Page:The Spirit of Russia by T G Masaryk, volume 1.pdf/87



ETER'S absolutism found its most momentous expression in the reform of ecclesiastical administration. In religious matters Peter was moderately enlightened. He had grasped the weak side of the theological belief in miracle, and aimed at the diminution of its potency, for his work of reform was necessarily founded upon the scientific conception of the universe, a conception diametrically opposed to that of the theologians, although his own views were not so much derived from the philosophers and thinkers of the west as based upon the practical acquirements of Europe.

In the Moscow Sloboda. among Russia's western neighbours, and in Europe in general, he had had practical experience of Protestant influences; his advisers, friends, and teachers were almost exclusively Protestants. The influence of Protestantism was especially manifested among the cultured classes, but it was strong also among the masses. This is conspicuous in the field of theology, being represented, for instance, by Theophan Prokopovič, and being shown also in Tveritinov's popular movement towards Protestantism.

Theophan Prokopovič, at first pupil and subsequently teacher at the Kiev academy, studied theology and philosophy in Europe as well. Having espoused the views of Bacon and Descartes, he tended in theology in the direction of Protestantism, expounding his views from the pulpit and in writing. Peter summoned him to St. Petersburg, establishing under his leadership the holy synod, the supreme ecclesiastical authority. It is important to note that Theophan's transference to St. Petersburg did not take place until 1716. Prior to that date, and after his return from Europe in the year 1704, his influence was exercised in the same direction as that of Peter, but outside the monarch's direct sphere of operation.

It was the aim of Peter's ecclesiastical policy to abate the prestige of the hierarchy, which was to be conspicuously subordinated and made serviceable to the imperial power. Peter attained to a clear view upon this matter at a comparatively early date. When the patriarch Adrian died in the year 1700, no successor was appointed. Adrian had been Peter's opponent. For more than two decades the tsar left matters in an interim condition, for the synod was not established until 1721. The ecclesiastical regulations (duhovnyi