“To the Most Reverend Metropolitans, Archbishop, Bishops and
other members of the Clergy.
“You are sufficiently acquainted with the fact of the
unprecedented transgression of my son against me, his father
and sovereign. I possess full power, moral and judicial, and
especially according to Russian law, by which parents even in
their private homes exercise many rights over their children,
to deal with him for this his transgression according to the
dictates of my own will, without consulting the opinion of
others. Notwithstanding this, I fear to sin before God. It is
evident that each one is less competent to judge clearly his
own affairs than those of other people; a doctor, even the
most skilful, does not prescribe for his own ailment, but has
recourse to other members of his profession. In like manner
do I now confide to your care this malady of mine, and I ask
you to heal it, because I fear eternal death. If I had taken
in hand my own cure I should never have realized the serious
nature of that malady and the grave importance which attaches
to the fact that I swore before God to my son, both by letter
and word of mouth, to pardon him if he made full confession of
his guilt. And though he broke the agreement by concealing the
most important point, namely, his projected rebellion against
us, his Father and his Tsar, yet we remembering the word of God
which, in the 17th Chapter of Deuteronomy, enjoins that appeal
be made in such a case to the clergy, our will is but that
you Archbishops and Priests who set forth the word of God, do
search in the Scriptures for some indication of the punishment
which befits our son for his ungodly and Absalom-like conduct
towards us. You will seek in all setting forth of the divine
laws, and in the Holy Scriptures, and you will report unto us
your finding in writing, signed by your own hand. We shall then
be able without adding to the weight of our conscience to come
to a clear decision in this matter. We confide ourselves to
you—the revered guardians of God’s laws, the faithful shepherds
of Christ’s flock and the zealous protectors of the Fatherland,
and we conjure you by virtue of your holy office to act in this
matter with integrity and impartiality.
“PETER.”
The prelates replied:—
“This is a case in which arbitrament belongs to the civil rather than
to the spiritual tribunal. He in whom sovereign power resides cannot
be judged by his subjects, but he ought to act in accordance with his
own wishes and private judgment, without taking counsel of those whose
position is that of obedient submission to his will. However, since we
have been commanded to do so, we herewith lay before you those passages
in the Holy Scriptures which may be cited as bearing upon this terrible
and unprecedented crime.”
Then followed quotations from the Old and New Testaments, and in
conclusion:—
“This matter does not come within our province; for who has raised us to
the position of judges of him whom we recognise as Lord and Master? How
can the members afford counsel to the head when they themselves depend
upon its guidance and are swayed by it? Besides, our judgment can only
be a spiritual one. The power of the sword of steel is not vested in the
Church, but the power of the sword of the spirit only. All this we submit
to the monarch’s consideration with profound humility, and we propose to
him that he act in this matter as may seem best in his own eyes. Should
he desire to chastise the guilty according to the measure of his guilt,
he has the example of the Old Testament; whereas if he desire to show
grace, he has the example of Christ Himself, who pardoned the prodigal
son, and preferred mercy to sacrifice.
“In short, the monarch’s heart is in the hand of God. May he choose that
part to which God inclines him!”
It was signed:
“The humble Stephen, Metropolitan of Riazan;
“The humble Feofan, Bishop of Pskoff.”
Also by four bishops, two Greek Metropolitans, those of Stavropol
and Thyphaid, four archimandrites, including Theodosius, and two
head-monks—all future members of the Holy Synod.
To the Tsar’s main question, concerning the oath which he had passed to
his son to forgive him at all costs, the Fathers had made no response at
all.
Peter read this epistle with a feeling bordering upon consternation. The
prop upon which he relied for support had given way beneath him like
rotten timber. He had obtained what he himself had wished for; he had
been only too successful. The Church had accepted the Tsar’s supremacy
to such an extent that she had well-nigh ceased to exist: he himself
embodied the Church. The Tsarevitch said with a bitter smile, when he
heard this clerical pronouncement:—
“These humble monks are wilier than the devil himself. They have got as
yet no ecclesiastical college, but they have already learnt spiritual
diplomacy.”
Once more he felt that the Church was dead, and he recalled the words of
the Lord to him of whom it was said: “Thou art Peter, and on this rock I
will build My church.”
“When thou wast young, thou girdest thyself, and walkedst whither thou
wouldest; but when thou shalt be old, thou shalt stretch forth thy hands,
and another shall gird thee and carry thee whither thou wouldest not.”