But the Moscow tsar did not agree to this humiliation and in 1557, together with Exarch Joasaph, sent his ambassador, Archimandrite Theodorite (enlightener of the Lapps) to the CP with rich alms and persistent intercession for a simple confession. As a result, after some delays, in 1562 the successor of Dionysius, Joasaph II, sent a conciliar charter, which allowed Tsar Ivan the Terrible "to be and be called tsar lawfully and honestly"; "the king and sovereign of the Orthodox Christians of the whole world from the East to the West and to the ocean" with his commemoration in the East in the holy deptichs: "May you be among the kings as the Equal-to-the-Apostles and glorious Constantine." Thus poverty and alms did their job: they filled up the canonical ditch between Constantinople and Moscow, which formally lasted 83 years (1479-1562). And the rulers of the fate of Moscow politics in good time raised the question of proclaiming Moscow a patriarchate in all its legal form through the Eastern patriarchs themselves.

Establishment of the Patriarchate

This moment is extremely richly represented by sources and covered in literature. In addition to the History of the Russian Church, vol. 10, Met. Macarius, he is described according to archival materials by prof. Archpriest. P. F. Nikolaevsky ("Kh. Thu". - 1879) and again studied by Prof. A. Y. Shpakov (Odessa, 1912).

Archival sources are: 1) most of all in the Moscow Archive of the Ministry of Information. Affairs. These are the so-called "Greek lists of articles" of the former. Ambassadorial Order. This is followed by: 2) Collection No 703 of the Moscow Synodal (former Patriarchal) Library (extracts from the files of the former Patriarchal Prikaz). 3) Collection of documents in the Solovetsky manuscript No 842 (Library of the Kazan Theological Academy). Of the foreign and foreign (Greek) sources, in addition to the letters of contemporary Eastern hierarchs (Patriarch Jeremiah II, Father Meletius Pigus), scattered in various Russian publications, two memoir sources are especially noteworthy, which came from the pen of two Greek bishops, companions to Moscow of Pat. Jeremiah and accomplices in the establishment of the Russian Patriarchate:

a) Memoirs of Hierotheos, Metropolitan of Monemvasia. Edition in Appendix. to Κ. ΣάθAς. ВιоγρАψικоν σχεδίАσμА Пερί τоυ Пχоυ Ιερεμίоυ В Εν АθήνАις. 1870.

and b) Memoirs of Arsenius Met. Ellasonsky. Printed from Russian. translated by Prof. A. A. Dmitrievsky into "Trud. The Kievan Spirit. Academy", 1898-99.

And the same Arsenius' description of the consecration of Patriarch Job in a ridiculous poetic form (printed in the same place in "Tr. K. D. Ak.")

Memoirs are especially valuable for revealing behind-the-scenes details. In official acts, as always, there is a lot of conventional falsity. This series of documents is supplemented by long-published, so-called:

a) "Statutory Charters on the Establishment of the Patriarchate (printed. in the "Collection of State Letters and Treaties", Vol. II);

b) "Laid Charter of the Moscow Council of 1589". (published in the Nikonov Helmsman of 1653 and in the "Staff of Board");

c) "By the Conciliar Charter of the Eastern Patriarchs 8. V. 1590". (Ibidem, and, in addition, in the new ed. Regеl «Аnalеsta Vuzantino-Russisa» SPb. 1891);

d) The decree of the Council of the Communist Party of 1593 on the place of the Russian Patriarch (in the Slavonic translation published in the "Tablet" of 1656 and in the Russian translation in "Tr. Kiev. Theological Academy" 1865, October).

We do not mention other secondary sources.