On February 2 and 3 of this year, another Bishops' Council of Russia was held in Moscow. It was an important event in the religious life of the country. But before dwelling on those issues that were subject to its consideration, it makes sense to clarify what this body of church authority is and what its history is.

Successors of the Holy Apostles

The practice of convening church councils goes back to New Testament times, when in 49 (according to other sources in 51) a council was held in Jerusalem, at which the apostles discussed the most important question - whether circumcision is necessary for the acquisition of eternal life. It was on it that a decree was passed, freeing all those who were baptized from the need to comply with most of the Jewish laws and the ritual rituals prescribed by them.

In subsequent years, church councils entered into widespread practice and were regularly convened. At the same time, they were divided into two categories - Local, that is, held within the framework of one local church, and Ecumenical, one name of which indicates that representatives of churches from all over the Christian world took part in it.

Features of Local Councils

They entered the history of past times mainly by the names of the cities in which they were held, the local churches that became their organizers, the states on whose territory they were convened, as well as the religious denominations that resolved their issues on them.

The work of the Local Councils was attended not only by representatives of a wide range of clergy - from bishops to clerics of the lower levels, but also by deputations of the laity who lived in these territories. They discussed various issues related not only to dogma, but also to the structure of church life, as well as to its management.

Forums of the higher clergy

In contrast to them, the participants in the Council of Bishops are exclusively bishops who are convened to make decisions on the most important internal church issues. It is important to note that the division of church councils into Local and Bishops was established only in the synodal period. Previously, all major decisions related to the life of the church were made by its primate alone.

Today, the Council of Bishops is the supreme governing body of both the Russian Orthodox Church and the Ukrainian, which is part of the Moscow Patriarchate. Its status was determined by the decisions of the Local Council, held in 1945. At the same time, the term appeared, which became its designation.

Previous Council of Archpastors

The meeting of the archpastors, which took place in February of this year in Moscow, was preceded by only one council (Bishops), held in 1961 in the Trinity-Sergius Lavra. An interesting detail is that none of its participants was warned in advance that they would participate in such a representative forum. Everyone then received only invitations to celebrate the memory of its founder, and already upon arrival they learned about the true purpose of the call. This (Bishops) Council of 1961 was held at the height of Khrushchev's anti-religious campaign, and such a conspiracy was by no means superfluous.

The recently completed cathedral

So, the current Bishops' Council of the Russian Orthodox Church is the second in a row. Its beginning was preceded by the Divine Liturgy in the Cathedral of Christ the Savior performed by Archpriest Mikhail (Ryazantsev). Together with Patriarch Kirill, all the delegates who arrived at this largest church forum in recent years from all over the country and from abroad took part in it.

As can be seen from his published documents, as well as from the speeches of the participants in the press conference organized after the completion of the work, the main issue was preparations for the Pan-Orthodox (Ecumenical) Council scheduled for the near future, the venue of which was to be the island of Crete.

Members of the Council and its Presidium

The composition of the Bishops' Council was very numerous. Suffice it to say that it included three hundred and fifty-four archpastors, representing the two hundred and ninety-three dioceses that currently exist, united around the Moscow Patriarchate. In accordance with the current Church Charter, His Holiness Patriarch Kirill presided over it. On the first day of the work of the cathedral, he delivered a report in which he highlighted the main issues of the life and work of the Russian church.

Also, on the basis of the requirements of the Charter, all the permanent members of the Holy Synod were included in the Presidium. Long before the consecrated Council of Bishops of the Russian Orthodox Church began its work, in view of the importance of the issues submitted for its consideration, invitations to participate in the work were also received by some representatives of the autonomous parts of the Moscow Patriarchate, including the Metropolitans of New York, Eastern America, Latvia and a number of others.

Speech by the Head of the Ukrainian Church

The report of Metropolitan Onuphry of Kiev and All Ukraine was heard with great interest. He told the audience about the situation in which the church headed by him is today. Particular attention to his speech was caused by the difficult political situation that has developed in Ukraine today, and the forced opposition to the self-proclaimed church existing there.

The head of the Ukrainian Church (MP) spoke about the peacekeeping role that the church entrusted to him has taken on in our days. Its shepherds and archpastors are making every effort to end hostility in a country where sometimes members of the same parish turn out to be enemies and, being blind executors of someone else's political will, plunge the country into chaos and bloodshed.

The speaker also expressed his deep gratitude to the ecclesiastical and secular authorities of Russia, who organized the delivery of humanitarian aid to the areas most affected by internecine conflicts, and expressed the hope that the current Council (Bishops) will become a tangible contribution to the establishment of peace in Ukraine.

Problems related to preparations for the Ecumenical Council

One of the main subjects of discussions that unfolded during the meetings was the upcoming Ecumenical Council, which is associated with a lot of problems of a very different nature, including those generated by groundless rumors that arose on the basis of low religious awareness of citizens and related superstitions.

For example, fabrications are spreading that regarding this, the eighth in a row, there is allegedly a prophecy according to which he should become the Antichrist, and that a union (union) with the Catholic Church will be concluded on it, fasting will be canceled, remarriages of the white clergy will be legalized, and many more will be adopted. decrees detrimental to true Orthodoxy.

In this regard, the chairman of the Department for External Church Relations, said that over the past months, his office had received many letters from citizens urging the Moscow delegation to refuse to participate in this ungodly, in their opinion, event. And a few days before the current Council (of Bishops) began its work, their number increased many times over.

The role of the cathedral in protecting the interests of the Russian church

But there were more serious issues that needed to be addressed. One of them was the intention of the organizers of the Ecumenical Council to impose on all its participants the obligatory execution of decisions taken by a majority of votes. Such a formulation of the question was fraught with obvious danger. If, for example, the majority of delegations voted for a general transition to a new church calendar, then everyone, including the Russian church, would have to submit to this.

However, thanks to the perseverance and consistency of the representatives of the Moscow Patriarchate, it was possible to achieve that the decisions of the council would be valid only if all the delegations, without exception, voted for them. If there is at least one vote against, then this decision will not be valid.

And there were many such questions. Those of them that have not yet found their solution, and, according to the speaker, there are quite a lot of them, were subject to detailed discussion, to which the last Council of Bishops was dedicated. The photos presented in the article help to imagine the businesslike working environment in which his meetings took place.

Other issues considered during the council

Among other issues included in the agenda of the cathedral was the canonization of Archbishop Seraphim, even before canonized as a saint, widely revered in Russia and Bulgaria. All the delegates unanimously cast their votes for his glorification. In addition, (Poyarkov) read out a report on measures to perpetuate the memory of the New Martyrs and Confessors of Russia, who became victims of terror deployed during the struggle against the church.

With special attention, the delegates of the cathedral listened to the report of V. R. Legoyda, head of the Synodal Department for Relations with Society and the Media, on the tasks that the church faces today in connection with its presence in social networks. The speaker stressed the importance of this way of communication with the widest circle of both believers and those who have not yet found their place in religious life. In particular, he dwelled in detail on individual projects that are being prepared for implementation in the near future.

The next convocation of the Council of Bishops, according to the Church Charter, should follow no later than 2020.

the canonical body of supreme power and control in the local Church, including in the Russian Orthodox Church, in accordance with its current Charter, adopted on A.S. 2000 (Section III).

The canonical basis of the governance structure in the autocephalous local Church is determined by the 34th Ap. right: “It is fitting for the bishops of every nation to know the first in them, and recognize him as the head, and do nothing exceeding their power without his reasoning: do to each only what concerns his diocese and the places belonging to it. But let the first do nothing without the judgment of all. For thus will there be unanimity, and God will be glorified in the Lord in the Holy Spirit, the Father and the Son and the Holy Spirit.” John Zonara, in his interpretation of this rule, says: “... and the rule does not allow the pre-eminent bishop, due to abuse of honor, to turn it into predominance, to act autocratically and without the general consent of his fellow ministers to do anything indicated above, or the like.” A similar rule is found in Antioch. nine; I Universe 5 (“it is recognized that there should be Councils in every region twice a year”); II Universe. 2 (“the affairs of each region will be well established by the Council of the same region”) and other canonical rules. By "Council" here is meant the Council of Bishops of a region, in other words, of a local Church. Yes, Universe. The IV Council determined, “according to the rules of the holy fathers, that in each region the bishops should meet twice a year in one place, where the bishop of the metropolis will appoint, and correct everything that is revealed” (right. 19). 8th right. Trul. The Council changed the frequency in convening Councils without touching on their composition: “But as due to the raids of the barbarians, and due to other random obstacles, the primates of the churches do not have the opportunity to convene Councils twice a year, then it is reasoned: for church affairs that are likely to arise, in every region, in every way be the Council of the above-mentioned bishops once in the summer ... "

The same exclusively episcopal composition of the Council is provided for by the VII Ecum. 6 and Karf. 14. In Karf. 18 (27) we are talking about the fact that at the Councils of the Carthaginian Church, the episcopate of which was especially numerous, each metropolis was represented not by all the bishops, but by special representatives, while certainly in the episcopal rank: “Confirm it is fitting at this holy Council, so that, according to the rules of the Council of Nicaea, for the sake of ecclesiastical affairs, which are often postponed to the detriment of the people, a Council should be convened every year, to which all who occupy the first in the areas of the see, would send from their Councils two, or as many as they choose, bishops, to the locum tenens, so that the assembly thus constituted could have a perfect mandate.” The exclusively episcopal composition of the Councils is evidenced by Karf. 14, 87 (98), 127 (141, 142). 40s right. Laodike. The Council reads: “It is not fitting for bishops who are called to the Council to be negligent, but to go and admonish, or be admonished for the well-being of the Church, and so on. If he neglects such, then he will blame himself: unless he stays due to illness.

The canons do not provide for Councils in which presbyters, deacons and laity would participate. From the history of the ancient Church, it is known that presbyters, deacons and laity participated in the activities of the Council, but without canonically established powers.

Duty to convene councils and preside over them Antiochus. 16, 20 and IV Ecum. 19 is assigned to the metropolitan as the head of the local Church.

Like the highest ecclesiastical authority in the ancient autocephalous metropolises, in the Patriarchates, ecclesiastical authority was exercised in the unity of the first hierarch - Primate with the Council of Bishops. But since the regular meetings of bishops of such vast areas as the Patriarchates are associated with great difficulties and inconveniences, permanent councils, or synods of bishops, were formed at the Patriarchal sees already in the period of the Ecumenical Councils. The word "synod" (Greek σύνοδος) means cathedral, but in Russian. language, it began to be used in the meaning of "small permanent cathedral." Of particular importance among them was, of course, the K-Polish “endymus synod” (σύνοδος ἐνδημοῦσα - a synod permanently located in the capital). It was made up of metropolitans and bishops who came to the capital on the affairs of their departments and sometimes lived in it for several years. years. Thanks to this, the Patriarch at any time had the opportunity to gather a sufficient number of bishops for the adoption of a conciliar decision.

In the Russian Church, which from the beginning of its canonical dispensation was part of the K-Polish Patriarchate, the highest power initially belonged to the metropolitan with the Council of Bishops. The Metropolitan called the bishops to the Council and presided over it. Together with the Council, he opened new episcopal sees and tried the bishops. The falling away of the K-Polish Patriarch Joseph II and Metr. Isidore in the union served in accordance with the 15th rights. Dvukr. The Council was the basis for a historically overdue event - the separation of the Russian Church from the kyriarchal K-Polish Church. Isidore's successor, St. Jonah was appointed metropolitan in 1448 by the Russian Cathedral. bishops without the approval of the K-Polish Patriarch. Since then, even after the fall of the union in Greek. East, Cathedral of Russian. bishops independently elected the Primate of the Russian Church.

The order of government in the autocephalous Russian Church was built in accordance with the canons: Ap. 34, 37; Antioch. nine; I Universe 4, 5; II Universe. 2; IV Universe. 9, 17, 19. The metropolitans called the bishops to the Councils and presided over them. It was accepted as a rule that the bishops would gather in Moscow for conferences at least once a year. When necessary, the bishops met more frequently. It happened that, having gathered in Moscow at the request of circumstances, the bishops stayed for a long time in the capital, composing a whole series of Councils at short intervals. Sometimes the Council was convened "from the bishops who had come to Moscow", similar to the K-Polish "endimus synod". For this, almost all bishops had their permanent residences in Moscow. Cathedrals of the Moscow era were traditionally called Consecrated Cathedrals. Not only hierarchs, but also archimandrites, abbots, presbyters, as well as bearers of secular power, the grand dukes, afterward took part in their deeds. tsars, boyars, but only bishops had canonically established authority over them.

Of the Councils of this era, the following were of particular historical significance: 1492, when the difficult issue of compiling Paschalia for the 8th millennium from the creation of the world was resolved due to the wide spread of apocalyptic sentiments; 1503, confirming the mon-rei's right to own inhabited land; 1504, condemning the heresy of the Judaizers; 1547 and 1549, who made many canonizations. Russian saints; 1551, who published "Stoglav", a code of laws on the organization of the church order (the name of the collection was also transferred to the Cathedral itself).

In 1589, the Patriarchate was established in Russia (see Patriarchate in Russia). From east. Patriarchs of the Russian The primate was distinguished primarily by the fact that under him there was no permanent synod-sobor, which at that time already existed under the Patriarchs in the East. The consecrated Councils, even under the Patriarchs, remained the highest instance of power in the Russian Church. The most significant in their consequences were the Councils: 1620, which confirmed the custom that had developed by that time in Russia to rebaptize Catholics and Protestants when they joined Orthodoxy; 1654, who canceled this decision of the Council of 1620 and began, on the initiative of Patriarch Nikon, to correct church books; Big Moscow 1666-1667 with the participation of Patriarchs, who confirmed the condemnation of the old rites and deposed Patriarch Nikon; 1682, who decided to significantly increase the number of dioceses of the Russian Church.

The order of government in the Russian Church underwent a radical reform in connection with the abolition of the Patriarchate and the establishment of the Holy Synod in 1721. Feofan (Prokopovich) to Feb. 1720 After its approval by the Senate and the Consecrated Council, which turned out to be the last (Councils have not been convened since then until 1917), after the collection of signatures under it by the bishops and archimandrites and abbots of the "degree monasteries" on February 14. In 1721, the opening of the Theological College took place, at the first meeting of which it was renamed the Holy Governing Synod.

To give greater authority and canonicity to the new church government, imp. Peter I turned to the Polish Patriarch Jeremiah III with a request that he, after a conference with other Patriarchs, "deign to recognize the establishment of a spiritual Synod for the good." At the same time, the text of the “Regulations” was not sent to K-pol. In 1723, Jeremiah III sent an affirmative letter, in which he announced the recognition of the Holy Synod as his "brother in Christ", having the power "to create and accomplish the four Apostolic Holy Patriarchal Thrones." Similar letters were received from other Eastern. Patriarchs. The Synod, therefore, was recognized as a permanent Council, equal in power to the Patriarch and therefore bearing the title of His Holiness. In contrast to the Synod under the Eastern The Synod of the Patriarchs of the Russian Orthodox Church did not replenish the Patriarchal power, but replaced it; it also replaced the former Consecrated Cathedral as the highest body of church authority. The abolition of the primatial throne, as well as the disappearance of the Councils from the life of the Russian Church for more than 200 years, was a violation of Ap. 34, Antioch. 9 and other canons. The leading member of the Synod, at first with the title of president, differing in nothing in his rights from its other members, only symbolically represented the first bishop, the first hierarch, without whose permission nothing should be done in the Church that would exceed the power of individual bishops. There was no Synod, consisting of only several. bishops and presbyters, and a full-fledged replacement for the former Consecrated Councils.

During the preparation of the Local Council of the Orthodox Russian Church in 1917-1918. there were disagreements about the composition of the upcoming Council. In St. Petersburg, a “group of 32” priests was formed (see the article “Union of Church Renewal”), which demanded in a note published in the Church Bulletin on March 17, 1905, a broad representation of clergy and laity, as well as equal rights with bishops for them at the Council. The Renovationists warned their opponents about the threat of a church schism, which would occur if their demands for equal participation of clergy and laity in the Council were not accepted. “The bishops will work out and approve at the Council a project for the dispensation; but their decision will not gain strength merely because it is the unanimous desire of all the bishops. The Church will say, or at least can say, that she does not approve of such an arrangement of affairs, does not want it, and recognizes that it does not correspond either to her real needs or to the Tradition she preserves. Right or wrong will this Church, involuntarily estranged from bishops, but a split will occur ”(To the Church Council. St. Petersburg, 1906. P. 128), - wrote N. P. Aksakov. For the first hierarch of the Russian Church, the authors of the Notes provided for the title of archbishop of the capital city or even Patriarch, but did not want to give him any adm. rights in relation to other bishops, providing only the primacy of honor.

Opposing beliefs about the nature of the necessary transformations of the highest church authority were held by the archbishop. Anthony (Khrapovitsky): he spoke in favor of the exclusively episcopal composition of the expected Council. With a deep analysis of the question of the composition of the proposed Local Council, Archbishop. Finnish Sergius (Stragorodsky). He wrote: “Is it possible, standing on a strictly canonical point of view, to assert that clergy and laity have the right, on an equal footing with bishops, to participate with a decisive vote in regional councils. The answer can only be negative. That the clergy and laity were necessarily present at the Councils, and that some of them took the most remarkable part in the deliberations of the Council, it is true... and Local Councils... impossible. The “Book of Rules” does not contain any legalizations for the participation of clergy and laity in regional Councils and, on the contrary, wherever it speaks of Councils, it speaks only of bishops and never of presbyters, clerics and laity ”( Sergius (Stragorodsky), archbishop. On the Composition of the Expected Extraordinary Local Council. SPb., 1905. S. 5-6). For the sake of unity and peace of the church archbishop. Sergius considered it acceptable to invite clerics and laity to participate in the Council, “but,” he noted, “this participation must be arranged so that it does not destroy ... the basic principle of the canonical order” (Ibid., p. 10). For this, the archbishop Sergius proposed to introduce the following condition into the regulation on the Council: “Any decision of the general Council, whether it is achieved by voting or without it, receives the force of law, but can be protested, indicating motives and submitted to the Council of some bishops. If the resolution has a dogmatic-canonical character, one vote is enough for protest, no matter who it belongs to. In all other cases, it is necessary that the protest be declared or supported by at least one quarter of all those present” (Ibid., p. 27). The bishopric as a whole stood for the positions expressed in the speeches of Archbishops Anthony and Sergius.

Local Council of the Orthodox Russian Church 1917-1918 in the composition of bishops, clergy and laity was an event of epochal significance. The Charter of the Council gave special powers to the bishops participating in the activities of the Council. They constituted the Council of Bishops, which acted within the framework of the Council, while, however, having the power to cancel, revise or edit any decision of the Council as a whole without its subsequent revision at the plenary session. And the Episcopal Conference made extensive use of this canonically justified right, making significant changes to the texts of a number of conciliar definitions adopted at plenary sessions, and informing them of this. final edition.

The main goal of the Council was the organization of church life on the basis of full-blooded catholicity, and in completely new conditions, when, following the fall of the autocracy, the former close union of Church and state fell apart. The theme of conciliar acts was therefore predominantly church-organizing in nature.

Nov 4 In 1917, the Local Council issued a resolution: “1. In the Orthodox Russian Church, the highest power - legislative, administrative, judicial and controlling - belongs to the Local Council, periodically, at certain times, convened in the composition of bishops, clergy and laity. 2. The Patriarchate is restored, and the ecclesiastical administration is headed by the Patriarch. 3. The patriarch is the first among the bishops equal to him. 4. The patriarch, together with the organs of church administration, is accountable to the Council ”(Collection of definitions and resolutions of the Holy Council of the Orthodox Russian Church 1917-1918. M., 1994. Issue 1. P. 3).

Church life in the era that followed the Local Council proceeded in exceptionally abnormal conditions - the Church was persecuted. The next Local Council, the holding of which was scheduled in accordance with the resolution of the Local Council of 1917-1918. for 1921, it was not possible to convene. In 1921, due to the expiration of the 3-year inter-council term, the powers of the members of the Synod and the Supreme Church Council elected at the Council ceased, the new composition of these bodies was determined by the sole Decree of the Patriarch in 1923. The Church Council was dissolved.

After the death of St. Tikhon On April 12, 1925, a Bishops' Conference of 60 bishops took place, who arrived at the burial of the late Primate. At this meeting, the testament of the deceased Patriarch was opened and read out, drawn up in case of impossibility of convening a Council for the election of the Primate, as provided for by the definition of the Local Council “On the procedure for electing the Most Holy Patriarch”.

After the partial normalization of the church-state. relations 8 Sept. In 1943, A.S. took place in Moscow, which included 3 metropolitans, 11 archbishops and 5 bishops. The Council elected the Patriarchal Locum Tenens, Met. Sergius Patriarch of Moscow and All Russia. After the death of Patriarch Sergius on November 21-23. In 1944, A.S. took place, in which 50 bishops of the Russian Orthodox Church already participated. The task of the Council was to prepare for the convening of the Local Council for the election of the Patriarch.

Local Council, held January 31 - February 2. 1945, elected Met. Leningrad Alexy (Simansky) and adopted the "Regulations on the management of the Russian Orthodox Church." The “Regulations” says: “The Patriarch, with the permission of the Government, convenes a Council of His Eminence Bishops and presides over the Council to resolve urgent important church issues,” it is said about the Council with the participation of clergy and laity that it is convened only “when it is necessary to listen to the voice of the clergy and laity and there is an external opportunity to convene a Local Council” (I 7). "Position" ie. for the first time introduces a legislative distinction between 2 instances of the highest church authority: the Local Council and the A.S., without providing for the periodicity in their convocation.

On the basis of the "Regulations on the Administration of the Russian Orthodox Church" A. S. were convened in 1961, 1971 and 1988. (the last two Councils for the preparation of the upcoming Local Councils).

The Local Council, held from July 6 to 9, 1988, adopted the Charter on the administration of the Russian Orthodox Church. The highest bodies of church power and administration in accordance with the Charter are the Local Council, A.S. and Priest. The Synod headed by the Patriarch, while the Charter puts A.S. in a subordinate position in relation to the Local Council, which is convened by the Patriarch (Locum Tenens) and the Priest. Synod as needed, but at least once every 5 years. It consists of bishops, clerics, monastics and laity (II 2). In the period between Local Councils, A. S. has the fullness of the highest church authority (III 2).

In accordance with the Charter on the Administration of the Russian Orthodox Church as amended in 1988, regular and extraordinary A.S. were convened in 1989, 1990 (three times, including one from A.S. to prepare the Local Council convened to elect the Patriarch) , 1992 (twice), 1994, 1997 and 2000

A.S., held on August 13-16. 2000, adopted the new "Charter of the Russian Orthodox Church". According to the Charter, “the supreme authority in the field of dogma and canonical dispensation belongs to the Local Council” (II 1), the governing body of the ROC in the period between A.S. is the Holy. Synod headed by the Patriarch (V 1). In the Charter, in a new way, but in full accordance with the canonical norms, the status of A. S. is formulated as the “highest body of hierarchical management” of the ROC (III 1). A. S. is convened by the Patriarch (Locum Tenens) and the Priest. Synod (III 2). Changes have also been made to the provision of the Charter regarding the composition of the Council. The members of the A.S. are diocesan bishops, as well as those vicar bishops who head synodal institutions and Theological Academies (in the Charter of 1988 - “theological schools.” The change is undoubtedly motivated by a multiple increase in the number of theological educational institutions of the ROC). In addition, the AS includes vicar bishops, “having canonical jurisdiction over the parishes under their jurisdiction. Other vicar bishops may participate in the meetings of the Council of Bishops without the right of a decisive vote” (III 1).

The periodicity in convening the next Councils has been changed: the inter-council period is provided not for 2, as it was before (Charter, 1988 III 3), but for 4 years. The possibility of convening the Council in exceptional cases also remains. An Extraordinary Council may be convened at the proposal of not only the Patriarch (V 20) and Priest. Synod, but 1/3 of the diocesan bishops - members of A.S. (III 2). Moreover, a period of not more than 6 months is provided after the corresponding appeal, during which A.S. must be convened.

As before, the A.S. will certainly be convened on the eve of the Local Council, which consists of bishops, representatives of the clergy, monastics and laity, in the number and order determined by A.S. “The Council of Bishops is responsible for the preparation of the Local Council, which develops, preliminarily approves and submits for approval by the Local Council the program, agenda, rules of procedure for meetings and the structure of this Council ... ”(II 2). In the new Charter, so. the responsibility of A.S. for the preparation of the Local Council was emphasized, the functions of A.S. were more clearly defined (according to the Charter of 1988, on the eve of the Local Council, the duties of A.S. included “making proposals on the agenda, program, rules of meetings, as well as the procedure election of the Patriarch" - III 5a).

The charter obliges A.S., in particular, the following: maintaining the purity and integrity of the right. creeds and standards of Christ. morality; the adoption of the Charter of the Russian Orthodox Church and the introduction of amendments and additions to it; preservation of the dogmatic and canonical unity of the ROC; solution of fundamental theological, canonical, liturgical and pastoral issues; canonization of saints and approval of liturgical rites; interpretation of canons and other church regulations; an expression of pastoral concern for the problems of the present; issues related to the relationship of the Russian Church with the state. bodies and with local pravosl. churches; creation, reorganization and liquidation of self-governing Churches, exarchates, dioceses, as well as synodal institutions; approval of the procedure for the possession, use and disposal of church property, resolving issues related to the convening of the Local Council, including the procedure for electing the Patriarch of Moscow and All Russia, monitoring the implementation of the decisions of the Local Council; judgment on the activities of the Holy. Synod and synodal institutions; establishing a procedure for all ecclesiastical courts; approval of new church-wide awards (III 3).

The judicial competence of A. S. has been changed: it has become a court of higher instance, competent to judge in the first and last instance on dogmatic and canonical deviations in the activities of the Patriarch (III 5), previously it was the competence of the Local Council (Charter, 1988. II 6), in of last instance (as well as in the Charter of 1988, - III 7a) on disagreements between bishops and on charges of canonical offenses, as well as on all cases referred to it by a general church court.

The leadership of A.S. under the new Charter is carried out on the same grounds that were provided for by the previous Charter. Decisions at the Council are taken by a simple majority of votes by open or secret ballot. When in an open ballot the votes are equally divided, the preponderance is given by the vote of the Chairman;

Resolutions of A.S. come into force immediately after their adoption (III 15). Moreover, unlike the subsequent approval of all resolutions by the A.S. Local Council (Charter, 1988. II 7), which was provided for by the previous Charter, the new Charter provides for such approval only on dogmatic and canonical issues (II 5d).

In accordance with the new Statute, the status of the Bishops' Conference operating within the framework of the Local Council has changed. If earlier it could cancel a resolution adopted at a meeting of the Local Council only by a qualified majority of 2/3 of the votes (this provision of the Charter of 1988 did not give the episcopate full control over the course of conciliar acts, since it was possible to cancel the decision adopted by the Council in its entirety only 2/3 of the votes of the bishops present, even if the decision passed at the plenary session of the Local Council by a simple majority of at least one vote), then now a simple majority is sufficient for this.

The Bishops' Conference may be convened by the Chairman of the Council, the Council of the Council, or at the suggestion of 1/3 of the bishops. Its task, as it was provided for by the former Charter, is to discuss those decisions that are especially important or are questionable from a dogmatic and canonical point of view. If the decision of the Sobor is rejected by the majority of the bishops present, it is re-submitted for conciliar consideration. If, after this, the majority of bishops reject it, it loses its force. Through this mechanism, the final version of the decisions of the Local Council, in accordance with the fundamental canonical principles, is placed under the control of the episcopate.

A. S. is the body of the highest administration of the Ukrainian Orthodox Church, which has broad autonomy within the Russian Orthodox Church, as well as the Belarusian Exarchate.

In all autocephalous Orthodox Churches A.S. is the body of supreme power and control, while he has different officers in different Churches. names: in the Serbian Church it is called the Holy Bishops' Council, in the Romanian - St. Synod, in Bulgaria - the Holy Synod in full composition (unlike the Synod in small composition - a body similar to the Holy Synod of the Russian Orthodox Church), in the Greek Church - the Holy Synod of Bishops.

In the Roman Catholic Church, a Council ("ecumenical", local) means exclusively a Council of Bishops, which also includes a synod (CIC can. 342, 345, 346) and a conference of bishops (CIC can. 447-459). Other persons may be called to the “ecumenical” Council, but only “bishops who are members of the College, and only they alone, have the right and obligation to participate in the Ecumenical Council with the right of a decisive vote” (CIC can. 339 § 1).

Source: Regulations on the administration of the Russian Orthodox Church. M., 1945; Charter, 1988; Collection of definitions and resolutions of the Holy Council of the Orthodox Russian Church in 1917-1918. M., 1994. Issue. 1-4; Nicodemus [Milash], bishop . Rules; Charter, 2000.

Prot. Vladislav Tsypin

RUSSIAN ORTHODOX CHURCH

Orthodoxy(tracing paper from Greek ὀρθοδοξία - literally “correct judgment”, “correct teaching” or “correct glorification”) - a trend in Christianity that took shape in the east of the Roman Empire during the first millennium AD. e. under the leadership and with the main role of the See of the Bishop of Constantinople - New Rome. Orthodoxy professes the Niceno-Tsaregrad Creed and recognizes the decisions of the seven Ecumenical Councils. It includes a set of teachings and spiritual practices that the Orthodox Church contains, which is understood as a community of autocephalous local Churches that have Eucharistic communion with each other.
According to the opinion of the professor of the Imperial St. Petersburg Theological Academy N. N. Glubokovsky, “Orthodoxy is a “right confession” - because it reproduces in itself the entire intelligible object, sees itself and shows it to others in the “correct opinion” of all subject richness and with all features."
In Russian, the terms “orthodoxy” or “orthodox” are almost never used as a synonym for “orthodoxy”, although such usage is sometimes found in secular literature, usually due to an erroneous translation of the word “accordance” from European languages.

The earliest written use of the word "Orthodoxy" in the territory of Russia is recorded in the "Sermon on Law and Grace" (1037 - 1050):
Praise the praiseworthy voices of the Roman country of Peter and Paul, image your faith in Jesus Christ, the Son of God; Asia and Ephesus, and Patm John the Evangelist, India Thomas, Egypt Mark. All countries and cities, and people honor and glorify every time their teacher, who taught me the Orthodox faith. - Sermon on Law and Grace by Metropolitan Hilarion (published by IRLI RAS)
In the official language of the church and state on the territory of Russia, the term "Orthodox" began to be used in con. XIV - beginning. XV century, and the most active terms "Orthodox" and "Orthodoxy" come into use in the XVI century.

Dogmatics

The main and only universally authoritative dogmatic document is the Niceno-Tsaregrad Creed, which states:
- Salvation through the confession of faith "in one God" (1st member of the Symbol).
- Consubstantial Persons of the Holy Trinity: God the Father, God the Son, the Holy Spirit.
- Confession of Jesus - Christ, Lord and Son of God (2nd member of the Symbol).
- Incarnation (3rd member of the Symbol).
- Belief in the bodily resurrection, the ascension and the forthcoming second coming of Jesus Christ, the general resurrection and "the life of the age to come" (5, 6, 7, 11, 12th members of the Symbol).
- Faith in the unity, holiness and catholicity of the Church (9th member of the Symbol); The head of the Church is Jesus Christ (Eph. 5:23).

In addition, based on Holy Tradition, Orthodoxy recognizes the prayerful intercession of canonized saints.

Canonical device and norms

Basic canonical norms and institutions:
- Hierarchical priesthood, having 3 degrees: bishop, presbyter, deacon. A necessary condition for the legitimacy of the hierarchy is direct canonically legal apostolic succession through a series of ordinations. Each bishop (regardless of the title he holds) has full canonical authority within his jurisdiction (eparchy). Only males are ordained.
Although the canons forbid members of the holy rank "to enter into the government of the people" (the 81st and 6th Canons of the Holy Apostles, as well as the 11th Canon of the Double Council, etc.), there were separate episodes in the history of Orthodox countries when bishops were at the head of states (the most famous is the President of Cyprus Macarius III) or had significant powers of civil power (the Patriarchs of Constantinople in the Ottoman Empire in the role of milet-bashi, that is, ethnarch-orthodox subjects of the sultan).
- Institute of monasticism. It includes the so-called black clergy, which has played a leading role in all spheres of the life of the Church since the 4th century. Representatives of the black clergy may be elected to a special episcopal office in the Church.
- Established calendar fasts: Veliky (pre-Easter 40-day), Petrov, Uspensky, Rozhdestvensky, which, together with the holidays, make up the liturgical year.

History of creed formulation

The modern Orthodox Church considers the entire history of the Church before the Great Schism as its own history.
Initially, the designation of the religion as Orthodox and emphasizing it as “right”, not damaged by heresies and deviations from what was accepted from the apostles, was a necessary measure.

Orthodox dogma goes back to apostolic times (I century). It was formulated by oros (literally - borders, doctrinal definitions) of the Ecumenical, as well as some Local Councils.

Orthodoxy began to take shape in the II-III centuries AD. e., tracing its history back to apostolic times. It was opposed to Gnosticism (which offered its own interpretation of the New Testament and often rejected the Old Testament) and Arianism (which denied the consubstantiality of the Trinity).

The leading role in the work of the first four Ecumenical Councils was played by the bishops of Alexandria and Rome. All Councils were convened by the Roman (Byzantine) emperors and usually took place under their administrative presidency.

ORGANIZATION OF THE RUSSIAN ORTHODOX CHURCH

The ROC has 128 dioceses in Russia, Ukraine, Estonia, Latvia, Lithuania, Belarus, Moldova, Azerbaijan, Kazakhstan, Uzbekistan, Kyrgyzstan, Tajikistan and Turkmenistan (these countries are considered the "canonical territory" of the ROC), as well as in the diaspora - Austria, Argentina, Belgium, France, Netherlands, UK, Germany, Hungary, USA and Canada. There are parishes, representative offices and other canonical divisions of the ROC in Finland, Sweden, Norway, Denmark, Spain, Italy, Switzerland, Greece, Cyprus, Israel, Lebanon, Syria, Iran, Thailand, Australia, Egypt, Tunisia, Morocco, South Africa, Brazil and Mexico. The ROC nominally includes the Japanese Autonomous Orthodox Church, which is governed by an independent Metropolitan of All Japan, elected at the Council of this Church, and the Chinese Autonomous Orthodox Church, which currently does not have its own hierarchy.

The highest doctrinal, legislative, executive and judicial power in the Russian Orthodox Church belongs to the Local Council, which includes all the ruling (diocesan) bishops, as well as representatives from the clergy and laity of each diocese. According to the Charter of the Russian Orthodox Church, which was in force from 1988 to 2000, the Local Council was to be convened every five years. In August 2000, the Council of Bishops adopted a new Statute of the Russian Orthodox Church, which does not stipulate the frequency of convocation of the Local Council, whose exclusive competence includes only the election of a new Patriarch.

The real fullness of ecclesiastical authority has been transferred to the Council of Bishops, which includes the permanent members of the Holy Synod and the ruling bishops. According to the Charter, which has been in force since August 2000, the Council of Bishops is convened by the Synod at least once every four years (the previous Charter required its convocation at least once every two years). The list of powers of the Council of Bishops is very wide. Even during the work of the Local Council, which theoretically can cancel the decisions of the bishops, all the fullness of church authority belongs to the Bishops' Conference, consisting of bishops - members of the Council. In the event that a majority of the votes of the members of the Local Council are submitted for a particular decision, but this decision does not gain a majority of the votes of the members of the Bishops' Conference, it is considered adopted.

In the period between Bishops' Councils, the Church is governed by the Patriarch and the Holy Synod, which is considered an advisory body under the Patriarch. In practice, the Patriarch takes the most important administrative decisions only with the consent of the Synod. The Holy Synod includes, in addition to the Patriarch, seven permanent members (metropolitans of Krutitsy and Kolomna, St. Petersburg and Ladoga, Kyiv and all Ukraine, Minsk and Slutsk, Chisinau and all Moldova, as well as the manager of the affairs of the Moscow Patriarchate and the chairman of the Department for External Church Relations - DECR MP) and six temporary ones, called by the Synod itself to participate in meetings during only one synodal session.

The sessions of the Synod are divided into two sessions - spring and autumn, each of which consists of two or three sessions, usually lasting two days. As a rule, the Holy Synod hears reports on the most important events of church life that took place between its meetings (such events include the visits of the Patriarch, visits to the ROC of the heads of other local Churches, the participation of official representatives of the ROC in major events of a national or international scale), as well as establishes new dioceses, appoints and removes bishops, approves the opening of new monasteries and the appointment of their governors and abbesses, opens and reorganizes theological educational institutions, opens new canonical structures of the Russian Orthodox Church in the far abroad and appoints their clergy. In exceptional cases, the Synod delivers Epistles reflecting the point of view of the church hierarchy on certain significant social problems. The hierarchy of the Orthodox Church is referred to as the "triple" because it consists of three main steps: the diaconate, the priesthood and the bishopric.

Men's monasteries in the modern Russian Orthodox Church are managed by a vicar in the rank of archimandrite (less often in the rank of abbot or hieromonk; the abbot of one monastery has the rank of bishop), who "represents" in it the rector - the diocesan bishop. The largest and most famous monasteries, as well as the men's monasteries of the capital, are "stauropegial" - their abbot is the Patriarch himself, represented in the monastery by the governor.

Women's monasteries are run by an abbess who has the honorary title of abbess (more rarely, an abbess is a simple nun). In large monasteries, an advisory body, the Spiritual Cathedral, operates under the governor. Monasteries can have their own courtyards (representations) in cities or villages, as well as sketes and deserts located at some distance from the main monastery. For example, the Trinity Sergius Lavra has Gethsemane and Bethany sketes, courtyards in Moscow and St. Petersburg.

Under the Holy Synod of the Russian Orthodox Church, there are a number of "branch departments" - Synodal departments, the most important of which is the DECR MP. The DECR MP itself defines the range of its tasks as follows: “The implementation of hierarchical, administrative, financial and economic management of dioceses, monasteries, parishes and other institutions of our Church in the far abroad; the adoption by the hierarchy of decisions concerning church-state and church-social relations; implementation of relations of the ROC with local Orthodox churches, non-Orthodox churches and religious associations, non-Christian religions, religious and secular international organizations, state, political, public, cultural, scientific, economic, financial and other similar institutions and organizations, mass media. The chairman of the DECR MP is considered the most influential hierarch of the Russian Orthodox Church.

In most cases, future clergy receive a "professional" education in theological educational institutions, the network of which is managed by the Educational Committee of the Moscow Patriarchate.

Currently, the ROC has 5 theological academies (before 1917 there were only 4), 26 theological seminaries, 29 theological schools, 2 Orthodox universities and the Theological Institute, a women's theological school, 28 icon painting schools. The total number of students in theological schools reaches 6,000 people.

The Synodal Department for Religious Education and Catechesis manages a network of educational institutions intended for the laity. This network includes Sunday schools at churches, circles for adults, groups for preparing adults for baptism, Orthodox kindergartens, Orthodox groups in state kindergartens, Orthodox gymnasiums, schools and lyceums, and Orthodox courses for catechists.

Patriarchal Cross

Orthodox cross

Metropolitans

Metropolitans of Kiev:
, .
Vladimir period: , .
Moscow period:, Michael (Mityai), Cyprian, Pimen, Photius, Gerasim, Isidore of Kyiv,.
Metropolitans of Moscow:
, Job .

Patriarchs of All Russia

Saint JOB - First Patriarch of Moscow. January 23, 1589 – June 1605
IGNATIUS - not included in the list of legitimate patriarchs. It was appointed by False Dmitry I under the living Patriarch Job. June 30, 1605 – May 1606
- June 3, 1606 - February 17, 1612
- June 24, 1619 - October 1, 1633
IOASAF I- February 6, 1634 - November 28, 1640
JOSEPH- May 27, 1642 - April 15, 1652
NIKON- July 25, 1652 - December 12, 1666
IOASAF II- February 10, 1667 - February 17, 1672
PITIRIM- July 7, 1672 - April 19, 1673
Joachim- July 26, 1674 - March 17, 1690
ADRIAN- August 24, 1690 - October 16, 1700
After the death of Hadrian, no successor was chosen. Metropolitan Stefan of Yaroslavl in 1700-1721 was the guardian of the Patriarchal throne.
In 1721, the institution of patriarchy was abolished by Peter I. Only the Holy Synod functioned. The Institute was restored at the Cathedral of the Russian Church in 1917-1918.
Saint TIKHON - November 5, 1917 – March 25, 1925 After his death in 1925, the authorities prevented the convening of a new Council for the election of the Patriarch, allowing them to be held only in 1943 at the Council of Bishops, which consisted of 19 people.
SERGIUS- September 8, 1943 - May 15, 1944
ALEXI I- February 2, 1945 - April 17, 1970
PIMEN- June 2, 1971 - May 3, 1990
ALEXY II- June 10, 1990 - December 5, 2008
KIRILL- since February 1, 2009

- Ideal Cathedral Soul of the Russian nation.

Unusual Orthodox churches.
Kyiv Sophia Cathedral.
Sofia Novgorodskaya.




Saint Isaac's Cathedral.
Kizhi.
Stone tent temples.
Stone hipped bell towers.
Sofia belfry.

Sacraments

.

Icon

.

The meetings of the Consecrated Bishops' Council were held under the chairmanship of the Patriarch of Moscow and All Russia Kirill (Gundyaev) in the hall of Church Councils of the Cathedral of Christ the Savior. 280 bishops took part in the work of the Council. Church hierarchs from 247 dioceses of Russia, Ukraine, Belarus, Moldova, Azerbaijan, Kazakhstan, Kyrgyzstan, Latvia, Lithuania, Tajikistan, Turkmenistan, Uzbekistan, Estonia, as well as dioceses located in the far abroad arrived at the Council.

On the first day of the meetings of the Council, His Holiness Patriarch Kirill read out a report on various aspects of internal church life, church-state and church-society relations throughout the entire canonical space of the ROC. The report touched upon, in particular, issues related to the formation of new dioceses and the creation of metropolises.

The Patriarch noted that in order to fulfill the task set at the Bishops' Council in 2011 to open new parishes, Rev. In May 2011, the Synod initiated the historical process of the formation of several dioceses within the republics and regions of the Russian Federation. Previously, this took place in the Ukrainian Orthodox Church and in the Belarusian Exarchate. However, the speaker stressed, in Russia these transformations should be more ambitious. Over the past 2 years, 64 new dioceses have been established on the territory of the same subjects of the Russian Federation. In total, 82 dioceses were formed during this time. Since the Local Council of 2009, 88 new dioceses have been formed. There are currently 247 dioceses in total. In addition, by the decision of St. Synod dated July 27, 2011, a new metropolitan district was formed - Central Asian. Oct. 2011 Priest The Synod made an important adjustment to the process of disaggregating the dioceses: the dioceses located within the same subject of the Russian Federation began to unite into metropolises. During the inter-council period, 33 metropolises were created.

The primate said that in order to simplify and reduce the cost of building new churches, the Cathedral instructed the Financial and Economic Department to develop projects for quickly erected and inexpensive churches. In present At the same time, 7 standard projects of churches with a capacity of 200 to 500 parishioners were developed. After acquiring ownership of the developed design and estimate documentation, it can be used in all dioceses with revision, where necessary.

Further, Patriarch Kirill dwelled on issues related to the life of dioceses and parishes in countries outside the canonical territories of the existing Local Orthodox Churches, as well as on the representations of the Moscow Patriarchate on the territory of other Autocephalous Churches. According to rough estimates, the total number of Russian-speaking Orthodox. The diaspora in the world today is about 30 million people, and a significant part of it is the flock of the Russian Orthodox Church. In present Currently, there are 829 parishes and 52 monasteries of the Moscow Patriarchate in 57 far-abroad countries, including 409 parishes and 39 monasteries within the Russian Church Abroad. The primate stressed that in 2011-2012. new temples were built and consecrated in Thailand, the community in Singapore was strengthened, parishes were opened in Malaysia and Cambodia. There is an acute question about the construction of the Orthodox Church. temple in India. Several major projects are being successfully implemented: the restoration of the temple and the premises of the House of the Pilgrim of the Russian Orthodox Church in Bari, near the relics of St. Nicholas of Myra, the construction of the first Russian orthodox church is almost completed. a temple on the Arabian Peninsula in the United Arab Emirates, the construction of a temple in Madrid is in full swing; in France, a temple in Nice has been returned to Russia, where the priest now serves. Korsun diocese of the Russian Orthodox Church. Active preparations are being made for the construction of a Russian spiritual and cultural center in Paris on the Quai Branly. An important event was the receipt by the Vienna diocese of the Russian Orthodox Church ofic. status in Austria.

Five years have passed since the signing of the “Act on Canonical Communion between the Moscow Patriarchate and the Russian Orthodox Church Outside of Russia”. Over the past period, trust has been strengthened between people, mutual assistance of communities has been established. However, His Holiness Patriarch Kirill noted with regret that the problem of the existence of parishes that did not accept the canonical unification of the ROC, in particular in Lat, continues to be a painful problem. America.

Then the Primate touched upon issues related to the financial and economic activities of the Church.

Patriarch Kirill also said that during the inter-conciliar period, the hierarchal brotherhood has increased by 75 bishops, and today 290 diocesan and vicar bishops serve in the ROC, of ​​which 225 are ruling. In total, since the Local Council of 2009, 108 ordinations have been performed, 88 of them with the participation of the Patriarch.

The speaker dwelled in some detail on the analysis of various topics related to spiritual education. The assessment of missionary, youth and social service Rus. Churches in recent years. In addition, the Patriarch touched upon the issues of the information activities of the Church, its dialogue with society and the state, and also shared his vision of the inter-Orthodox. and interchrist. relations, interaction with representatives of other religions.

The members of the Council heard a report by Metropolitan Volodymyr (Sabodan) of Kiev and All Ukraine, in which he gave an assessment of the current state of canonical Orthodoxy within Ukraine.

In the following days, the members of the Council of Bishops adopted a number of documents proposed for consideration by the Inter-Council Presence: “Regulations on the election of the Patriarch of Moscow and All Russia”, “Regulations on the composition of the Local Council of the Russian Orthodox Church”, “The position of the Church in connection with the development of technologies for accounting and processing personal data”, “Position of the Russian Orthodox Church on the reform of family law and problems of juvenile justice”, “Position of the Russian Orthodox Church on topical environmental issues”. A new version of the Charter of the Russian Orthodox Church was approved, taking into account the amendments made to it. The Council of Bishops also decided to glorify St. Dalmat (Mokrinsky), previously canonized as locally venerated saints of the Kurgan diocese. One of the important documents adopted by the Council was the Regulations on material and social support for clergy, clergy and workers of religious organizations of the Russian Orthodox Church, as well as members of their families. The Council adopted the Regulations on the awards of the Russian Orthodox Church, which streamlines the system of general church and liturgical awards Rus. Churches founded at different times. The members of the Council unanimously approved for a new term the current composition of the General Church Court. In conclusion, the Council of Bishops adopted resolutions and addressed a message to the clergy, monastics and laity of the Russian Orthodox Church.

Lit.: Kirill (Gundyaev), Patriarch of Moscow and All Russia. Report at the Bishops' Council of the Russian Orthodox Church on February 2. 2013 // ZhMP. 2013. No. 3. S. 12-45; Cathedral Mind of the Church // ZhMP. 2013. No. 3. P. 10; Decrees of the Consecrated Council of Bishops of the Russian Orthodox Church February 2-5. 2013 // ZhMP. 2013. No. 4. P. 8–18; The position of the Russian Orthodox Church on the reform of family law and problems of juvenile justice // ZhMP. 2013. No. 5. P. 8–11; Varsonofy (Sudakov), Met. What has changed in the Charter: From the report on the draft amendments and additions to the Charter of the Russian Orthodox Church "On the adoption of a new edition of the Charter of the Russian Orthodox Church" // ZhMP. 2013. No. 6. P. 7; Charter of the Russian Orthodox Church as amended in 2013 // ZhMP. 2013. No. 6. P. 38–49.

1. The Council of Bishops has the highest authority in the Russian Orthodox Church in doctrinal, canonical, liturgical, pastoral, administrative and other matters relating to both the internal and external life of the Church; in the field of maintaining fraternal relations with other Orthodox Churches, determining the nature of relations with heterodox confessions and non-Christian religious communities, as well as with states and secular society.

2. The Council of Bishops consists of diocesan and vicar bishops.

3. The Council of Bishops is convened by the Patriarch of Moscow and All Russia (Locum Tenens) and the Holy Synod at least once every four years and on the eve of the Local Council, as well as in exceptional cases, provided, in particular, by Article 20 of Chapter V of this Charter.

At the suggestion of the Patriarch of Moscow and All Russia and the Holy Synod or 1/3 of the members of the Bishops' Council - diocesan bishops, an extraordinary Bishops' Council may be convened, which in this case meets no later than six months after the relevant synodal decision or the appeal of a group of bishops to the Patriarch of Moscow and All Russia and the Holy Synod.

4. The Holy Synod is responsible for the preparation of the Council of Bishops.

5. The duties of the Council of Bishops include:

a) maintaining the purity and integrity of the Orthodox dogma and the norms of Christian morality and interpreting this doctrine on the basis of Holy Scripture and Holy Tradition, while maintaining doctrinal and canonical unity with the fullness of Ecumenical Orthodoxy;

b) preservation of the dogmatic and canonical unity of the Russian Orthodox Church;

c) the adoption of the Charter of the Russian Orthodox Church and the introduction of amendments and additions to it;

d) the solution of fundamental theological, canonical, liturgical and pastoral issues concerning both the internal and external activities of the Church;

e) canonization of saints and church-wide glorification of locally venerated saints;

f) competent interpretation of the holy canons and other church laws;

g) expression of pastoral concern with the problems of the present;

h) determining the nature of relations with state institutions;

i) submission to the Local Council of proposals on the creation, reorganization and abolition of Autonomous and Self-Governing Churches;

j) approval of decisions of the Holy Synod on the creation, reorganization and abolition of Exarchates, Metropolitan districts, metropolitanates and dioceses, determination of their boundaries and names, as well as approval of decisions of the Synods of Self-Governing Churches on the creation, reorganization and abolition of metropolitanates and dioceses;

k) approval of decisions of the Holy Synod on the creation, reorganization and abolition of synodal institutions and other bodies of church administration;

l) on the eve of the Local Council - making proposals on the rules of the session, program, agenda and structure of the Local Council;

m) monitoring the implementation of the decisions of the Local and Bishops' Councils;

o) judgment on the activities of the Holy Synod, the Supreme Church Council and synodal institutions;

o) approval, cancellation and amendments to the legislative acts of the Holy Synod;

p) establishing a procedure for all ecclesiastical courts;

c) consideration of reports on financial matters submitted by the Holy Synod and approval of the principles for planning future general church incomes and expenses;

r) approval of new church-wide awards.

6. The Council of Bishops is the ecclesiastical court of the highest instance. As such, it is empowered to consider and decide

As part of the Local Council: in the first and last instance on dogmatic and canonical deviations in the activities of the Patriarch of Moscow and All Russia;

Last resort:

a) due to disagreements between two or more bishops;

b) in cases of ecclesiastical offenses of bishops and heads of synodal institutions;

c) in all matters referred to him by the Patriarch of Moscow and All Russia and the Holy Synod.

7. The Chairman of the Council of Bishops is the Patriarch of Moscow and All Russia or the Locum Tenens of the Patriarchal Throne.

8. The Presidium of the Council of Bishops is the Holy Synod. The Presidium is responsible for conducting the Council, as well as for its leadership. The Presidium proposes the rules of meetings, the program and agenda of the Council of Bishops, makes proposals on the procedure for the Council to study emerging problems, considers procedural and protocol issues.

9. The Secretary of the Council of Bishops is elected from among the members of the Holy Synod. The Secretary is responsible for providing the Council with the necessary working materials and for taking minutes. The minutes are signed by the secretary and approved by the chairman of the Council.

10. The opening of the Council of Bishops and its daily meetings are preceded by the celebration of the Divine Liturgy or other appropriate statutory service.

11. Sessions of the Bishops' Council are headed by the chairman or, at his suggestion, one of the members of the presidium.

12. Theologians, specialists, observers, and guests may be invited to individual meetings of the Council of Bishops without the right to vote. The degree of their participation in the work of the Council is determined by the regulations.

13. Decisions at the Council of Bishops are taken by a simple majority of votes by open or secret ballot, with the exception of cases specifically stipulated by the regulations adopted by the Council. In case of equality of votes in the case of open voting, the vote of the chairman shall be decisive. In the event of an equality of votes in a secret ballot, a second ballot shall be held.

14. Decisions of the Council of Bishops in the form of resolutions and rulings are signed by the chairman and members of the presidium of the Council. Other documents approved by the decisions (decrees) of the Council are endorsed by the secretary of the Council.

15. None of the bishops - members of the Council of Bishops can refuse to participate in its meetings, except in cases of illness or other reason, which is recognized by the Council as valid.

16. The quorum of the Council of Bishops is 2/3 of the hierarchs - its members.

17. Resolutions of the Council of Bishops enter into force immediately after their adoption.