to agree to this position; The Russian metropolitan was ordained, in hierarchical order, the first after the Patriarch of Jerusalem. At the end of the sixteenth century, the Russian metropolia was elevated to the level of patriarchy, on the advice of Tsar Fyodor Ioannovich with the clergy and boyars, and with the conciliar consent of the Eastern patriarchs. The first Russian Patriarch was Job (who had previously been Metropolitan of All Russia), who was appointed by Patriarch Jeremiah of Constantinople in Moscow in 1589. several new dioceses were also opened. Apart from the privilege of honor, the new patriarchal dignity did not add to the Russian primate a new power and special rights to govern the Russian Church, in comparison with the power and rights of the former dignity of a metropolitan. Likewise, the newly established metropolitans in the patriarchal district enjoyed only this honorary title, not differing in the degree of authority from other diocesan bishops. (There were 10 Russian patriarchs: Job, Hermogenes, Philaret, Josaph, I. Joseph, Nikon, Joseph II, Pitirim, Joachim, Adrian). After the death of Patriarch Adrian (1700), Emperor Peter the Great, who had already conceived the transformation of the church administration in accordance with the state one, did not convene a Council to elect a new patriarch, but entrusted the performance of the patriarchal office (locum tenens) to the Ryazan metropolitan Stephen Yavorsky; and in 1718, when collegiums were established in the empire instead of the previous orders, a decree was issued to establish a Spiritual Collegium. In 1720, the statute for the proposed establishment (spiritual regulations) was ready, and on February 14, 1721, the ceremonial opening of the Ecclesiastical Collegium followed, which was soon renamed the Holy Governing Synod. Peter the Great informed the Eastern patriarchs of this change in the administration of the Russian Church by his letter, who in their letters of reply (1723) legitimized and confirmed the Holy Synod. The Synod recognized him as their brother in Christ, having equal authority and rank in the church hierarchy with each of them. In this way, the Holy Synod acquired full canonical significance in the universal Church. The reasons that prompted Peter the Great to transform one-man administration into collegial were expressed in the spiritual regulations. "A conciliar government," it says, "is more perfect and better than a one-man government, and especially in a monarchical state, which is our Russian government," because: a) it is more reliable to know the truth and the truth to many persons than to one; b) the decision of the Council can be more impartial and more free from the influence of strong persons than the decision of one person ("the free spirit has in itself for justice and does not find in it a place for partiality, deceit, covetous judgment"); c) a conciliar decision acquires greater authority and morally binding force than the sentence of one person; d) under conciliar administration, things go on unceasingly ("in an unstoppable course"), while the studies of one person can be interrupted by his illness and death. Moreover, e) collegial spiritual administration does not provide an opportunity for any of the spiritual rulers to become, in the eyes of the people, a kind of second monarch equal to the Sovereign, and, consequently, does not give place to the autocracy of such an ecclesiastical ruler, which is dangerous for the state. "It is also great that from the conciliar government the fatherland should not fear revolts and confusion, the Jacobs come from one spiritual ruler of their own. For the common people do not know how spiritual power differs from autocratic power, but they are amazed at the honor and glory of the great supreme pastor and think that such a ruler is the second sovereign, equal to the Autocrat, or even greater than him, and that the spiritual rank is another and better state, and this is the way of thinking of itself. What then, when the spittle of power-hungry spiritual conversations are added and fire is put on dry blight? And when some kind of strife is heard between them, all the spiritual rather than the worldly ruler, even blindly and foolishly, agree and flatter themselves that they will fight according to God Himself." In confirmation of this, Byzantine history and Papal lust for power are pointed out. "May we not remember similar and former swings." The President of the Collegium does not in himself have any fame that surprises the people, nor does he have any special power, and in the event of a trial against him, "even if he sinned nobly," there is no need to convene a Council and turn to the side, because he is subject to the judgment of the same Collegium (Dukh. Reglam.). "And when the people still see that this conciliar government has been established by the monarch and the senate verdict, then they will remain in their meekness and will greatly postpone the hope of having help for their revolts from the spiritual rank." Finally, f) the conciliar government is a kind of school of spiritual government, from which worthy church rulers, i.e. diocesan bishops, can be elected.

St. Synod

Historical review of governance in the Russian Church. From the time of the introduction of Christianity in Russia, the Russian Church was a special district of the metropolitan, belonging to the Patriarchate of Constantinople. At the head of its administration stood the Metropolitan of Kiev, subordinate to the Patriarch of Constantinople. Metropolitans were sent to Russia from Constantinople from the Patriarch, from among the Greeks; if it happened (especially since the thirteenth century) that candidates for the Russian metropolia were elected by a Council from among the Russian hierarchs and by the will of the Grand Duke, then those elected went to the patriarch for confirmation and consecration. In the period of the Russian Church's dependence on Greece, history presents two cases of the appointment of metropolitans independent of the patriarch. Under the Great Prince Yaroslav (1051), after the war with the Greeks, God "put it into the prince's heart" to appoint a metropolitan from among the Russians, and by the Council of Russian hierarchs, Hilarion was ordained, who, however, asked for the blessing of the patriarch. Later, on the occasion of ecclesiastical turmoil in Byzantium and dissatisfaction in Russia with Metropolitan Michael II, the Council of Russian Bishops made Clement Smolyatich metropolitan, under Izyaslav Mstislavich (1147). The latter incident was the cause of many wrangling and ecclesiastical turmoil in Russia. However, the dependence of the Russian metropolitan on the patriarch was almost limited to this, and even to the sending of a special tribute to the patriarch; as a result of the independence of Russia and its remoteness from Byzantium, the Russian Church was free from the interference of the patriarch in its internal affairs. From the time of the conquest of Russia by the Mongols, the metropolitans had to come to the khans for confirmation in their rank. After the devastation of Kiev by the Tatars, the cathedra of the metropolitans was transferred first to Vladimir, the city of the Grand Duke (in 1299 under Metropolitan Maximus), and then, under St. Peter, to Moscow (1325), although the metropolitans retained their former title of Kiev and All Russia. This resettlement of the metropolitans to Moscow, which greatly contributed to its elevation and the unification of fragmented Russia, aroused discontent in Poland and Lithuania, which had taken possession of the lands of southwestern Russia, and led to the division of one Russian metropolia into two. At the insistence of the Polish kings (Casimir) and the Lithuanian princes (Olgerd and especially Vytautas) in the fourteenth and fifteenth centuries, the patriarchs temporarily installed special metropolitans in the southwestern Russian regions, so that two or even three metropolitans appeared in Russia at the same time, which caused great turmoil in the Russian Church. However, not wishing a final division in the administration of the Russian Church, the patriarchs nevertheless tried, after such a temporary concession of theirs, to unite it again under the authority of one metropolitan (of Moscow). Finally, in 1458, the Lithuanian princes managed to finally separate their Russian possessions from the Moscow Metropolia and establish in them a special Metropolitan of Kiev, who was also dependent on the Patriarch of Constantinople, until the time of the subordination of the Kievan Metropolia to the All-Russian Patriarch in 1689 (after the annexation of Little Russia to Russia). Meanwhile, at about the same time, the Moscow Metropolia became autocephalous, independent of the Patriarch of Constantinople. Because of the difficulties in relations with Constantinople, which was besieged by the Turks, and unfavorable rumors about the faithfulness of the patriarchs to Orthodoxy (after the Union of Florence), the Council of Russian Hierarchs in 1448 elected and ordained St. Jonah as metropolitan, without any relations with the patriarch. All subsequent Russian metropolitans were also ordained. In this way, the Russian Church, without breaking the union with the Greek, became completely independent; the Eastern patriarchs were also forced to agree to this position; The Russian metropolitan was ordained, in hierarchical order, the first after the Patriarch of Jerusalem. At the end of the sixteenth century, the Russian metropolia was elevated to the level of patriarchy, on the advice of Tsar Fyodor Ioannovich with the clergy and boyars, and with the conciliar consent of the Eastern patriarchs. The first Russian Patriarch was Job (who had previously been Metropolitan of All Russia), who was appointed by Patriarch Jeremiah of Constantinople in Moscow in 1589. several new dioceses were also opened. Apart from the privilege of honor, the new patriarchal dignity did not add to the Russian primate a new power and special rights to govern the Russian Church, in comparison with the power and rights of the former dignity of a metropolitan. Likewise, the newly established metropolitans in the patriarchal district enjoyed only this honorary title, not differing in the degree of authority from other diocesan bishops. (There were 10 Russian patriarchs: Job, Hermogenes, Philaret, Josaph, I. Joseph, Nikon, Joseph II, Pitirim, Joachim, Adrian). After the death of Patriarch Adrian (1700), Emperor Peter the Great, who had already conceived the transformation of the church administration in accordance with the state one, did not convene a Council to elect a new patriarch, but entrusted the performance of the patriarchal office (locum tenens) to the Ryazan metropolitan Stephen Yavorsky; and in 1718, when collegiums were established in the empire instead of the previous orders, a decree was issued to establish a Spiritual Collegium. In 1720, the statute for the proposed establishment (spiritual regulations) was ready, and on February 14, 1721, the ceremonial opening of the Ecclesiastical Collegium followed, which was soon renamed the Holy Governing Synod. Peter the Great informed the Eastern patriarchs of this change in the administration of the Russian Church by his letter, who in their letters of reply (1723) legitimized and confirmed the Holy Synod. The Synod recognized him as their brother in Christ, having equal authority and rank in the church hierarchy with each of them. In this way, the Holy Synod acquired full canonical significance in the universal Church. The reasons that prompted Peter the Great to transform one-man administration into collegial were expressed in the spiritual regulations. "A conciliar government," it says, "is more perfect and better than a one-man government, and especially in a monarchical state, which is our Russian government," because: a) it is more reliable to know the truth and the truth to many persons than to one; b) the decision of the Council can be more impartial and more free from the influence of strong persons than the decision of one person ("the free spirit has in itself for justice and does not find in it a place for partiality, deceit, covetous judgment"); c) a conciliar decision acquires greater authority and morally binding force than the sentence of one person; d) under conciliar administration, things go on unceasingly ("in an unstoppable course"), while the studies of one person can be interrupted by his illness and death. Moreover, e) collegial spiritual administration does not provide an opportunity for any of the spiritual rulers to become, in the eyes of the people, a kind of second monarch equal to the Sovereign, and, consequently, does not give place to the autocracy of such an ecclesiastical ruler, which is dangerous for the state. "It is also great that from the conciliar government the fatherland should not fear revolts and confusion, the Jacobs come from one spiritual ruler of their own. For the common people do not know how spiritual power differs from autocratic power, but they are amazed at the honor and glory of the great supreme pastor and think that such a ruler is the second sovereign, equal to the Autocrat, or even greater than him, and that the spiritual rank is another and better state, and this is the way of thinking of itself. What then, when the spittle of power-hungry spiritual conversations are added and fire is put on dry blight? And when some kind of strife is heard between them, all the spiritual rather than the worldly ruler, even blindly and foolishly, agree and flatter themselves that they will fight according to God Himself." In confirmation of this, Byzantine history and Papal lust for power are pointed out. "May we not remember similar and former swings." The President of the Collegium does not in himself have any fame that surprises the people, nor does he have any special power, and in the event of a trial against him, "even if he sinned nobly," there is no need to convene a Council and turn to the side, because he is subject to the judgment of the same Collegium (Dukh. Reglam.). "And when the people still see that this conciliar government has been established by the monarch and the senate verdict, then they will remain in their meekness and will greatly postpone the hope of having help for their revolts from the spiritual rank." Finally, f) the conciliar government is a kind of school of spiritual government, from which worthy church rulers, i.e. diocesan bishops, can be elected.

The composition of St. Synod

Initially, according to the spiritual regulations, the Holy Scriptures. The Synod consisted of 11 members: a president, two vice-presidents, 4 councilors and 4 assessors. The first president was Stefan Yavorsky. Among its members were bishops, abbots of monasteries, and archpriests from the white clergy. For greater freedom of voice for all members of the Synod, it was decreed that the abbots of monasteries and archpriests should not be appointed members of the Synod at the same time as their bishops ("so that one person would not be made up of two persons"). From 1726, the president began to be called the first member, and the rest were members of the Holy Synod. Synod and simply present. In subsequent times, the composition of the Holy Synod. The Synod varied both in the number of members and in their rank. In 1726, it was ordered to have six members of the Holy Synod. Synod and only from bishops; and according to the staff of 1764, it was supposed to have in the Holy Synod. Synod of three bishops, two archimandrites, and one archpriest. From the end of the last century, archimandrites ceased to be appointed members of the Holy Synod. Synod. According to the staff of 1818, the Synod was supposed to have seven members. At present, St. The Synod consists only of bishops. Some of them are appointed to attend the Holy Synod. The Synod forever, while others (from the diocesan bishops) are called only temporarily. Some of them are granted by the Supreme Authority the title of Members of the Synod, which they retain for life, as an honorary title, even if they have never been summoned to the sessions of the Synod for some reason. Others who sit in the Synod are called those present. Among the permanent members of the Holy Synod. All the metropolitans and the exarch of Georgia (the archbishop of Kartali and Kakheti) belong to the Synod. However, the permanent members of the Holy Synod. Not everyone of the Synod takes part in its sessions on a regular basis, and some are summoned from their dioceses to attend the Synod for a term, and then are expelled from it again; others (like the Exarch of Georgia) are not summoned at all, or are rarely summoned.

The rights and duties of the members of the Holy Synod. Synod and those present in it

Summoning the members of the Holy Synod. The Synod and those present at its sessions, as well as their suspension from work in it, is carried out by the Highest command. Upon assuming office, each member of the Synod and those temporarily present takes an oath that in all matters he will seek the most essential truth and the most essential truth, and act according to the statutes determined by the consent of the spiritual government and the permission of the Tsar's Majesty; - that he will act according to his conscience, "not working for partiality, not being sick with enmity, envy and stubbornness, and simply being captivated by passions"; - that in cases of perplexity he will seek understanding and knowledge from the Holy Scriptures and the conciliar canons and the consent of the great ancient teachers; - that he will be a faithful, good and obedient servant to the Tsar and His lawful heirs, protect His rights and interests in every possible way, keep it secret and not reveal to anyone what will be commanded; finally, he swears to confess "the ultimate judge of this spiritual Collegium of the All-Russian Monarch Himself", the Sovereign Emperor. Summoned to attend the Holy Synod. A person is obliged to appear at all its sessions, which must be held every Monday, Wednesday and Friday, with the exception of summer time, when the number of sessions is reduced (in June and July there is one session a week, and in August - two), and some weeks of Great Lent. Those present in St. The members of the Synod, permanent and temporary, are not exempted for the duration of their presence from the administration of those departments and institutions that are entrusted to them; therefore, the decrees of the Holy Synod. The Synod concerning their departments are issued in their name. They sit in the Holy Synod. The Synod according to hierarchical degrees and, in equal degree, according to the seniority of ordination; but all, not excluding the first member (He occupies the first, but not the chairman's place), have an equal vote. The consent of all members is required for a decision to be rendered; in the event of disagreements that cannot be resolved, at the suggestion of the Ober-Procurator, the case is reported to the Emperor. Members of the Holy Synod. The Synod has the right to announce oral Imperial commands to the Synod, which carries them out by its decrees. Members of the Holy Synod. The Synod enjoy the privileges of honor over persons of the same rank as them.

The meaning of the Holy Scriptures. Synod in the Church and in the State

Having replaced the All-Russian Patriarch, St. The Synod in the hierarchy of the Universal Church took a place equal to that of the other four patriarchs and received their rights. "He has the power to create and accomplish the four Apostolic Holy Patriarchal Sees," the Eastern Patriarchs confirmed in their letters. Therefore, where the name of the Patriarch is supposed to be commemorated in the rite of divine services, the Holy Synod is commemorated. Synod. In matters concerning the universal Church, he is the representative of the Russian Church and on her behalf communicates with the governments of other local Churches. With regard to the Russian Church proper, St. The Synod received power and authority, in the words of the Ecclesiastical Regulations, "almost greater than that of the Patriarch, since the Council," that is, it combined in itself the power not only of the Patriarch, but also of the local Council, the highest administrative, judicial, and legislative power. "This spiritual conciliar government has to administer all spiritual affairs in the All-Russian Church," wrote Emperor Peter I in his manifesto, "and we command all our faithful subjects, of all ranks, spiritual and temporal, to have this as an important and powerful government, and to ask for the utmost spiritual affairs of administration, decisions and accomplishments, and to be content with his definite judgment and to listen to his decrees in everything, under great punishment for resistance and disobedience." In relation to the Supreme Authority of the Holy Trinity. The Synod is the supreme institution through which the autocratic power of the Sovereign Emperor acts in church administration, who, as a Christian Sovereign, is the supreme defender and guardian of the dogmas of the prevailing faith and the guardian of orthodoxy and every holy deanery in the Church. (Holy Laws, Vol. I, Basic Laws, Articles 42-43). Among other government institutions in the state of St. Catherine. The Synod is placed on a par with the Governing Senate. According to the decree of Peter the Great, in matters concerning the ecclesiastical and state departments together, the Synod and the Senate had to agree, and their general decisions were submitted to the Tsar for approval; and in the absence of the Sovereign, they received the force of the decisions of the Supreme Power. However, in subsequent reigns, the importance of the Synod together with the Senate weakened. Thus, during the reign of Empress Catherine I, both of them were subordinate to the Supreme Privy Council, and all the affairs that were to come from them to the Tsar went to this Council; the Synod and the Senate were even deprived of the name "governing". After the abolition of the Supreme Soviet, they were placed in the same position in relation to the Cabinet of Ministers, established under Empress Anna Ioanovna. At this time, the Senate acquired predominant importance over the Holy Synod. Synod, so that he considered himself entitled to publish, in addition to the Holy Synod. Decisions on such cases as concerned the latter's department. At the beginning of the reign of Empress Elizabeth Petrovna, who abolished the Cabinet of Ministers, the former significance and rights of the Holy Synod of Bishops of the Russian Federation. Synod and Senate, as the highest governmental institutions in the Empire, and their mutual relations were restored. Their conferences ceased with the establishment of the Ministries. Note. St. The Synod and the Governing Senate communicate with each other directly through the authorities (St. Z., I. Uchr. Sen. 188).

The power of St. Synod

The Department of the Holy Synod. All institutions of the Russian Orthodox Church, its ministers, and all its members in general, as far as spiritual matters concern them, are subject to the Synod. In the same sense, foreign clergymen of the Orthodox faith who come to Russia to reside are subject to its jurisdiction. According to the spiritual regulations, St. The Synod mainly sees to it that everything in the Russian Orthodox Church is in accordance with Christian law, and that the Orthodox have all the means to succeed in faith and piety. As the legislative power in the Russian Church, St. The Synod: issues decrees concerning the preservation, affirmation and spread of the Orthodox faith, the elevation of the religious and moral life of Orthodox Christians; it examines and approves for general guidance the expositions of Orthodox teaching (e.g., catechisms); it establishes new feasts (and, in extreme cases, fasts) in the Russian Church, examines and bears witness to the holiness of the deceased God-pleasers (their canonization), holy relics, miraculous holy icons, and miracles in general, establishes the veneration of saints, introduces new church services, prayers and church rites (e.g., processions of the cross), or corrects existing ones; it explains the canons of the universal Church; In accordance with the basic provisions and the spirit of the canons, it issues new rules for church improvement and management, statutes of various church institutions. The new decrees of the Holy Synod. The Synod receives the force of law in the state with the permission and approval of the Sovereign. St. The Synod also participates in state legislation on subjects relating to both spiritual and secular affairs. As the supreme governmental authority, St. The Synod has the main guardianship of the well-being and well-being of the Russian Church, the supreme supervision of all its institutions and persons, of spiritual enlightenment in it, of church property. He gives final decisions in cases of misunderstandings concerning church administration, and in all the most important church questions and affairs. He carries out the Highest commands concerning the administration of the Orthodox Church, and through him all matters that require the Highest resolution and approval ascend to the Tsar. (About private affairs subject exclusively and directly to the governmental authority of the Holy Synod will be spoken of in the articles concerning these cases). As the highest spiritual judicial authority, St. The Synod judges (in cases subject to the jurisdiction of the spiritual court) its members and bishops (for whom it is the only judicial instance), makes decisions on appeals and private complaints against diocesan spiritual courts, in particular, the rulings of these courts on the dissolution of marriages and on the recognition of the invalidity of marriages go back to it in the revision procedure (with a few exceptions); exclusively his authority has the right to impose the highest ecclesiastical punishment - excommunication from the Church. As representing the Russian Church, St. The Synod communicates with the governments of other Orthodox Local Churches.

Persons and institutions at the Holy Synod. Synod

The Department of the Holy Synod. All institutions of the Russian Orthodox Church, its ministers, and all its members in general, as far as spiritual matters concern them, are subject to the Synod. In the same sense, foreign clergymen of the Orthodox faith who come to Russia to reside are subject to its jurisdiction. According to the spiritual regulations, St. The Synod mainly sees to it that everything in the Russian Orthodox Church is in accordance with Christian law, and that the Orthodox have all the means to succeed in faith and piety. As the legislative power in the Russian Church, St. The Synod: issues decrees concerning the preservation, affirmation and spread of the Orthodox faith, the elevation of the religious and moral life of Orthodox Christians; it examines and approves for general guidance the expositions of Orthodox teaching (e.g., catechisms); it establishes new feasts (and, in extreme cases, fasts) in the Russian Church, examines and bears witness to the holiness of the deceased God-pleasers (their canonization), holy relics, miraculous holy icons, and miracles in general, establishes the veneration of saints, introduces new church services, prayers and church rites (e.g., processions of the cross), or corrects existing ones; it explains the canons of the universal Church; In accordance with the basic provisions and the spirit of the canons, it issues new rules for church improvement and management, statutes of various church institutions. The new decrees of the Holy Synod. The Synod receives the force of law in the state with the permission and approval of the Sovereign. St. The Synod also participates in state legislation on subjects relating to both spiritual and secular affairs. As the supreme governmental authority, St. The Synod has the main guardianship of the well-being and well-being of the Russian Church, the supreme supervision of all its institutions and persons, of spiritual enlightenment in it, of church property. He gives final decisions in cases of misunderstandings concerning church administration, and in all the most important church questions and affairs. He carries out the Highest commands concerning the administration of the Orthodox Church, and through him all matters that require the Highest resolution and approval ascend to the Tsar. (About private affairs subject exclusively and directly to the governmental authority of the Holy Synod will be spoken of in the articles concerning these cases). As the highest spiritual judicial authority, St. The Synod judges (in cases subject to the jurisdiction of the spiritual court) its members and bishops (for whom it is the only judicial instance), makes decisions on appeals and private complaints against diocesan spiritual courts, in particular, the rulings of these courts on the dissolution of marriages and on the recognition of the invalidity of marriages go back to it in the revision procedure (with a few exceptions); exclusively his authority has the right to impose the highest ecclesiastical punishment - excommunication from the Church. As representing the Russian Church, St. The Synod communicates with the governments of other Orthodox Local Churches.

Ober - the procurator of the Holy Synod. Synod