The first reforms of Peter 1. The role of the conversion activity of the emperor. Transformations of power structures

For all connoisseurs of Russian history, the name Peter 1 will forever remain connected with the period of reforming almost all spheres of life of Russian society. And one of the most important in this turn was a military reform.

The whole period of his reign Peter the Great fought. All his military campaigns were directed against serious opponents - Sweden and Turkey. And in order to lead endless exhaustive, and, moreover, offensive wars need a well-equipped combat-ready army. Actually, the need to create such an army and was the main reason Peter's first military reforms. The process of transformation was not simultaneous, each of his stage was held at one time and was caused by certain events during the fighting.

It is impossible to say that the king began reforming the army from scratch. Rather, he continued and expanded military innovations, conceived by his father Alexei Mikhailovich.

So let's consider Peter's military reforms 1 briefly on points:

Reforming shooting troops

In 1697, the shooting shelves, which were the basis of the army, were disbanded, and subsequently abolished at all. They were simply not ready to keep permanent hostilities. In addition, the Streetsky Bunty undermined the confidence of the king. Instead of Streltsov in 1699, three new regiments were formed, which were also worked out by also the sucked regiments of ingenic building and recruits.

Introduction of recruitment uncensity

In 1699, a new system of the recruitment of the army was introduced in the country - the recruitment service. Initially, recruit sets were carried out only as needed and regulated by special decrees in which they were negotiated this moment The number of recruits. The service was lifelong. The basis of the recruit sets was the consistent class of peasants and citizens. New system allowed to create a numerous permanent army in the country, which had a significant advantage over European hired troops.

Changing the Military Training System

Since 1699, the training of soldiers and officers began to hold in a single raising charter. The focus was made on permanent military training. In 1700, the first military school for officers was opened, and in 1715 - the Naval Academy in St. Petersburg.

Changes in the organizational structure of the army

The army was officially divided into three kinds of troops: infantry, artillery and cavalry. The whole structure of the new army and fleet was reduced to uniformity: brigades, shelves, divisions. The army business management was transferred to four orders. Since 1718, the Military Collegium becomes the highest military authority.

In 1722, a chance of ranks was created, which clearly structured the military rank system.

Re-equipment of the army

Peter I began to arm the infantry with flint guns with a bayonet of a single caliber and swords. With it, new samples of artillery guns and ammunition were developed. The newest types of ships were created.

As a result of the military reforms of Peter 1, a rapid growth of the economy began in Russia. After all, in order to provide such army Mahina, we needed new steel and weapons, plants for the production of ammunition. As a result, by 1707, the dependence of the state from the import of weapons from Europe was completely eliminated.

The main results of the reform were to create a numerous and well-trained army, which allowed Russia to start an active military rivalry with Europe and get out of it the winner.

The era of Peter the Great in the life of the Russian Church is full of historical content. First, it was obvious and adopted new forms as the attitude of the church to the state and the church management. Secondly, the inner church life was noted by the struggle of theological views (for example, a dispute acquaintance of us about the liberation between the Velibor and Malorussian clergy and other disagreements). Thirdly, the literary activities of representatives of the Church revived. In my presentation we will touch only the first of these items, because the second has a special church-historical interest, and the third is considered in the history of literature.

Consider first the measures of Peter I, which were established by the relationship of the church to the state and general order church management; Then we turn to private measures regarding church affairs and clergy.

The attitude of the church to the state to Peter I in the Moscow state was not accurately determined, although at the church cathedral of 1666-1667. Greeks were fundamentally recognized as the main power of secular power and denied the right of hierarchs to interfere in secular affairs. The Moscow Sovereign was considered the Supreme Patron of the Church and took an active part in church affairs. But the church authorities were called for participation in the state administration and influenced it. The struggle of the church and secular authorities, familiar West, Rus did not know (there was no, strictly speaking, and in Nikon). The huge moral authority of Moscow patriarchs did not seek to replace the authority of state power, and if he was heard from the Russian hierarch, the voice of a protest (for example, Metropolitan Philip against Ivan IV), he did not go with the moral soil.

Peter I grew not under such strong influence Theological science and not in such a pious atmosphere, as his brothers and sisters grew. From the very first steps of his conscious life, he agreed with "Heretics by the Germans" and, although he remained Orthodox in convictions by a person, but he was freer for many rises than ordinary Moscow people, and seemed infected with "heresy" in the eyes of old-fashioned jealousness of piety. It is safe to say that Peter from his mother and from the conservative Patriarch of Joachim (mind 1690) has repeatedly met condemnation for his habits and acquaintance with heretics. Under Patriarch Adriana (1690-1700), weak and loose man, Peter met no more sympathy with his innovations, followed by John and Adrian forbade Brazing, and Peter thought to make it mandatory. At the first decisive innovations of Peter, all the protesters against them, seeing heresy in them, were looking for a moral support in the authority of the church and indignged to Adriana, who was unwell silent, in their opinion, when he should be for the wrong behavior. Adrian really did not interfere with Peter and was silent, but he did not sympathize with reforms, and his silence, in essence, was a passive form of the opposition. Minor in itself, the Patriarch became uncomfortable for Peter, as the center and the uniting principle of all protests, as a natural representative of not only church, but also public conservatism. The patriarch, strong willow and spirit, could be a powerful opponent of Peter I, if it became on the side of the conservative Moscow worldview, condemned the entire social life on immobility.

Understanding this danger, Peter, after the death of Adrian, was in no hurry with the election of a new patriarch, and the Ryazan Metropolitan Stephen Javorsky, a scholar of Malorus, appointed the "location of the Patriarchy Patriarch". The management of the patriarchal economy passed into the hands of specially appointed secular faces. There is no need to assume how some do that, that's right after the death of Adrian Peter decided to abolish the patriarch. Rather, think that Peter simply did not know what to do with the election of the Patriarch. Peter treated the Great Russian clergy with some distrust, because it was convinced many times how it does not sympathize with reforms. Even the best representatives of the ancient Russian hierarchy, who managed to understand the entire nationality of Peter I's foreign policy and helped him as they could (Mitrofan Voronezh, Tikhon Kazan, Job Novgorodsky), and those were against the cultural innovations of Peter. Choose the patriarch from the medium of Velikors for Peter meant to risk creating a terrible opponent. Malorussian clergy held herself differently: it itself was influenced by Western culture and science and sympathized with the innovations of Peter I. But to put Malorus Patriarch was impossible because during the Patriarch of Joachim, the Malorusky theologians were compromised in the eyes of Moscow society, as people with Latin delusions; For this, even the persecution was erected on them. The construction of Maloros to the patriarchal throne would be therefore to the general temptation. In such circumstances, Peter I decided to stay without the Patriarch.

There is temporary such order of church management: at the head of the church administration, Stefan Yavorsky and a special institution, a monastery order, with secular persons at the chapter; Supreme authority in the affairs of religion recognized the Council of Hierarchs; Peter himself, as well as the previous state trucks, was the patron saint of the Church and took a living participation in its management. This participation of Peter led to the fact that in church life, the bishops of the Malorossa began to play an important role, before chanting. Despite the protests and in Russia, and at the Orthodox East, Peter constantly advanced the Bishops' departments of Malorussian scientists of monks. Velikoruskoye, poorly educated and hostile reform, the clergy could not be an assistant to Peter I, while Malororsia, who had a wider mental horizon and grew up in the country, where Orthodoxy had forced to the active struggle with Catholicism, brought up the best understanding of the tasks of the clergy and the habit of wide activity. In his dioceses, they did not sit back, but turned in Orthodoxy foreigners, acted against the split, started schools, cared for the life and morality of the clergy, found time and for literary activities. It is clear that they more met the desires of the converter, and Peter I appreciated them more than those spiritual persons from Velikors, whose narrow views often became on the road. You can cite a long number of Names of Maloros-bishops who have won prominent places in the Russian hierarchy. But especially remarkable from them: Amented above Stephen Yavorsky, St. Dmitry, Metropolitan Rostovsky and, finally, under Peter - Bishop Pskovsky, subsequently Archbishop Novgorod. It was a very capable, alive and energetic person, prone to practical activity much more than an abstract science, but quite educated and studied theological science not only in the Kiev Academy, but also in the Catholic colleges of Lviv, Krakow and even Rome. The scholastic theology of Catholic schools did not affect the living mind of Feofan, on the contrary, - settled in it dislike for scholasticism and Catholicism. Without receiving satisfaction in the Orthodox theological science, then poorly developed, Feofan from Catholic doctrines turned to the study of Protestant theology and, fond of them, learned some Protestant views, although he was an Orthodox monk. This inclination to the Protestant worldview, on the one hand, was reflected in the theological treatises of Feofan, and on the other hand, helped him get close to Peter I in views on reform. The king, which erected at Protestant culture, and a monk, who ended his education at the Protestantology, perfectly understood each other. Recomparing to Feofan for the first time in Kiev in 1706, Peter in 1716 summoned him to St. Petersburg, made him his right hand In the case of church governance and defended from all the attacks by other clergy, who has noticed the Protestant Spirit in Petra. Feofan, in his famous sermons, was an interpreter and apologue of Peter's reforms, and in his practical activity was a sincere and helper capable.

Fefan and belongs to the development and, maybe even the most thought of the new plane of the church management, which was stopped by Peter I. For more than twenty years (1700-1721), temporary confusion continued, in which the Russian church was governed without a patriarch. Finally, on February 14, 1721, the discovery of the "Holy Governing Synod" was made. This spiritual board forever replaced the patriarchant power. In the leadership, she was given a spiritual regulation compiled by Feofan and edited by Peter I. In the regulations, frankly indicated the imperfection of the sole department of the Patriarch and political inconveniences arising from exaggeration of the authority of the patriarchal power in state affairs. The collegial form of church management was recommended as the best in all respects. The composition of the Synod according to the regulations is determined as follows: the president, two vice-presidents, four advisors and four assessors (their representatives of the black and white clergy were among them). Note that the composition of the Synod was similar to the composition of the secular colleges. The persons held at the Synod were the same as during the colleges; The representative of the sovereign person in the Synod was the Ober-Prosecutor, with the Synod there was a whole department of fiscals, or inquisitors. The external organization of the Synod was, in the word, taken from the general type of organization of the College.

Speaking about the situation of the Synod in the state, it should be strictly distinguished by its role in the church of the Church from the role in the general system of government. The value of the synod in church life clearly determines the spiritual regulation, according to the expression of which the Synod has "power and power of the Patriarchant". All areas of keeping and all of the fullness of the Patriarch's church authorities are inherent in the Synod. He was transferred to the diocese of the Patriarch, who was under his personal control. This diocese Synod managed through a special collegium, called the dicaster, or consistory. (According to the sample of this consistory, consistory and in the dioceses of all bishops were gradually arranged). So, in church affairs, the synod completely replaced the patriarch.

But in the field of public administration, the Synod did not quite inherit the patriarcial authority. The meaning of the synod in the total composition of the administration under Peter we have a variety of opinions. Some believe that "the Synod in everything was compared with the Senate and along with him directly subordinate to the sovereign" (such an opinion is held, for example, P. Znamensky in his "leadership to Russian church history"). Others think that under Peter, in practice, the state value of the Synod was lower than the value of the Senate. Although the synod also strives to become independent of the Senate, however, the latter, considering the synod as an ordinary collegium on spiritual affairs, considered him a subordinate. Such a view of the Senate was justified by the general thought of the transducer based on church reform: with the establishment of the Synod, the church was dependent on the sovereign, as before, and from the state, the management of it was introduced into the general administrative procedure and the Senate, who managed the church affairs to the Synod Affairs could consider himself above the spiritual board as the Supreme administrative authority In the state (such a look was expressed in one of the articles of prof. Vladimir-Budanova). It is difficult to decide which opinion is fair. One thing is that the political importance of the Synod never rises as high as the authority of the Patriarchs (about the beginning of the Synod, see P. V. Verkhovsky "Establishment of the Spiritual College and Spiritual Regulation", two volumes. 1916; also G. S. Runkevich " Institution and initial device of sv. Synod ", 1900).

So the establishment of Synod Peter I came out of that difficulty in which stood for many years. His church-administrative reform preserved authoritative power in the Russian church, but deprived this power of that political influence, which patriarchs could act with. The question of the attitude of the church and the state was resolved in favor of the latter, and the eastern hierarchs recognized a completely legitimate change of Patriarch Synod. But the same Eastern Greek hierarchs at Queen Aleksa have already decided in principle the same question and in the same direction. Therefore, the church transformations of Peter, being a sharp novelty in their form, were built on the old principle, taking Peter Moscow Rus. And here, as in other reforms of Peter I, we meet with the continuity of historical traditions.

As for private events for church and faith in the era of Peter I, we can only briefly mention the main of them, it is: about the church court and land tenure, about the clergy of black and white, about the attitude to the injectors and split.

Church jurisdiction was very limited at Peter: the mass of the church courts went to the courts of secular (even court of crimes against faith and the church could not be committed without the participation of secular power). For the trial of church people, on the claims of secular persons, he was restored in 1701 (closed in 1677) Monastic order with secular vessels. In such a restriction of the judicial function of the clergy, you can see close relationship with the activities of 1649, in which the same trend affected.

The same close connection with the ancient Russia can be seen in the measures of Peter I relative to immunity church estates. Land defense of the clergy under Peter first was subjected to strict control of state power, and subsequently they were withdrawn from the economic conduct of the clergy. The management of them was transferred to the monastic order; They turned as if state property, part of the income from which was on the maintenance of monasteries and Vladyk. So tried Peter to resolve the age-old question about the land ownership of the clergy in Russia. At the turn of the XV and XVI centuries. The right of monasteries to own the questions denied part of the monastery itself (Nile Social); By the end of the XVI century. The government drew attention to the rapid alienation of the land from the hands of serviced people in the hands of the clergy and sought if not at all stop, then limit it alienation. In the XVII century Zemskiy jobs persistently pointed to the harm of such an alienation for the state and noble class; The state lost land and duty with them; The nobles became landless. In 1649, it was finally the law forbidding the clergy for the clergy for the clergy. But the imposition has not yet decided to return to the state those land owned by the clergy.

Taking care of lifting morality and well-being in the clergy environment, Peter with special attention belonged to the life of a white clergy, poor and low-educated, "nothing from the arable men of non-state", according to the expression of a contemporary man. Near the Petr decrees tried to clear the clergy environment by the fact that forcibly distractedly distinguished his members to other estates and classes and pursued his bad elements (stray clergy). At the same time, Peter tried better to ensure parish clergy with a decrease in its number and an increase in the area of \u200b\u200bparishes. The morality of the clergy he thought to raise the formation and strict control. However, all these measures did not give big results.

Peter I was treated not only with less concern, but even with some hostility. She proceeded from the conviction of Peter that the monks were one of the reasons for popular discontent with reform and stood in opposition. A man with a practical direction, Peter poorly understood the meaning of modern monasses and thought that the majority had a majority "from the serves and from the tanniff to eat the gift." Without working, the monks, according to Peter, "eat other people's works" and in the inaction, the heresy and superstitions are fruit and do not engage in their business: they excite the people against innovations. With such a look, Peter I understand the desire to reduce the number of monasteries and monks, to a strict supervision of them and restrict their rights and benefits. The monasteries were taken away by their land, their income, and the number of monks was limited to the States; Not only vagrancy, but also the transition from one monastery to another was banned, the personality of each monk was put under strict control of the rebels: classes in the cells writing a letter, the communication of the monks with the laity is difficult. At the end of the reign, Peter I suggested his opinion on the social importance of the monasteries in the announcement of the monasticism (1724). Therefore, monasteries should have the appointment of charity (in monasteries were placed on the wagonism, sick, disabled and wounded), and in addition, monasteries were to serve to cook people to higher spiritual positions and for the shelter to people who are inclined to the pious contemplation . With all its activities regarding Monasteries Peter I, and sought to put them in line with these goals.

In the era of Peter I, the attitude of the government and the Church to the Inoverts became softer than in the XVII century. We used tolerance to Western Europeans, but at Peter to Protestants favor more than to Catholics. Peter's ratio to the latter was determined not by alone religious motives, but also political: Peter I responded to the oppression of Orthodox in Poland I repulsed the threats to erect the persecution of Catholics. But in 1721, the Synod issued an important decree on the assumption of Orthodox marriages with non-erect - and with Protestants and Catholics the same.

Political motifs were granted partly Peter and in relation to the Russian split. While he saw an exceptionally religious sect in the split, he treated him rather gently, not the touch of rings (albeit from 1714 and told you to take a double stop salary from them). But when he saw that the religious conservatism of Raskolnikov leads to conservatism to civilians and that the splitters are sharp opponents of his civil activity, then Peter changed their attitude to the split. In the second half of the reign of Peter I, the repression was accounted for next to violence: Raskolnikov pursued as civil opponents of the dominant church; At the end of the reign and religious tolerance, it seemed to be reduced, and the restriction of civil rights of all, without exception, decisions, mixed and not involved in political affairs. In 1722, the splitters was given even a certain outfit, in whose features it was visible as if mocked over the split.

Peter I. reform

Peter I. reform - transformations in state and public Lifecarried out during the reign in Russia Peter I. All state activities of Peter I can be divided into two periods: -1715 and -.

The peculiarity of the first stage was a hurry and not always thoughtful, which was explained by the leading of the Northern War. The reforms were aimed primarily on the collection of funds for warfare, were carried out by a violent method and often did not lead to the desired result. Besides state reforms At the first stage, extensive reforms were carried out in order to modernize the lifestyle. In the second period of reform were more planned.

Decisions in the Senate were collegially accepted, at the general meeting and supported the signatures of all members of the Supreme State Body. If one of the 9 senators refuses to sign the decision, the decision was considered invalid. Thus, Peter I delegated a part of his authority to Senate, but at the same time laid personal responsibility on his members.

At the same time, the post of fiscal appeared with the Senate. The obligation of Ober-Fiscal in the Senate and Fiscal in the provinces consisted of a unprofitable supervision for the activities of institutions: there were cases of violation of decrees and abuses and conveyed to Senate and King. From 1715, the Senate was followed by an auditor general, with renamed Ober-Secretary. Since 1722, the control of the Senate is carried out by a prosecutor general and the ober-prosecutor, which were subject to prosecutors of all other institutions. No decision of the Senate had no strength without the consent and signature of the prosecutor. Prosecutor General and his deputy Ober-Prosecutor submitted directly to the sovereign.

Senate as a government could make decisions, but an administrative apparatus was required to fulfill them. In -1721, the reform of executive bodies was carried out, as a result of which parallel to the system of orders with their vague functions was created in the Swedish model of 12 colleges - predecessors of future ministries. Unlike the orders of the function and sphere of activity of each college, they were strictly delimited, and the relationship in the collegium itself was based on the principle of collegiates of decisions. Were introduced:

• A college of alien (foreign) cases - replaced the Embassy Order, that is, he saw foreign policy.
• Military College (Military) - Package, Armament, Equipment and Learning of the Ground Army.
• Admiralty-Collegium - Naval, Fleet.
• The faithful board - replaced the right order, that is, he had victims of the noble land tenure (land charges were considered, the transactions for the sale and sale of land and peasants, the cheer of runaway). Founded in 1721.
• Camera College - Collection of state revenues.
• The counter-college staff - was the expenses of the state,
• The revision board is to control the collection and spending of government funds.
• Commerce College - issues of shipping, customs and foreign trade.
• Berg-College - Mining and Metallurgical Business (Mining Industry).
• Manufactory Board - light industry (Manufactory, that is, enterprises based on the separation of manual labor).
• Justice-College - Held civil proceedings (with it, a serf office was operating: various acts were recorded - borrowing, for the sale of Votchin, spiritual testaments, debt obligations). Engaged in civil and criminal court.
• The spiritual board or the Holy Governing Synod - managed (a) church affairs, replaced the Patriarch. Based on (a) in 1721. Representatives of the highest clergy included in this collegium / Synod. Since their appointment was carried out by the king, and the decisions were approved by them, we can say that russian emperor became the actual head of Russian orthodox church. The synod actions on behalf of the Supreme Secondary Authority controlled the Ober-Prosecutor - a civil official appointed by the king. A special decree of Peter I (Peter I) ordered the priests to carry an enlightened mission among the peasants: to read them sermons, instructions, teach children to prayers, to educate respect to the king and church.
• The Malorosiysk College - carried out control over the actions of the hetman, which belonged to the power in Ukraine, because there was a special local regime. After death in 1722, Hetman I. I. Scoropadian new elections of the hetman were prohibited, and Hetman was first appointed royal decree. The college was headed by the royal officer.

The central place in the management system was held by the Secret Police: Preobrazhensky Order (conducted cases of state crimes) and the Secret Office. These institutions were under the jurisdiction of the emperor.

In addition, a salt office was operating, a copper department, a fleet office.

Control over the activities of civil servants

To control the execution of decisions on the ground and the decrease in the Corruption since 1711, the post of fiscal was established, which were to "secretly spend, to convey and denounce" all abuses, both higher and lower officials, haunt treasures, bribery, to take denominants from individuals . At the head of the fiscal stood Ober-Fiscal, appointed by the king and who obeyed him. Ober Fiscal was part of the Senate and supported the connection with subordinate fiscal through the fiscal desk of the Office of the Senate. Donos viewed and monthly reported Senate The collapse of the Chamber - a special jurisdiction of four judges and two senators (existed in 1712-1719).

In 1719-1723. Fiscals submitted to the Justice College, with the establishment in January 1722 the positions of the prosecutor general were supervised by him. From 1723, General Fiscal, an appointed by the sovereign, his assistant - Ober-Fiscal, became the main fiscal, appointed by Senate. In this regard, the fiscal service came out of the subordination of the Justice College and again gained departmental independence. The vertical of fiscal control was brought to the city level.

Private Archers in 1674. Lithograph from the book of the XIX century.

Army and Fleet reforms

The reform of the army: in particular, the introduction of the regiments of a new system reformed by a foreign sample, - was launched long before Peter I, even with Alexei I. However, the combat capability of this army was low the reform of the army and the creation of the fleet became the necessary conditions for victory in the Northern War of -1721. Preparing for war with Sweden, Peter ordered in 1699 to produce a general recruit set and start training soldiers on the sample, headed by Transobrachters and Semenov. This first recruit set gave 29 infantry regiments and two dragoons. In 1705, every 20 courtyards were to put on the lifelong service of one recruit. Subsequently, recruits began to take from a certain number of male shower among the peasants. The set in the fleet, as in the army, was carried out from recruits.

Ordinary army feed. Shelf in 1720-32 Lithograph from the book of the XIX century.

If at first among officers were mostly foreign specialists, then after the start of the navigation, artillery, engineering school The growth of the army was satisfied with Russian officers from the noble estate. In 1715, the Marine Academy was opened in St. Petersburg. In 1716, a military charter was published, strictly determining the service, the rights and obligations of the military. - As a result of the transformation, a strong regular army was created and a powerful naval fleet, which previously did not have before Russia. By the end of the reign of Peter, the number of regular land forces reached 210 thousand (they were 2600 in the guard, 41,560 in Connection, 75 thousand in infantry, 14 thousand in garrisons) and up to 110 thousand irregular troops. The fleet consisted of 48 linear ships; 787 gallery and other ships; There were almost 30 thousand people on all courts.

Church reform

Religious policy

The era of Peter was noted a trend towards greater religious tolerance. Peter stopped the action of the "12 articles adopted by Sofia, according to which the Old Believers who refused to renounce" split "were to be burned in a fire. "Raskolnikov" was allowed to confess their faith, subject to the recognition of the existing state order and paying taxes in a double size. Full freedom of faith was provided to the foreigners who came to Russia, restricted on the communication of Orthodox with Christians of other denominations (in particular, interfaith marriages are allowed).

Financial reform

Some historians characterize Peter's policies in trade as a policy of protectionism, which consists in supporting domestic production and establish increased duties to imported products (this corresponded to the idea of \u200b\u200bmercantilism). So, in 1724, a protective customs tariff was introduced - high duties for foreign goods that could produce or have already produced domestic enterprises.

The number of factories and plants at the end of Peter's reign extended to, including about 90 were large manufactory.

Reform autocracy

Before Peter, the order of the prestoliya in Russia was not regulated by law, and the whole was determined by the tradition. Peter in 1722 issued a decree on the order of the throne, according to which the conciliatory monarch appoints a successor to himself during his lifetime, and the emperor can make anyone anyone (it was assumed that the king would appoint his successor "the most decent"). This law acted before the reign of Paul I. Peter himself did not take advantage of the law on the throne, as he died, without specifying the successor.

Cast Policy

The main goal pursued by Peter I in social policy is the legal registration of the estate rights and responsibilities of each category of the population of Russia. As a result, a new structure of society has developed, in which the wording character is more clearly formed. The rights were expanded and the responsibilities of the nobility were determined, and, at the same time, the fastener jet of the peasants was strengthened.

Nobility

Major milestones:

1. Decree of Education 1706: Boyars must necessarily have either the initial school or home education.
2. Decree on Verkhnaya 1704: Noble and Boyarskaya Votchina do not share and equated to each other.
3. Decree on the Union of Championship 1714: a landowner who has sons, could have all his real estate only one of them in his choice. The rest were required to carry the service. The decree marked the final merger of the noble estate and Boyarskaya Votchina, thereby finally erased the difference between the two estates of the feudal.
4. "Tabel about ranks" () of the year: division of military, civil and court service for 14 ranks. Upon reaching the eighth grade, any official or military could receive the status of an offacarious nobility. Thus, the career of man depended primarily not from his origin, but from achievements in the public service.

The place of the former boyars took the "general", consisting of the first four classes "table of ranks" from the ranks. Personal service mixed representatives of the former generic nobility with people raised by the service. Legislative measures of Peter, without expanding the substantially estate rights of the nobility, significantly changed his duties. Military case, who was the Moscow time of the narrow class of serviced people, becomes now the mantom of all the layers of the population. The nobleman of Petrovsky times continues to have an exclusive legal entity, but due to the decrees about the union and a revision, the state is responsible for the state for the suggestion of its peasants. The nobility is obliged to prepare for the service to learn. Peter destroyed the former closure of the service class, opened by driving through the table about rank access to the Wednesday man of the people of other classes. On the other hand, the law on the only one, he opened a way out of the nobility into merchants and the clergy of those who wanted it. The nobility of Russia becomes the estate of the military-bureaucratic, whose rights creates and inheritance determines the public service, and not the birth.

Peasantry

Peter's reforms changed the position of the peasants. Of the different categories of peasants who were not in serfdom of landlords or church (the Black-sized peasants of the North, non-Russian nations, etc.), a new unified category of state peasants was formed - personally free, but paid the state of the state. The view that this measure "destroyed the remnants of the free peasantry" is incorrectly, since the population groups that have made state peasants, were not considered in the Dopurerov period as free - they were attached to the Earth (Cathedral Code of 1649) and could be complained to the king to individuals and churches As a fortress. State The peasants in the XVIII century had the rights of personally free people (could own property, act in court as one of the parties, choose representatives into class bodies, etc.), but were limited in movement and could (until the beginning of the XIX century, when This category is finally approved as free people) translated by the monarch in the category of serfs. Legislative acts related to the actual peasantry actually were contradictory. So, the intervention of the landowners was limited to the conclusion of the worst serfs (Decree of 1724), it is forbidden to exhibit serfs instead of defendants in court and keep them on top of the owner's debts. It was also confirmed the norm on the transfer of landlords in the guardianship to the guardianship, and the hills were given the opportunity to record in the soldiers, which freed them from the serfdom (Decree of Imp. Elizabeth on July 2, 1742 serfs lost this opportunity). Decree of 1699 and the sentence of the town hall of 1700 g by peasants engaged in trade or craft, was given the right to move into the pans, freeing from the serfdom (if the peasant in that was). At the same time, measures were significantly tightened against the runaway peasants, the large masses of the palace peasants are distributed to individuals, the landowners were allowed to give fasteners to recruits. By decree on April 7, 1690, it was allowed to give up, for the unpaid debts of "local" serfs, which was actually the form of trade serfs. Halling choppers (i.e. personal servants without land), a submachine has led to the merger of the hills with fortress peasants. The church peasants were subordinated to the monastic order and are derived from under the power of monasteries. With Peter, a new category of dependent farmers were created - peasants attributed to manufactory. These peasants in the XVIII century got the name of the sessions. Decree of 1721 was permitted by nobles and merchant merchants to buy peasants to manufactures for work on them. The peasants purchased to the factory were not considered the property of its owners, but were attached to the production, so the owner of the factory could neither sell or lay peasants separately from manufactory. The peasants received a fixed salary and performed a fixed scope of work.

Urban population

The urban population in the era of Peter I was very small: about 3% of the country's population. The only one large city There was Moscow, who before the reign of Peter was the capital. Although in terms of the development of cities and industry Russia is very inferior Western EuropeBut during the XVII century. There was their gradual growth. The social policy of Peter the Great, regarding the urban population, pursued the provision of paying the puffwind. For this, the population was divided into two categories: regular (industrialists, merchants, artisans of workshops) and irregular citizens (all others). The difference between the urban regular man in the end of the reign of Peter from irregular was that the regular citizen participated in the urban management by election of the Magistrate members, was recorded in the guild and workshop or a monetary event in the share that fell on him for public layout.

Cultural Transformation

Peter I changed the beginning of the summer with the so-called Byzantine era ("from the creation of Adam") on "from the Nativity of Christ." 7208 According to the Byzantine era, it was 1700 from the Nativity of Christ, and the new year began to be celebrated on January 1. In addition, under Peter, a uniform application of the Julian calendar was introduced.

After returning from the Great Embassy, \u200b\u200bPeter I led the struggle with the external manifestations of the "obsolete" lifestyle (the most famous ban on beard), but no less paid attention to the admission of the nobility to education and secular Europeanized culture. Secular schools began to appear, the first Russian newspaper was founded, the translations of many books into Russian appear. Success in the service of Peter put for the nobles dependent on education.

There were changes in Russian, which includes 4.5 thousand new words borrowed from European languages.

Peter tried to change the position of women in Russian society. He has special decrees (1700, 1702 and 1724) forbade the violent issuance of marriage and marriage. It was prescribed that there was no less than the six-weekly period, "in order for the bride and the bride, they could recognize each other." If during this time, it was said in the decree, the "bride's bride cannot take it, or the bride for the groom married it is not so much", no matter how much parents insisted, "there is no freedom." Since 1702, the bride itself (and not only to its relatives) was granted a formal right to terminate the engagement and upset a conspiracted marriage, and none of the parties had the right "about the penalty of the brow beat." Legislative prescriptions 1696-1704. About public festivities introduced the obligation to participate in the celebrations and the festivals of all Russians, including the "female".

Gradually, in the nobility environment, a different system of values, worldviews, aesthetic ideas, which was fundamentally different from the values \u200b\u200band worldview of most representatives of the remaining estates were developed.

Peter I in 1709. Figure middle of the XIX century.

Education

Peter clearly aware of the need to enlighten, and made a number of decisive measures for this purpose.

According to Hannover Weber, during the reign of Peter, several thousand Russians were sent to learn abroad.

Petra's decrees were introduced mandatory training of nobles and clergy, but a similar measure for the urban population met violent resistance and was canceled. Petra's attempt to create a discovered primary school It never succeeded (the creation of a network of schools after his death ceased, most of the cyphic schools in its successors were reprocessed into the class schools to prepare the clergy), but nevertheless, their reign was laid for the dissemination of education in Russia.

INa closer role in the statement of absolutism was played by the church reform of Peter. In the second half of the XVII century. The positions of the Russian Orthodox Church were very durable, it retained administrative, financial and judicial autonomy towards the royal power. The last Patriarchs Joachim (1675-1690) and Adrian (1690-1700). Conducted policies aimed at strengthening these positions.

The church policy of Peter, as well as its policies in other areas of public life, was aimed primarily at as much as possible the use of the Church for the needs of the state, and if more specifically, to squeezing from the Church of money to state programs, primarily on the construction of the fleet ( About "kumps"). After the travel of Peter as part of his great embassy, \u200b\u200bhe also occupies the problem of complete submission of the Church of His power.

Turn to the new policy occurred after the death of Patriarch Adrian. Peter disposes to conduct an audit for the census of the property of the patriarch. Taking advantage of information on the identified abuses, Peter cancels the election of a new patriarch, charging the Metropolitan of Ryazan Stefan to the Yavorsky post "Location of the Patriarcharchy Patriarch". In 1701, the monastic order is formed - a secular institution - to manage the church affairs. The church begins to lose its independence from the state, the right to dispose of his property.

Peter, guided by the educational idea of \u200b\u200bpublic good, for which the productive work of all members of society is needed, unfolds an offensive for monks and monasteries. In 1701, the Tsarsky Decree limits the number of monks: for the resolution of the posture, it was now necessary to contact the monastery order. Subsequently, the king appeared the idea to use monasteries as shelters for retired soldiers and beggars. In decree of 1724, the number of monks in the monastery is put into direct dependence on the number of people, followed by.

The established relationship between the church and the authorities demanded a new legal design.
In 1721, a prominent figure of the Petrovskaya era of Feofan Prokopovich is a spiritual regulation, which provided for the destruction of the Patriarchate Institute and the formation of a new body - the spiritual board, which was soon renamed the "Holy Government Synod", officially equalized in the rights with the Senate. The president was Stefan Yavorsky, Vice-Presidents - Theodosius Yanovsky and Feofan Prokopovich. The creation of Synod was the beginning of the absolutist period of Russian history, as now all the power, including church, was concentrated in the hands of Peter. The contemporary reports that when Russian church figures tried to protest, Peter pointed it to the spiritual regulation and stated: "Here is a spiritual patriarch, and if you don't like it, then you (throwing the dagger on the table) a bouquet patriarch."

The adoption of the spiritual regulation actually turned Russian clergymen in government officials, especially since a secular face was supplied to the sync supervision - Ober Prosecutor.
The reform of the church was carried out in parallel with the applied reform, recorded and classification of priests were recorded, and the lower layers were translated into the first salary. According to the consolidated statements of the Kazan, Nizhny Novgorod and Astrakhan provinces (formed as a result of the membership of the Kazan province), only 3044 priests from 8709 (35%) were released from Podachi. Stormy reaction Among the priests caused a decision of the Synod of May 17, 1722, in which the priests were charged with the duty to break the secret of confession if they had the opportunity to report any important information for the state.

As a result of the church reform, the church lost a huge part of its influence and turned into part of the state apparatus, strictly controlled and managed by secular power.

36. Calm policy Peter 1.
With Peter 1, a new structure of society is developing, which clearly divides various estates of society. Hence the need to legally arrange the rights and obligations of different layers of society. The rights were expanded and the responsibilities of the nobility are determined, the fastener jet of peasants is strengthened.
NOBILITY
Decree of Education 1706: Boyars must necessarily have either the initial school or home education.
Decree on Verkhnaya 1704: Noble and Boyarskaya Votchina do not share and equated to each other.
Decree on the Union of Championship 1714: a landowner who has sons, could have all his real estate only one of them in his choice. The rest were required to carry the service. The decree marked the final merger of the noble estate and Boyarskaya Votchina, thereby finally erased the difference between the two estates of the feudal.
"Tabel about ranks" 1721 (1722) of the year: division of military, civil and court service for 14 ranks. Upon reaching the eighth grade, any official or military could receive the status of an offacarious nobility. Thus, the career of man depended primarily not from his origin, but from achievements in the public service.

The place of the former boyars took the "general state", consisting of the ranks of the first four classes "table of ranks". The first seniority was mixed by representatives of the former generic nobility with people raised by the service. The nobility of Russia becomes the estate of the military-bureaucratic, whose rights creates and inheritance determines the public service, and not the birth.
PEASANTRY
From different categories of peasants who were not in the serfdom of landlords or church (the Black-sized peasants of the North, non-Russian pepologies, etc.), a new single category of state peasants was formed - personally free, but those who paid the intermarios. The peasants in the XVIII century had the rights of personally free people (could own property, act in court as one of the parties, choose representatives into class bodies, etc.), but were limited in movement and could (until the beginning of the XIX century, when This category is finally approved as free people) translated by the monarch into the category of serfs. Casual 1699 and the sentence of the town hall 1700 g of trading or craft peasants, it was granted the right to go to the pans, freeing from the serfdom (if the peasant in that was). The church peasants were subordinated to the monastic order and are derived from under the power of monasteries. With Peter, a new category of dependent farmers were created - the peasants attributed to manufacturers. The course of 1721 was permitted by nobles and merchant merchants to buy peasants to manufactures for work on them.

The urban population was only 3%. The social policy of Peter the Great, regarding the urban population, was pursued by ensuring the payment of puffers. For this, the population was divided into two categories: regular (industrialists, merchants, artisans of workshops) and irregular citizens (all others). The difference between the urban regular man in the end of the reign of Peter from irregular was that the regular citizen participated in the urban management by election of the Magistrate members, was recorded in the guild and workshop or a monetary event in the share that fell on him for public layout.

37. Financial and economic transformations of Peter I.
Peter attached great importance to written legislation, which in his era was distinguished by comprehensive regulation and unceremonious interference in private and personal life.
The law was implemented only through a system of bureaucratic institutions. We can talk about the creation of a genuine cult of institution, administrative instance in Peter.
The thought of the great reformer of Russia was sent, firstly, to create such perfect and comprehensive legislation, which would be covered and regulated by the whole life of the subjects; Secondly, Peter dreamed of creating perfect and accurate as the watches of the state structure, through which legislation could be implemented.
Peter made great efforts to establish the uninterrupted, effective work of the established institutions and the main attention paid precisely the development and improvement of numerous regulatory documents, which, according to their creator, should have ensured the efficiency of the device.
For Peter's worldview, it was characterized by attitudes towards a state institution as a military unit, to the regulations - as to the Charter, and to the employee - as a soldier or officer. He was convinced that the army is the most perfect public structure that she is decent model In total society, and military discipline is that, with the help of what can be brought up in humans, the order, hard work, consciousness, Christian morality.
The financial reform included several points: the creation of the reform of urban taxation, as well as the first reform of orders, monetary reform, the strengthening of the tax negle, monopolization, the compilation of the tablels, the replacement of silver copper, the introduction of puffers, was developed, projects of exit from the financial crisis were developed and organ " Financial department. "
The main reason for the financial reform was the need for cash for the construction of the fleet, army army, the maintenance of the Northern War of 1700-1721. In the context of large-scale state-political and socio-economic transformations, enormous financial costs were carried out. The financial system of its predecessors has no longer satisfied the needs of the state to accomplish the great cases, in particular, the system of household taxation, introduced back in 1678. There were arrears, the deficit of the state budget, which, largely threatened both the internal and external security of the country. The first years of the financial activities of Peter I were poorly thought out, so his first accomplishments in this sphere were given results, but were short-lived

38. Transformation of Peter I in the sphere of culture.
Peter I changed the beginning of the summer with the so-called Byzantine era ("from the creation of Adam") on "from the Nativity of Christ." 7208 According to the Byzantine era, it was 1700 from the Nativity of Christ, and the new year began to be celebrated on January 1. In addition, in Peter, a uniform application was introduced. julian calendar . After returning from the great embassy Peter I led the struggle with the external manifestations of the "outdated" lifestyle (the most famous ban on beard), but no less paid attention to the admission of the nobility to education and secular Europeanized culture. Secular schools began to appear, the first Russian newspaper was founded, the translations of many books into Russian appear. Success in the service of Peter put for the nobles dependent on education. With Peter in 1703, the first book appeared in Russian with Arabic figures. Before that number was denoted by letters with titles (wave-like lines). In 1710, Peter approved a new alphabet with simplified drawing of letters (the Church Slavonic font remained for the printing of church literature), two letters "KSI" and "PSI" were excluded. Peter created new typography, in which 1312 book names were printed (twice as large as the entire previous history of Russian printing). Thanks to the rise of typography, the consumption of paper has grown from 4-8 thousand sheets at the end of the 17th century, up to 50 thousand sheets in 1719. There were changes in Russian, which included 4.5 thousand new words borrowed from European languages \u200b\u200bin 1724, Petr approved the charter of the Sciences organized by the Academy (opened in 1725 after his death). Of particular importance was the construction of Stone Petersburg, in which foreign architects took part and which was carried out on the plan developed by the king. They created a new urban environment with unfamiliar forms of life and pastime (theater, masquerad). The internal decoration of houses has changed, lifestyle, nutrition composition, etc. Special decree of the king in 1718 Assembly introduced the form of communication between people a new one for Russia. At the assemblies, nobles danced and spent freely, unlike the former feasts and peters. Reforms conducted by Peter I affected not only politics, economy, but also art. Peter invited foreign artists to Russia and at the same time sent talented young people to study "Arts" abroad, mainly in Holland and Italy. In the second quarter of the XVIII century. Petrovsky Pensioners began to return to Russia, bringing with her new artistic experience and the acquired skill. December 30, 1701 (January 10, 1702) Peter issued a decree, which was prescribed to write in the petitions and other documents, the names completely instead of derogatory semi-lion (Ivashka, Senka, etc.), on his knees before the king, do not fall, in winter in the cold happing In front of the house in which the king is not removed. He so explained the need for these innovations: "Less than the lowestness, more diligence to the service and loyalty to me and the state - this accomplishment is peculiar to the king ..." Peter tried to change the position of women in Russian society. He has special decrees (1700, 1702 and 1724) forbade the violent issuance of marriage and marriage. It was prescribed that there was no less than the six-weekly period, "in order for the bride and the bride, they could recognize each other."

If during this time, it was said in the decree, the "bride's bride cannot take it, or the bride for the groom married it is not so much", no matter how much parents insisted, "there is no freedom." Since 1702, the bride itself (and not only to its relatives) was granted a formal right to terminate the engagement and upset a conspiracted marriage, and none of the parties had the right "about the penalty of the brow beat." Legislative prescriptions 1696-1704. About public festivities introduced the obligation to participate in the celebrations and the festivals of all Russians, including the "female". Gradually, in the nobility environment, a different system of values, worldviews, aesthetic ideas, which was fundamentally different from the values \u200b\u200band worldview of most representatives of the remaining estates were developed.

The position of the Russian Church to the reforms of Peter I

It is noteworthy that all the time of the preparation of the reform of the church department of Petr was in intensive intercourse with the eastern patriarchs - primarily by the Jerusalem Patriarch Dosifence - on various issues of both spiritual and political nature. And to the Universal Patriarch Cosme, including with private spiritual requests, somehow permission to "meat" during all posts; His grades of Patriarch dated July 4, 1715 justifies the request by the fact that, as the document says, "FEBRO and Sigutin's Straggu, who are more from all sorts of harsh people, and there are noctile defense to be incessantly for the defense of the Svyatiy of the Church and the State and the subjects of my military difficult and remote hiking<...>» . Other literacy from the same day as the day asked the Patriarch of Cosmas permission to meat in all posts in the whole Russian army during Military Hangs, " "Further Orthodox our troops<...> There are harmful and distant tricks and remote and uncomfortable and deserted Mѣstakh, there is little idea, and sometimes any fish is not found, lower than any obstacle, but by Chasta and Samago Chlѣba ". There is no doubt that Peter was more convenient to solve spiritual issues with the eastern patriarchs, which were largely on the content of the Moscow government (and the Patriarch Distile de facto was a political agent and an informant of the Russian government about everything that happened in Constantinople), rather than with her, sometimes plump, clergy.

The first undertakings of Peter in this area

Patriarch Adrian.

The position of the head of the Russian clergy was even harder when from 1711, instead of the old boyars, the Government Senate began to operate. By decree of the establishment of the Senate, all controls, both spiritual and worldly, were to obey the decions of the Senate as the royal statements. The Senate immediately mastered the supremacy in the spiritual administration. Since 1711, the Patriarchal Patriarchal I cannot put a bishop without a senate. The Senate independently builds the churches in the conquered lands and orders the Pskov Vladyka to put the priests there. The Senate defines Igumen and Igness in the monasteries, in the Senate send their requests for permission to settle in the monastery of the disabled soldiers.

Further, the regulations indicate historical examples of what caused the power of the clergy in Byzantium and in other states. Therefore, the Synod became soon an obedient to the gun in the hands of the sovereign.

The composition of Holy Synod was determined by the Regulations in 12 "Governments", of which three certainly had to wear a San Bishop. As in civil colleges, one president was considered in the Synod, two vice presidents, four advisors and five tracks. In the year, these foreign names, so not knitted with spiritual sacans in the synod, were replaced by the words: the root cause, members of the Synod and the Synod present. The president, subsequently, the foregoing, belongs to the regulations, a voice equal to other members of the board.

Before entering the position of the position, every member of the Synod, or, for the Regulations, "All to the colleague, as president, so and so on", should be "Learn the oath or around the front of St. Evangeliya "where "Subjective fines of Anaema and Tѣlesnago punished" promised "To look for always the most essence of truth and a milder of the truth" and come in everything "According to written in the spiritual regulations, the charters continue to say the additional to the edge of them definitely". Together with the oath in loyalty to the ministry of his work, the members of the Synod swore in loyalty to the ministry of the reigning sovereign and its successors, they were obliged to convey in advance about the damage to His Majesty of Interest, Harm, damage, and in conclusion they should have been "You're to eat Christyago Sucia of the Spiritual Say of the Colleague, the Most of the Most Alsoskago Monarch himself". Extremely significant to the end of this oath promise, compiled by Feofan Prokopovich and the ruling Peter: "Klenuya and another all-seeing God that the whole thing that I am now, who is not innoching, in mind, I can be sally in my mind, but I am satisfied with myself, but in that power and intelligence, it's too much and the mind written by health words and hearing".

Metropolitan Stefan was appointed President of Synod. In the Synod, he somehow immediately turned out to be a stranger man, despite his presidency. For the whole year Stefan in the Synod was only 20 times. He had no effect on affairs.

The vice-president was appointed a man, unconditionally devotee Peter - Feodosius, the bishops of the Alexander Nevsky Monastery.

On the device of the office and office workshop, the Synod reminded the Senate and the Board, with all the ranks and customs in these institutions. Just as there, Peter took care of the supervision device for the activities of the Synod. On May 11, it was ordered to attend the Synod a special obour-prosecutor. Colonel Ivan Vasilyevich Baltin was appointed first Ober Prosecutor Synod. The main responsibility of the Ober-Prosecutor was to conduct all the synod and civil authorities and vote against the Synod solutions when they were not agreed with the laws and decisions of Peter. The Senate gave the Ober-prosecutor of a special instruction, which was almost a complete copy of the Senate Prosecutor General instructions.

As well as a prosecutor general, the Ober-Prosecutor of the Synod is called the instruction "Okum Sovereign and Stranachim about state affairs". Ober Prosecutor was supposed to go only the sovereign. At first, the power of the Ober-Prosecutor was exceptionally observant, but little, the Ober-Prosecutor becomes a top of the Synod fate and his leader in practice.

As in the Senate, the position of the prosecutor stood fiscals, and in the Synod, spiritual fiscals called the inquisitors, with the proto-privitator headed. Inquisitors were to secretly observe the right and legitimate strength of church life. The chancellery of the Synod was arranged on a sample of the Senate and also subordinate to the Ober-Prosecutor. To create a living connection with the Senate, the Status of the agent was established during the Synod, the responsibility of which, on the instructions given to him, was "Recommend both in Senate and in colleagues and in the office of the office, in order to put the Synodsky, and the specifying the proper sending of Chienen was without a continuation of time". The agent then looked at the Sodid Keepings sent to the Senate and the Board, heard before other cases, otherwise he had to protest "the presidency of Tamo to protest" and convey the prosecutor general. Important papers arrived from Synod to the Senate, the agent had to wear himself. In addition to the agent, during the Synod there was another Commissioner from the monastery order, who made frequent and extensive in its volume and the importance of this order with the Synod. The position of his largely reminded the position of commissars from the provinces during the Senate. For the convenience of the head of the institution itself, they were divided into four parts, or offices: a second of school and printing houses, the office of the vessel, the office of the split business and the office of the Inquisitor.

A new institution, according to Peter, was to immediately take up the correction of vices in church life. The spiritual regulation pointed out the tasks of a new institution and noted those disadvantages of the church device and the life, with which to begin a decisive struggle.

All cases subject to His Holiness Synod, the Regulation subdivided into general concerning all members of the Church, that is, and secular and spiritual, and on the works of "own", belonging only to the clergy, white and black, to spiritual school and enlightenment. Defining the general cases of the Synod, the Regulation imposes on the synod the obligation to observe everything among the Orthodox "It was done correctly by the law of Christian"so that nothing has happened to this "Law"and not to be "Poverty in the instruction, approved by every Christian". The regulation lists, follow the correctness of the text of the Holy Books. The Synod was to eradicate superstitions, to establish the authenticity of the miracles of the newly informed icons and the relics, watch the order church services And their correctness, to protect faith from the harmful influence of false figures, for which the right of the court over the splitters and heretics and to have censorship over all the "stories of the saints" and all kinds of theological writings, watching anything opposite to Orthodox fault. Synod has a categorical resolution "Non-shift" Cases of pastoral practice in the affairs of Christian faith and virtue.

In terms of enlightenment and education, the spiritual regulations prescribed the Synod to follow "We had satisfied with the correction of the Christian doctrine"For which it is necessary to make a brief and steady ordinary people Books for teaching the people the main dogmas of the faith and the rules of Christian life.

In the managing church management, the Synod was to explore the dignity of the persons supplied in the bishops; protect church cleric "Sospesky Lords team having"; Watch that every Christian is in his rank. Synod was obliged to instruct and punish the sick; Bishops should look "Whether the priests and deacons do not claim, do not lure drunk on the streets, or, worse, in churches do not quarrel with a man". Regarding the bishops themselves, prescribed: "Take a cruel bishop to the Wielmi's cruel bishops, so that you are under your hands, until useless, not submitted and in the ground they would not bow to the ground.".

Sidin's court was subject to all cases that were previously subject to the court of Patriarch. As part of the church property, the Synod should look at the right use and distribution of church heritage.

Regarding the deeds of its own regulations, it should notice the synod to properly fulfill its task, which is the obligations of each member of the Church, that is, bishops, presbyters, deacons and other chickens, monks, teachers, preachers, and then devotes a lot of place for bishops, cases Educational and educational and responsibilities of the Mijan in relation to the Church. Other things in the clergy and concerning monks and monasteries were described in detail in detail were somewhat later in a special "adding to the spiritual regulation."

This addition was drawn up by the Synod himself and was covered with the spiritual regulation without the knowledge of the king.

Measures to limit the white clergy

Under Peter, the clergy began to turn into the same class, having public objects, their rights and obligations, like a gentleman and townspeople. Peter wanted the spiritual Chin to be made by the body of a religious and moral impact on the people who are fully disposed of the state. By creating the highest church management - Synod - Peter was able to the High Order of Church Affairs. The formation of other classes - gentlemen, citizens and peasants - already limited quite definitely to those who belonged to the clergy. A number of measures regarding the white clergy meant to further figure out this restriction of the new estate.

IN Ancient Russia Access to the clergy was widely discovered for everyone who wants, and no shiven decrees of the clergy was not connected: each spiritual face could remain or not to remain in spiritual title, to freely move from the city to the city, from ministry in one temple to another; Children of the spiritual persons, too, have not been connected with their origin and could choose what kind of activity they wanted. In the spiritual title in the XVII century, even people could even join, and the landowners of that time often had priests from the spirits of people. The clergy was wallace, because here it was more opportunities to find earnings and it was easier to avoid tax. The lower parish clergy was then selective. The parishioners were chosen, usually, from their own medium, as it seemed to them, suitable for the priestly man's shan, gave him a diploma of the choice and sent to "put" to the local bishine.

The Moscow government, protecting the state payment forces from declaring, has long been prescribed to cities and villages so that they are for decoracing the priests and deacon places choose children or general relatives of dead priests, hoping that such persons are more prepared for the priesthood than "Rural ignoramus". Communities, in the interests of which, too, not to lose excessive coils, and they themselves tried to choose her shepherds from famous spiritual families. By the XVII century, this is the custom, and the children of the clergy, although they can enter the service in any rank, prefer to wait the queue to occupy spiritual place. The church cleric is therefore an extremely crowded children of the clergy, old and young, waiting for "places", while the priests are pretending to the fathers and grandfathers, and t. In the year, the Synod can be confused that in some Yaroslavl churches there are so many Popovsky children, brothers, nephews, grandchildren in priests, that they were accounted for five priests almost fifteen people.

As in the XVII century, and during Peter, there were very rare parishes, where the priest was one only, - most of the two and three and three. There were such parishes, where with the cash of fifteen yards of the parishioners had two Ieries with a dark, wooden, dilapidated church. With rich churches, the number of priests reached six or more.

Comparative lightness of the production of Sana created in the ancient Russia stray association, the so-called "sacral". The sacrings were called in old Moscow and other cities of the intersection big streetswhere there is always crowded a lot of people. In Moscow, the barbaric and Spassky sacrats were especially famous. Here, the advantage was gathered by the clergy, which was gone from his parishes for the free fishing of the priest and deacon. Some combustion, the abbot of the church with the arrival of two or three yards, of course, could earn more, offering his services to those who wanted to serve prayers at home, to play in the house of Sorokoust, bless the memorial meal. All those who need the priest went to the cresses and here they chose someone. The vacation certificate from the bishop was easily obtained, if even the Vladyka was against: such profitable affairs did not bring a hoochier to bribes and promises, bishops' servants. In Moscow, Petrovsky, even after the first revision, after many measures aimed at destroying the sacrifice, there were more than 150 people registered Popov, who recorded the order of church affairs and paying the epithille money.

Of course, the existence of such a stray clergy, with the desire of the government, everything and everyone in the state will be recorded on the "service", could not be tolerant, and Peter still at the beginning of the 1700s makes a number of orders that limit the freedom of entry into the spiritual chin. In the year these measures are somewhat systematized and confirmed, and the explanation of measures to reduce the spiritual rank: from its distribution "Sovereign services" in the needs of the need felt Umälenіe " . In the year, Peter issued a disposal to the bishops so that they "Not multiplied by the priests and Dyakonov Square for the sake of profits, below for the noise" . The exit from the spiritual title was facilitated, and Peter favorably looked at the priests who left spiritual San, but also the Synod himself. At the same time with concerns about the quantitative reduction of spiritual rank, the Government of Peter is concerned about attaching it to the place of service. The issuance of the surveillance of the diploma is very difficult very difficult, and then it is completely stopped, and the rigorish, under the fine and punishment, it is forbidden to accept for the fulfillment of the requirements of Popov and Deacons. One of the measures to reduce the number of clergy was the prohibition of building new churches. Bishops, taking the department, had to give an oath promise that "Neither will not be, nor others will not allow the buildings of the churches of more than the needs of Podishozhan" .

The most important measure in this regard, in particular, for the life of a white clergy, is Peter's attempt "To determine the number of sacred-church-earliers and so the church to dispose to be satisfied with any Number of parishioners attributed to". Synodsky decree of the year, the states of the clergy were established for which it was determined "So that there were no more than three hundred yards and in the great parishes, but would have been in such a parish, Gdѣ one priest, 100 yards or 150, and where two, Tamo 200 or 250. And with three numerals, up to 800 yard, and with the Toligiki Pop More than two Dyakonov was not BJ, but to the agents to be in the prepatorsi Popov, that is, with each Popѣ one Dyuccia and one Ponomar " . This staff was supposed to do not immediately, but as the extra chummers will die; The bishops were ordered not to put new priests, while there are alive old.

Having established the States, Peter thought about the impregnation of the clergy, dependent in everything from the parishioners. The white clergy lived in that he brought him a correction of demand, and with general poverty, and even with a certain decrease in adherence to the church undoubtedly in those times, these revenues were very small, and the white clergy of Petrovsky times was very distressed.

Reducing the quantitatively white clergy, forbidding and finding access to it with new forces on the part, Peter, as it were, closed the spiritual estate in him. Specifically, the caste features, characterized by the obligatory inheritance of the son of the Father's son, acquired in the life of the clergy. According to the death of his father who served as a priest, the eldest son came to his place, who was at Dyakon's father, and the next brother, who served as a deacon was determined in his place. The Dyachkovskaya Place occupied the third brother, formerly Ponomart. If you lacked on all the places of the brothers, the vacant place was replaced by the Senior Brother's son or only he was credited, if he did not grieve. This new estate was posed by Peter to pastoral spiritual educational activities on the law of Christian, however, not on all the will of understanding the law shepherds as they want, but only as prescribes to understand his state power.

And the clergy in this sense was assigned by Peter grave responsibilities. With him, the priest not only had to be able to sall and exalt all the reforms, but also help the government in the cheek and the courtesy of those who had the activities of the king and were hostile to her. If the confession was revealed that the professionally committed a state crime, involved in the rebellion and mistakes on the life of the sovereign and his family, then the priest was under the fear of concern to convey about such a confession and his confession to secular authorities. The clergy further was entrusted with the obligation to search for and with the help of the secular authorities to pursue and catch the splitters disconnected from paying double filters. In all such cases, the priest began to act as the jurisdiction of the secular power of the official: it operates in such cases as one of the state police officers together with fiscal, detectives and worsers of the Preobrazhensky order and the secret office. The priest's denunciations attracts the court and sometimes a cruel violence. In this new ordinary responsibility of the priest, the spiritual nature of his pastoral activity was shamed, and a more or less cold and strong wall of mutual alienation was created between him and parishioners, increasing the distrust of the paste to the shepherd. "As a result, the clergy, "N. I. Kedrov says, - closed in his exceptional medium, in the heredity of his title, not refreshing with the influx of fresh strength of the thoroughly, gradually it should have dropped not only his moral influence on society, but also began to squeeze the mental and moral forces, cool, so to speak, to the movement of public life and her interests ". Not supported by a society that does not feed on a sympathy for him, the clergy during the 18th century is produced into the obedient and unquestioning weapon of secular power.

Position of the black clergy

Peter clearly did not like monks. It was the trait of his character, which was probably under the strong influence of early childhood impressions. "Scary scene, - Say Y.F. Samarin, - they met Peter at the cradle and worried all his life. He saw the bloody Berdysshi of the Archers, who called themselves defenders of Orthodoxy, and got used to mixed piousness with fanaticism and fawn. In the crowd of renovshchikov on the Red Square, he was black rows, reached him strange, incendiary sermons, and he was performed by the hostile feeling for monasticism. ". Many suitable letters sent from monasteries, "inductive notebooks" and "Pishanitsa", who called Peter Antichrist, were distributed to the people on the squares, secret and admission, monks. The Tsaritsa Evdokia case, Tsarevich Alexey, could only strengthen his negative attitude towards the monastery, showing how his hostile state order is hidden behind the walls of the monasteries.

Under the impression of all this, Peter, in general, in all of his soulful, far from requests of idealistic contemplation and put into the appointment of life to a person, continuous practical activity, began to see in monks only different "Rabones, heresy and superstition". The monastery, in the eyes of Peter, is completely superfluous, an unnecessary institution, and since it is still a hearth of sink and riots, then he, in his opinion, and a harmful institution that will not be better to completely destroy? But Peter was not enough for such a measure. He began very early, however, to take care of the most stringent restrictive measures to steal monasteries, reduce their number, prevent the emergence of new ones. Any decree it relating to monasteries breathe the desire to prick monks, show themselves and all the uselessness, all the unnecessaryness of monastic lives. Almost in the years, Peter categorically forbidden to build new monasteries, and a year ordered to rewrite all existing ones to establish the states of the monasteries. And all the further legislation of Peter relative to the monasteries is steadily sent to three targets: to reduce the number of monasteries, to establish heavy conditions for adopting into a monk and to give the monasteries practical purpose, to extract any practical benefit from their existence. For the sake of the last Peter, he clone to turn monasteries in the factory, schools, climbing, wheelchairs, that is, "useful" government agencies.

The spiritual regulation confirmed all these orders and especially collapsed on the basis of the heads and the desertism, which is not taken for sincere salvation, and "Free to the sake of Zhitіya to be removed from any power and inspecting and in order to bring money to a newly built skit and they are blocked by". The regulations were placed the rule: "Nobody's mocham in Kielam, such as discharge from books, not to write to anyone, and on the spiritual and civil regulation ink and paper, do not keep anything so the monkhazo silence does not ruin, like a skimmer of them and in vain letters ...".

Further measures, the monks were ordered to live in the monasteries inexitiously, all sorts of long-term outcomes were prohibited, the monk and the nun could go beyond the walls of the monastery only for two hours, for three, and even then with a written resolution from the abbot, where his signature and printing was registered . At the end of January, Peter published a decree on the title of monastic, about determining the retired soldiers in the monasteries and about the establishment of a seminary, hospitals. This decree, finally deciding than to be monasteries, as usual, told, why and why a new measure is being made: monasticism has been maintained only for the sake of the "pleasure of those who are the direct conscience of it," and for the bishop, because, according to custom, bishops can only be From the monks. However, after a year, Peter did not become, and this decree did not have time to enter life with all the fullness.