History of the Ryazan Theological Seminary. Ryazan Orthodox Theological Seminary

Moscow Patriarchate

Nikolo-Ugresh Theological Seminary

Department of Church History

Hierodeacon Pitirim (Chembulatov)

Graduate work

by specialty

"History of the Russian Church"

on the topic of:

HISTORY OF RYAZAN

THE SPIRITUAL SEMINARY

Scientific adviser -

Dzerzhinsky

Introduction. 3

Research objectives: 6

Methods for solving the tasks: 6

Review of sources and literature. 7

Chapter 1 History of the Ryazan Theological Seminary in the period from 1722 to 1752 13

Chapter 2 History of the Ryazan Theological Seminary in the period from 1753 to 1813 23

Chapter 3 History of the Ryazan Theological Seminary in the period from 1814 to 1918 thirty

Reforms of theological educational institutions. 32

Education. 34

Revisions of the Ryazan Theological Seminary. 36

Seminary salaries. Maintenance of employees and pupils. 40

Positions and assignments assigned to students. 45

Name change. 45

Moral education of students. 46

Expulsion from the seminary. 50

Seminary students. 53

Seminary graduates. 57

Seminary premises. 67

Hospital and treatment of pupils. 69

servant. 71

Library. 71

Unrest of 1911 73

The case of the opening of the second seminary in Ryazan. 75

Seminary closing. 78

Conclusion. 82

List of used literature. 85

Sources: 85

Literature: 86

Introduction

Today the Orthodox Church, as well as spiritual education in Russia, are in a state of upsurge. One can observe a revival and interest in many aspects of church life, starting with a simple peasant and ending with a man “in uniform”. Church and states are entering a new stage in their relations today. Therefore, the state today is closely watching the development of church life, and the Church, in turn, takes such a position in relation to the state, which has to be reckoned with in the entire vertical of power. New trusting relationships, often based on the authority of the highest ecclesiastical authority, make it necessary to maintain this authority at a very high diplomatic level. State power today is an educated power, prepared for dialogue in many areas modern life, and therefore dialogue with it requires representatives of the spiritual authorities of the appropriate educational level. Therefore, it is no secret that today the issue of reforming spiritual education and theological schools is acute, more precisely, about choosing the right direction for the development of spiritual Russian education, because today the founders of theological schools have ample opportunities in the choice of teaching staff and programs for the educational process. It is not difficult to start, to organize, it is difficult to bring this education to such a level at which the theological school could be proud of the pastors who came out of its walls.

In order to successfully resolve the issues facing the theological school today, it is necessary to turn to the history of the development of theological education in Russia. His Holiness Patriarch Alexy II of Moscow and All Rus', in his report at the III International Christmas Educational Readings, said: “We are reproached for talking too much about tradition, about tradition, too often looking back. But we are looking ahead, looking into the present through the past.” Having before our eyes the difficult path of the formation of domestic spiritual education, the path of trial and error, we will be able to determine quite accurately which path we need to follow today in order to successfully solve the problems of preparing future pastors of the Church. It is not news that the spiritual education that developed in pre-revolutionary Russia was quite specific, class-based, national - this left its mark on all public education. But how was it in reality, what do we forget to take into account in our history? This is the focus of the work presented to your attention. One of the blank sheets of paper in the pre-revolutionary spiritual education- the history of the Ryazan Theological Seminary. Using its example, one can show the main problems in the system of spiritual education of the 18th-20th centuries, which were inherent in other seminaries (by 1917 their number had passed over 60). And not only negative, but also positive aspects, good ideas that, due to objective reasons, could not be realized, although it is difficult to disagree with the fact that the religious level of the people often directly depended on the level of training of the clergy. Therefore, today the task of recreating the history of theological education in Russia through the study of the history of theological seminaries becomes urgent. Today there is no seminary in Ryazan. The four-year Theological School, which functions under the direct supervision of the ruling bishop, is trying to make up for the lack of clergy for the newly opened churches of the diocese. However, today it has not yet been possible to bring the Ryazan Theological School to a new level, and here, of course, the experience of the existence of a theological school in past centuries can be useful. But documented material that could be used remains on the shelves of storages and archives. Therefore, today it is necessary to fill in the gaps in the history of the Ryazan Theological Seminary, to create a general historical picture of the seminary life of that time, the level of education received by the pupils, and much more, about which nothing has yet been said.

The history of the Ryazan Theological Seminary has almost two centuries. In its historical path, several periods can be distinguished:

1. Formation, and the period from the transformation of the theological school into a seminary (1743) to 1752.

2. Bishop Demetrius (Sechenov) came to the Ryazan cathedra in 1753. The life of the seminary before the reform of 1814.

3. The heyday of the spiritual school (). Seminary closing.

The first two periods, although reflected in the literature, have poor documentary material (which will be discussed below), which has survived to this day. And the third period, on the contrary, is full of rich documentary evidence and records, but is not at all organized into any system due to the lack of any serious research on this topic. Thus, this work is one of the first, which reveals the activities of the Ryazan Theological Seminary in the last period of its existence. This is the novelty of this study. The author has processed many archival materials that have not been in demand since they were moved to the archive for storage. This material will be of interest to many who are engaged in the history of education in the Ryazan diocese, and not only spiritual, but also secular, since education in the educational institution we are describing included many subjects that were not of spiritual content.

Let's formulate purpose of the study:

Show the history of the existence of the Ryazan Theological Seminary from the moment the first theological school appeared in Pereslavl Ryazansky to the closing of the seminary.

Subject of study is historical life of the Ryazan Theological Seminary.

Object of study are historical documents relating to the period of existence of the Ryazan Theological Seminary.

Research objectives:

1. Present a historical picture of the educational, social, spiritual and moral life of people who were related to the Ryazan Theological School.

2. Give an objective assessment of the events that took place in the Ryazan Theological Seminary during its existence.

3. Determine the significance of the Ryazan Theological Seminary in the history of theological education in Russia in the 18th - early 20th centuries.

Methods for solving the tasks:

To solve the tasks set in the study, the following methods of work were used.

1. Study of sources. This method made it possible to identify a range of sources that are necessary for an objective assessment of ongoing events.

2. The analytical-synthetic method made it possible to analyze the sources found, to establish links between them, to collect disparate information about the same events reflected in different documents. This method was very effective when writing a thesis, as it made it possible to identify causal relationships between the events covered in the documents found.

3. Critical method. The history of the Ryazan Theological Seminary has periods that are documented very poorly, but are covered in the literature of that time (especially the period of its formation), and vice versa. Here it is impossible to do without a critical look at the sources, because some events are presented in the form of documents and do not have any press coverage.

4. Comparative method. Comparing different periods the existence of the Ryazan theological school, the content of spiritual education, the quantitative composition of students and teachers, the subjects studied and other elements of the historical life of the seminary, it is possible to generalize and systematize the research material, to find out the dependence of one period on another, their succession. This method also makes it possible to determine in which periods of its existence the Ryazan Seminary had progress on the above indicators, and in what periods of time regression occurred.

Review of sources and literature.

In order to describe the life of the Ryazan Theological Seminary from the moment of its foundation until its closure in 1918, archival and other historical documents, memoirs of witnesses of the events we describe, and studies related to this historical period were studied and revised.

It must be said that no one was seriously engaged in the study of the historical life of the theological school. The main work on this topic: "Historical and statistical description of the Ryazan Theological Seminary and theological schools subordinate to it", compiled by Archimandrite Makariy (Mirolyubov), later Archbishop of Donskoy, published in 1864. Even before monasticism, Nikolai Mirolyubov graduated from the Ryazan Theological Seminary in 1838 as the second student in the first category, so the author of this study had at hand rich material taken from the archive and library of the seminary, which today, unfortunately, has been destroyed, and the years spent in the seminary , they will remember for a long time. The author quite fully describes the history of the creation and transformation of the theological school up to his days, so we could use this study only when describing the initial structure of the seminary. Archimandrite Macarius uses a critical method in writing his work, which gives it the character of a scientific study, and not just a journalistic publication. In this he is compared by his contemporaries with Metropolitan Eugene (Bolkhovitinov). Some facts from the history of the seminary remain unknown to Macarius. So, it remains unclear (one can only guess) whether the digital school continued to exist after the opening of classes at bishops' houses, the facts from the activities of some bishops remain unknown (some do not even give surnames), etc. Thus, although this book is turned out to be very important in writing this work, but has a character of incompleteness, which in some places is very noticeable. It must be said that the publication of this book was the result of publications from the Readings, published in 1863. Thus, we can assume that the "Historical and Statistical Description" is a revision of the collection published before this.

Another book that describes the life of the theological school in its first years of existence is The History of the Ryazan Theological Seminary, compiled by the teacher of this seminary, Dmitry Agntsev. In it, the author cites, in addition to the facts set forth by Archimandrite Macarius, another whole layer of the life of the theological school, dating back to the same period. A distinctive feature of this book is the rich factual and literary material presented in it. Dmitry Agntsev cites various speeches, poems on different languages, spoken by students and teachers at solemn meetings dedicated to various events. His study provides a list of students who graduated from the seminary from 1816 to 1840. It also mentions many cases that concerned the management of the seminary - its inner life. Despite the fact that the book was published in 1889, it covers events up to 1840 - this is its significant drawback, which indicates that the material relating to the second half of XIX century, was not systematized and formalized properly. The author of the work did not reveal any further research and publications regarding the history of the Ryazan Theological School.

The history of the seminary since 1863 has been recreated by us on the basis of those fragmentary facts and materials that could be found in official documents and publications of various years.

Such materials include the books of T. Vozdvizhensky "Historical Review of the Ryazan Hierarchy and Church Affairs", published in 1820; "Review of the activities of the Spiritual Department for 1911", published in St. Petersburg in 1913; "History of the Russian Church", Part 1, (1996); "History of the Russian Church" (2000); "Pages of the past", comp. , et al. (1998). The purpose of these publications, of course, is not the history of the Ryazan school, but by analyzing the data available in them and using the comparative method in studying history, we managed to bring together some facts from the history of the theological school and, as this analysis showed, no contradictions were found in the sequence of events. .

Important material regarding the Ryazan Seminary is contained in the memoirs of graduates of the theological school and everyone who had at least some relation to it. Of particular interest are the memories, first a student, and then a teacher at the Ryazan Theological Seminary in last years her existence. His merit in preserving the most valuable library of the seminary, unique copies of which reached the 16th century, is simply invaluable. It must be said that today the State Archive of the Ryazan Region (GARO) stores only a part of the extensive material that Stepan Dmitrievich collected. His memoirs are the most detailed stories of his comrades, colleagues, passed through the heart, and his own diary entries, in which every word inspires confidence in the reader. We are very interested in these memoirs, as they show the internal relationship of the students and the leadership of the seminary. Leaving the subjective view of the author, we consider his memoirs only from the factual side.

after the revolution, the personal library was an addition to the archive, which appeared along with the closure of the seminary and contained the abolished library of the theological school. The materials of this archive (transformed into the State Archive of the Ryazan Region) are the main factual material on which this study is based. The most interesting in the work with the found sources were two inventories F-1280 “The Board of the Ryazan Theological Seminary” and F-634 “The Ryazan Theological Seminary”. The first of them consists of documents relating to the economic, administrative and educational activities of the seminary, as well as materials on the closing of the seminary. The second inventory contains class magazines, lists of students, and a library catalog. All of the above archival documents have been preserved in good condition, but they do not represent a complete picture of the historical life of the theological school, which, naturally, leaves an imprint of this incompleteness on our research. In addition to this, materials describing the process of seizing material assets were studied: D.147 from inventory FR - 132. Undoubtedly, these data will help not only in recreating the true picture of the events that took place in the last years of the seminary's existence, but will also be a good help for continuing research on this topic.

Of particular interest are the circulars that describe the statistical data on entrance examinations to the Theological Academy. They made it possible to create an idea about the graduates of the Ryazan Theological School, who entered the higher theological educational institutions. Many of them, as will be shown below, made a worthy contribution to the history of the Ryazan Seminary.

When studying the material related to the management of the Theological Seminary, a list of rectors of the Ryazan Theological Seminary was compiled (see Appendix). These are the names of people who have made a worthy contribution to the formation and development of seminary education not only in Ryazan, but also far beyond its borders.

Some facts from the life of the theological school were found in periodicals of the past years. One of these, rather old church publications of the past years, is the journal Ryazan Diocesan Gazette. So, the surviving numbers from 1866 to 1909 were subjected to special analysis. In them one can find descriptions of solemn acts, annual reports of the seminary, discussions, discussion of charters. We note the important fact that the editorial office of the journal was located in the seminary, and this shows a high level of management and development of the theological school. Diocesan statements are a separate page that tells about the history of not only the Ryazan diocese, but also the whole Russian Orthodox Church.

Speaking about the history of the Ryazan Theological Seminary, we could not pass by those events that today occupy an important place in modern church history - this is the glorification of the New Martyrs and Confessors of Russia, as well as the ascetics of piety of the XIX-XX centuries. From the walls of the seminary came many holy people, canonized as locally venerated and all-Russian saints. At the stage of preparing the diploma, we had to consult with those who today are preparing newly discovered names for their glorification. Here, firstly, archival materials were used: D.75 from the inventory R-6775 (SARO) - saints who “wait” for their glorification; secondly, the book of Archimandrite Bartholomew. Biography and writings "(1992); T. Veselkina "Saints and righteous people of the land of Ryazan X-XX centuries." (2000); Archpriest Rodion Putyatin "Sermons" (2000); thirdly, a large information material offered by search services and file archives on the Internet. The use of the World Telecommunications Network is due to the fact that many graduates of the seminary shone with their labors and piety in remote departments and in places inaccessible to normal communication in our country, and since their glorification takes place, basically, not in their homeland, but in places where they reposed or received a martyr's crown, then the collection of information could be made operational, using only this source of communication. He allowed in a short time to receive a fairly large informative material, which concerns not only the newly glorified saints, but also touches on the history of the Ryazan Theological Seminary. However, the main facts that are given there use the same sources that we have given above, and in this regard are not of particular interest.

In addition to the work carried out on the study of sources, statistical material was collected on the number of students in various periods of the existence of the Ryazan Theological Seminary. The resulting diagrams (see Appendix) allow you to trace the dynamics of changes in the number of students and conduct comparative analysis different historical periods. In this case, archival documents and literature on the research topic were used: GARO., F-634, op., 1. dd. 239, 255, 279, 345, 346, 364, 415, 449, 466, 487, 505, 523, 540, 557, 573, 595, 618, 667, 678;

GARO., Ryazan Diocesan Gazette. No. 8, 1897 - p. 250-258.
GARO., Ryazan Diocesan Gazette. No. 4, 1909 - p. 158-166,

History of the Ryazan Theological Seminary. / Comp. D. Lambs. - Ryazan, 1889.

Historical and statistical description of the Ryazan Theological Seminary and theological schools subordinate to it. / Comp. archim. Macarius (Mirolyubov). - Novgorod, 1864.

Chapter 1

History of the Ryazan Theological Seminary
in the period from 1722 to 1752.

Russian spiritual education has its own complex history, which is difficult to assess by an outside observer. Self-becoming, affirmation Orthodox faith in the Russian state is a rather lengthy and difficult process, which even today has not been completed for many reasons. There were many obstacles that stood in the way of creating a full-fledged spiritual education - the vastness of the territory, the low level of general education, etc. But the need to create an education system was understood by both the highest statesmen and church hierarchs. Moreover, the task was not to localize the education system, but to concentrate educational resources around the main centers of the religious and intellectual life of the Russian Empire.

One of these centers is considered to be Pereyaslavl Ryazansky (since 1767 - Ryazan). Attempts to create a system of spiritual education in this region, which can be seriously discussed, were made in the 18th century. So, at least, say the researchers of spiritual education in Russia, which we will discuss below.

Historians admit that before Peter the Great, there were no theological educational institutions in the Ryazan diocese. Peter I gives prescriptions (1708, 1710) concerning the education of priestly and deacon children in Greek and Latin schools. The head of state was well aware that a serious attitude to education would lead to an increase not only in the intellectual level of some sections of society, but also to an increase in the power of the state. Therefore, these decrees categorically ordered not to ordain those children of the clergy who refused to study. There were many such children. On the ground, the creation of a new system of education, instead of the established ethnic one, proceeded with great difficulty. The orders of Peter I were in no hurry to implement. The reason for this is the shortage of teaching staff, or rather, their absence.

In 1714, a decree appears that prescribes “to establish schools at bishops’ houses and monasteries, to send students from St. Petersburg mathematical schools as teachers, to teach spiritual students tsiferi And geometry".

Speaking about the formation of spiritual education in the Ryazan diocese, one cannot but mention Metropolitan Stefan (Yavorsky). The Ryazan diocese has been under his control since 1700 (see the list of Ryazan bishops in Appendix No. 7). Vladyka had long wanted to open a theological school in his diocese, but the affairs of higher church government did not allow him to deal with issues related to his own department. For such a long stay on it (until his death, which followed in 1722), he was never able to turn to matters of spiritual education. The Metropolitan in 1718 was summoned by the Tsar to St. Petersburg. He asked to be given the opportunity to organize a theological school. At this request, Peter I removes from the metropolitan the care of the theological school in his diocese. Only three years after the establishment of the Holy Synod, to which Spiritual Regulation, the first teacher, a graduate of the St. Petersburg navigation school, Peter Pavlov, was sent to Pereslavl Ryazansky, who was supposed to teach the children of the clergy. Education concerned only the subjects of mathematical sciences (arithmetic, geometry, etc.). This state of affairs did not correspond to the goal of educating the children of the clergy, and therefore the clergy themselves opposed it. However, this year marked the beginning of the organization of the first (albeit only numerical) school, which is an important step towards creating a system of spiritual education in this region. This school was organized (within six months) at the Hospice Simeonovsky Monastery, with the blessing of Metropolitan Stefan. Thus, we consider the year 1722 to be the year of the organization of the first school, in which the children of the clergy were trained. Schools of this kind were to be established by decrees of 1714, 1716, 1719, 1720, 1721. be organized at bishop's houses in all dioceses Russian state. Classes were built specially for the newly organized school. However, even before its opening, the school in the form in which it was organized did not satisfy Metropolitan Stefan. It was necessary to teach children spiritual subjects, first of all, and then secular ones. However, there was no choice, due to the lack of teachers with spiritual (theological) education.

The response from the clergy was not long in coming. In 1721, the Synod took the initiative to free the children of the clergy from studying mathematical subjects. Emperor Peter satisfied this proposal. In Pereslavl Ryazan, the children of the clergy began to study Slavic, singing, writing and basics Christian faith. The formation of the future Ryazan theological school is taking place. This is the first step in the process of separating spiritual education from secular.

The digital school began to decrease quantitatively. Pyotr Pavlov convinced the higher authorities that without the children of the clergy, the digital school would soon disappear. It was decided to return the priestly children back. Another 31 students were added to the 65 students of the school. However, after a while, "59 left the arithmetic school without permission." Of course, the desire to forcefully attract as many children as possible to seemingly good cause- education, was quickly reduced to "no". The parents of the children (and these were mostly people of the clergy) saw only harm in the study of secular sciences, they believed that their children should learn the basics of their native language and the subjects of faith. Although the funding from the voivodship office was good, the acquired educational equipment, designed for 200 people, was not in demand.

The matter got off the ground only with the entry into the Ryazan cathedra of the Right Reverend Sylvester (Kholmsky), former metropolitan Tverskoy, in 1723. Vladyka himself did not have deep knowledge of theology, but he cared about the creation of a full-fledged theological school in his diocese. In 1724, he was able to re-enroll in the theological school, which was a kind of counterbalance to the already existing digital one. It initially trained 70 children. The fact that the concern for this educational institution was not on paper, but in reality, is evidenced by the fact that its financing was carried out at the expense of the money from the sale of churches, "remaining without parishes, after the abolition of some monasteries." This step is quite serious. To this we add that from the moment of its formation, a charter appears in the school, the so-called "points for the establishment of schools employees", which were decommissioned in the Tver school.

Going along the path of creating a new school, Vladyka understood that half of the success in the development of spiritual education in the diocese depends on properly selected teaching staff. But it was not yet possible to talk about professionalism. Not only about professionalism - there was no need to talk about the presence of teachers. Therefore, the second thing that the bishop did was to take care of the training of personnel for the theological school. They had to be selected from local citizens. He sent three students to the Novgorod Greek-Slavonic School founded by the Likhud brothers. It is clear that for the duration of their education, the school created by Bishop Sylvester was closed. But in January 1726, after the end of their studies in Novgorod, the returning young teachers were ready to take up their duties. In February, lessons began in the Slavic primer, grammar and Latin elementary.

It should be noted that the entire future state of the Ryazan Theological School was very closely connected with the ruling bishop and depended entirely on his attitude towards her.

Bishop Gabriel (Buzhinsky) became the successor at the Ryazan cathedra to Bishop Sylvester. He is a prominent representative of the highest clergy of the Russian Church. The mere fact that he was an adviser to the Synod (under Peter I), director and protector of theological schools in the Russian Empire, a translator and a wonderful preacher, suggests that he was an educated and outstanding person. Under him, the theological school already had 269 pupils. The Simeonovsky Monastery could no longer accommodate such a number of students, quite large for its time, and therefore, in 1727, Bishop Gabriel built educational premises and outbuildings at Borisoglebsky. This made it possible to increase the number of students to 339 (see Diagram No. 1). The quantitative composition demanded a change in the quality of education. To do this, Vladyka summons new teachers from St. Petersburg and Kyiv, which could completely make up for the lack of teachers.

Such an unusual rapid flowering of the Ryazan school was just as quickly stopped in its development due to circumstances that were characteristic of the spirit of that time. His Grace Gabriel was denounced to the Supreme Privy Council about the insults inflicted on the peasants and other crimes of church administration. The commission, which was supposed to sort out the case entrusted to it, was located in the buildings of the theological school (at that time the children had summer vacations). The commission was headed by Major General Maxim Grekov. The result of this trial was the perfect justification of the ruling bishop and the conviction for bribery of the chairman of the commission. But due to the fact that the commission did not finish its work by the end of the holidays, the children who came to the new school year returned back to their parents. Sadly, under Bishop Gabriel, the theological school was never able to continue its educational activities. Although the Holy Synod instructed Vladyka to reopen the classrooms, this was not allowed to happen during his lifetime. Right Reverend Gabriel himself died suddenly during Divine Liturgy in Moscow on April 27, 1731.

The work of resuming the activities of the theological school was undertaken by His Grace Lavrentiy (Gorka), who was transferred to the Ryazan cathedra from Veliky Ustyug. It was a zealot of spiritual enlightenment. Of course, at first he did not manage to gather many students, there were only 42 of them. But the main thing is that the school continued to exist. Another important step that Vladyka took was a call from the Moscow Theological Academy of a teacher Latin, which undoubtedly raised the authority of the educational institution in a difficult time for it. Latin was not taught at school for long. In 1733, Yakov Potapov, a teacher of Latin, died, and Bishop Lawrence was transferred to Vyatka. As a result, the spiritual school ceases to function. Subsequent years became empty pages in the history of the Ryazan Theological School. The transfer of Archbishop Alexy (Titov) from Vyatka to Pereslavl Ryazan did not change the state of affairs with the school. From 1733 to 1739 the school was not functioning. How can this be explained? Vladyka himself answered this question, posed to him by the Holy Synod, each time in a different way: illness, trips to Moscow and St. , replies. The main reason was the ruling bishop himself. He did not want to resume spiritual education in the diocese. Why? It could be an insult to the bishops changing the departments of Ryazan and Vyatka. Vladyka Alexy, perhaps, did not want to continue the work of the one who occupied his chair. Maybe, on the contrary, the long-awaited department gave him the opportunity to get acquainted with the "New World" and affairs within the diocese were left without proper archpastoral supervision. On the other hand, he could stand on the side of the clergy, which, as we will show below, still had a negative attitude towards the idea of ​​spiritual enlightenment. All these alleged reasons could equally affect the unwillingness to have a bishop in his diocese a theological school. But no matter how Vladyka tried to delay the opening of the school, the spirit of enlightenment, the impending reforms of spiritual education, the ideas of which had long matured and were waiting for their embodiment in the decrees of the highest state power- all this led to the fact that Archbishop Alexy goes to the resumption of spiritual education in his diocese.

Beginning in 1737, the Holy Synod demanded from Vladyka Alexy an account why a theological school had not yet been opened in his diocese. The same thing happened in next year. Vladyka either unsubscribed or simply did not respond to these requests. In response to the strict order of the Holy Synod to open a theological school, Vladyka nevertheless gathered 227 people. However, they were disbanded due to lack of necessary teachers for the school. In the 1738/39 academic year, 153 students of the school could not learn Latin for objective reasons. Yes, Archbishop Alexy partially complied with the instructions of the Synod, but his neglect of spiritual education led to the following strict order "to thoroughly establish the teaching of the Latin language in schools and find suitable teachers." This order was fulfilled by the bishop, so that the necessary number of teachers was sent from Kyiv, and an overseer was appointed from the Moscow Zaikonospassky school monastery.

Archbishop Alexy fulfills the prescription of the Synod, but at the same time reduces the number of pupils to 48 people (more than three times!). But here, too, Vladyka failed to free himself from the burden of worries about the school. The Holy Synod by a new decree prescribes to have a total number of students of at least 200 people from 7 to 15 years old. Only after such radical actions on the part of the highest body of church authority did the activities of the Ryazan Theological School begin to enter their normal course. But the process of replenishing the spiritual institution with new students proceeded with great difficulty. This matter was entrusted to the deans. They had to go around church houses and "seize" the children of the clergy to study in the "Latin school". The latter, in turn, found many reasons not to send their children to school, despite severe punishments and fines. A variety of methods were used: replies (the child is not prepared for school, is sick, not witty, overgrown, underage, etc.), bribing church elders (and they, in turn, covered the clergy), or even simply harboring from the latter . And it was all over the place.

One of the complaints is interesting in this regard: “On October 1750, the bailiffs Borisov and Dugin write in their complaint to the state order, by decree of the Reverend. Alexy and on instructions from the government order, we were sent to the Mikhailovsky district in the village of Pokrovskoye for the sexton Ilya and his son Ivan to take fine money from the sexton, and his son to school. We, sent with attesting witnesses, drove to this village and received the shown sexton in the house and wanted to take him to the same village to the priest Ivan to announce the decree to him - and this sexton did not give himself up and we sent from his yard beat with a club and scolded us in every possible way and unlike words and punished us with thieves and rogues. Another time, Ivan Borisov writes how, during the next seizure of the sexton’s son, he was beaten, so that the sexton “jumped out of that hut with his children Grigory and Timofey with flails without asking anything and taught me the bailiff, Ivan Borisov, to beat them to death with those flails from which the fight I'm barely alive.

Such a reaction of the clergy to decrees "from above" is quite understandable. It has its basis in the conviction that since their grandfathers and great-grandfathers did not graduate from any schools and at the same time lived very well in the church fence, then there is no need to waste time on education that will not be in demand, but will only add burden for the child and family in in general.

The following year, 1741, marked the beginning of the division into classes. Gradually, the course of curricula began to expand: from grammar, alphabet and hours at the beginning of the restoration of education, to the Latin dialect, piitika and rhetoric by the middle of 1743. Thus, the course of study gradually approached the level of the seminary. In September 1743, the Ryazan school acquired a new name: "Slavic-Latin Seminary." From here it would be necessary to begin the history of the Ryazan Theological Seminary, but it is clear that without the history of the emergence and formation of the first theological school in Pereslavl Ryazan, the history of the seminary would not be clear and complete. It was the development of the spiritual school in the direction that its founders and ideological leaders gave it that in many respects determined its fate and specific properties in the future, which are visible throughout the short history of its existence.

The historical buildings of the Ryazan Theological Seminary, captured by the Bolsheviks in 1918, are located at No. 20 Seminarskaya Street in the very center of the city of Ryazan, not far from the Kremlin. GPS coordinates: latitude - 54°37"58.77"N, longitude - 39°44"10.42"E. In the buildings from Soviet times to the present, there is a military landing school. The nearest public transport stops are Gorky Library and Lenin Square.

"On March 15, 1918, the Ryazan Military Revolutionary Committee (VRK), the rector of the Ryazan Theological Seminary, Archpriest Pavel Kazansky, was presented with an order by armed people of unclear affiliation: "This order was given to Comrade Khoroshev for the right to evict from the premises occupied by the Theological Seminary both for pupils and employees of the Seminary "..." (GARO., F-1280, op., 1, d. 892.)

Seminary inspector P. Speransky and the housekeeper were given a week's time to leave the seminary with their families. When they moved, they were not allowed to take not only state-owned, but also personal furniture belonging to them. The rector and his family were temporarily allowed to stay in two rooms.

Having settled in the apartments of the seminary employees, the Red Army soldiers began to occupy the seminary premises, which housed evacuation hospitals 42 and 45, and then those in which the pupils lived. At the same time, bedding was not allowed to be taken out of the student hostel.

At the disposal of the seminary were only a dining room with a kitchen, a dressing room and a physical office - in the dormitory building. In the classroom building: the premises of the fundamental library, archive, student library and office. All other buildings: a hospital, a bathhouse, a laundry room, an engine room, pantries, cellars, stables and an old bathhouse were occupied by the Red Army.

On March 23, 1918, representatives of the Red Army, by order of the clerk of the 3rd company, broke down the door of the physical office. The rector of the seminary went to the headquarters of the Army, but the member of the headquarters who arrived with him could not prevent the seizure of the premises.

On March 24, the dining room and kitchen in the dormitory were captured. During the pupils' lunch, the Red Army soldiers broke down the partition separating the student premises from the location of the Red Army, and demanded to "clear the premises." Head of Staff Glevin told the rector of the seminary that he could do nothing with the soldiers.

On October 14, 1918, all the property of the Ryazan Seminary was confiscated by representatives of the Soviet authorities. The following buildings were seized:

"a) Stone:

1) a two-story class building with a mezzanine;

2) a two-story dormitory building;

3) a two-story bath with a laundry room;

4) engine room (for central steam-water heating and for electric lighting) with an adjacent wooden, covered iron shed - a shed;

5) pantries and cellars;

6) an old bathhouse.

Wooden:

1) a hospital with an apartment for a paramedic;

2) service (barracks);

3) a number of buildings, a carriage house, stables and a shed (storerooms) ... ".

The famous Ryazan historian S.D. Yakhontov, in his memoirs, bitterly describes the barbaric behavior of the Red Army cadets in the seminary estate: “At first they led a campaign against the image of the face of Christ on the pediment of the seminary building ... And then the courses began to shoot the image. They couldn't get it for a long time. As I walked by, I followed the operation. There was an inscription ... in huge letters: "Theological Seminary." It has existed for a century.

Painted it over with whitewash. She quickly reappeared. The words were smeared thicker: again ... "like a krin flourished." At 35-36, the hated name was smeared with thick plaster. Farewell to the serious age-old pet who forged the heroes of science and labor! ... "

Memoirs of N.N. Bystrov, a friend of Academician I.P. Pavlov at the Ryazan seminary: “Something like we studied until the spring (1918), and in the spring the Government dispersed both us and our bosses. The Ryazan Theological Seminary ceased to exist "...

Two decades later, Stepan Dmitrievich Yakhontov will describe the destruction of the seminary church. “That's how it happened. I opposed the destruction of the church. A memorial note on the rare architecture of the church of the 17th century was submitted to the Commission and to the GIK. And the church survived. But I drove off somewhere from Ryazan for a relatively long (long) time, and without me they robbed (fabricated) the case.

Pushkarev and for the first time sniffed with the head of the school and promised to give him the temple. Now, taking advantage of my departure, the matter arose again and Geek demanded a review of her, which was given by the soft-bodied Solodovnikov in an indifferent tone, and the matter was decided. When I returned there was no return. And the Semin (Arsk) church was behind the courses (cadets - author). Soon the chapter was removed, and in 1936 it was completely destroyed to the ground. Used a brick. What will be left of the former Ryazan? ... I went down and prayed before its ruins, cried, and now I don’t go past ... "...

The Ryazan Seminary began to revive only after the fall of the Soviet communist regime. On February 5, 1990, the opening of the Ryazan Theological School with one year of study took place. Initially religious school was located at Borisoglebsk cathedral, then in 1995 in the Holy Trinity monastery Ryazan, and since 1996 - in the Ryazan Kremlin.

In the historical buildings of the Ryazan Seminary, there is currently a military landing school. The street, however, was renamed - from Kalyaev to Seminarskaya.

On August 17, 2004, according to the decision of the Holy Synod, the Ryazan Orthodox Theological School was transformed into the Ryazan Orthodox Theological Seminary.

25.07.2014, 06:50

The Ryazan Orthodox Theological Seminary is rightfully considered one of the best theological institutions in Russia. It was created in 2004 by the decision of the Holy Synod on the basis of the Ryazan Orthodox Theological School, located on the territory of the Ryazan Kremlin. Closed by the Bolsheviks in 1917, the religious school was able to resume its work only in 1990 thanks to the efforts of His Holiness Patriarch Pimen.

From the walls of this educational institution came 15 bishops and archbishops, as well as a whole galaxy of outstanding Russian theologians and secular scientists who left a bright mark on national and world history. The future Nobel Prize winner Academician Ivan Petrovich Pavlov, whose works in the field of physiology are recognized all over the world, well-known mathematicians Gusev, Nekrasov and Rostislavov, professors of the Medico-Surgical Academy Lebedev and Potelebnov and many others studied here.

In 1722, a small arithmetic school was opened at the Simeonovsky Monastery, which in just 30 years received the status of a seminary and became one of the best educational institutions in the Russian Empire. IN early XIX For centuries, more than a thousand seminarians studied there, studying not only theology and philosophy, but also history, natural sciences, architecture and painting.

Currently, the Ryazan Orthodox Theological Academy trains the clergy of the Russian Orthodox Church. Education is free and lasts 5 years. The inpatient (full-time) department accepts men under the age of 35 years. Correspondence form of education is available only to clergy and persons holding church posts and responsible obedience. Applicants with at least a completed secondary education, single or married by their first marriage are allowed to take the entrance exams.

Entrance examinations consist of the Word of God, Church history, Church singing and compositions on church history topics. Applicants must demonstrate fluent reading skills in Church Slavonic, know by heart the initial, morning and evening prayers and also prayers Mother of God. In addition to the standard set of documents for admission, you must provide a certificate of baptism, and married - a certificate of marriage. Priests from other dioceses of the Ryazan Metropolis are received on the basis of a written blessing from their ruling bishop. Those wishing to receive a theological education should take care in advance about the availability medical policy and pass a mandatory medical examination at the RPDS.

This year, the acceptance of documents to the Ryazan Orthodox Theological Seminary takes place from July 1 to August 15. After successfully passing the entrance exams and enrolling in the seminary, all seminarians are provided with free meals and a hostel.

Dimitri Agntsev.
History of the Ryazan Theological Seminary 1724-1840

Name change

With the permission of the bosses, students at the behest of their parents and their own. they changed their surnames at will; and sometimes the authorities themselves assigned a surname to the student. In the period under consideration, we encounter the following. examples: uch. theology Ivan Saraev changed his surname to Voskresensky (1822); uch. theology Ivan Kobylsky - to Bogoslovsky (1823); a student of literature, Mikhail Zlobin, asked to be given the surname Gomerov, and the board assigned him the surname Dobronravov; at the same time, students of literature changed their surname - Maxim Vitushin to Benediktov, Vasily Lozhichkin - to Krotkov, Vasily Rubtsov - to Vinogradov, Yakov Chuvikovsky changed his surname to Benefaktov in August, and in July the next. years - on the Benedicts; students of philosophy - Pyotr Kistrin - on Pobedonostsev, Ivan Stolpyansky - on Sapphires, Karp Strekalov - on Mirotvorsky (1828); students of literature - Timofey Zhukov - on Melioransky, Andrey Sverchkovsky on Purikordov and uch. philosophy Iv. Klimentovsky - on Chistyakov (1829); students of literature Erm. Ramushevsky - to Rarsky and Pyotr Myasoedov - to Bogoslovsky (1830) (). Etc. Eugene forbade the students to change their last names; as a result of this, in the 1840s. We do not encounter a single case of a name change. In petitions for a change of surname, students sometimes named motives for this. Very curious in this regard. Iv's request Kobylsky (1823) "The will of the parents imposes a name on young children ... So I was named Kobylsky from my parent. How this name shows something funny and, as it were, low: for this reason, I ask you to allow me to be called Bogoslovsky" ().

Course three
(1818-1820)

Rank 1.

Grade 2.

13. Kozma
14. Ferapont
16. Michael
17. Zachary
	Skopinov
	Magnitsky
21. Michael
24. Michael	Pogorelov
25. Stefan
27. Nicholas	Protopopov
30. Dmitry	Postnikov
31. Theodore
33. Afinogen	Trayers
	Saltykov

Grade 3.