German (Barutovich)

A graduate of the Kiev Theological Academy , "from the Kiev hieromonk" in 1730 was appointed archimandrite of the Annunciation Monastery of Nezhinsky, called Nazareth. In April 1732, the learned Little Russian Hilarion Rogalevsky was delivered to Kazan by the archbishop, who in the same year called Herman to Kazan , where the latter received the archimandria at the Transfiguration Monastery . In this monastery he built stone fraternal cells; in the cathedral “ divided the large windows and built the ornate iconostasis ” ^[1] .

As a resident of Kiev, he tried especially hard to spread veneration of St. Barbara in Kazan: over the gates, instead of the decrepit church of the Position of the Robe of the Virgin, he built the church of St. Barbara and wrote out of Kiev part of the relics of the Great Martyr ^[1] .

One of the main tasks of Hilarion was the expansion of the Kazan “ Slavic-Russian ” school established in 1723, where only “ Slavic grammar and primer ” was taught . The archbishop wrote out teachers from Kiev to teach schoolchildren and the " Latin dialect ", and the school thus turned to the " Slavic-Latin ." At the same time, the construction of the seminary building was begun, into which the Kazan school was gradually to be transformed. A " special office " was established to manage the seminary, and German was designated by Hilarion " to the newly conceived Kazan seminary for the construction and production of the Slavic-Latin sciences " with the title of " ruler ". Using the wide powers of the bishop, Herman acted independently and energetically: he “ with every temptation examined ” the pupils and “ promoted them to the highest schools (from lat. Promovege) ”; his power, he appointed the teacher of the infima and headlights of Sokolovsky and determined the same salary for him as the teachers of higher schools. Through the efforts of Herman, in the fall of 1735, a pithic class was opened at the school. In general, in an attempt to arrange a full-time seminary in Kazan and with a “ multifaceted number of students, ” German was not shy about his means and especially did not spare the income of the bishop’s house, so, in the words of Professor Pokrovsky, “he was ready to consider all house income as seminary .” In this, Archbishop Hilarion also agreed with him, who, in addition, wrote off some monastic estates to the seminary and imposed a double contribution on the seminary of the church and peasants of the spiritual estates. Simultaneously with the erection of the seminary building, Herman, according to the Synod , renewed and built his Spassky Monastery, which was dilapidated from the neglect of the previous authorities ^[1] .

In March 1735, Archbishop Hilarion was transferred to Chernigov , and Herman, together with the archimandrite of the Raifa desert Misail, was in charge of the Kazan diocese until September, the inter-bishopric. German’s enemies subsequently claimed that he “ wanted to perceive the throne of the Kazan bishopric with all sorts of images, which he also collected hands from, ” relying on a party among the clergy with his godfather Blagoveshchensky Cathedral Protopope Mikhail Ivanov. Archbishop Gabriel , who was transferred from Suzdal to Kazan in September 1735, an unlearned man, arrived (October 2, 1735) in Kazan with a prejudice, both against the seminary science planted by Hilarion, and especially against the seminary “ leader ” in which he saw his rival. There were, of course, people dissatisfied with Herman, who began to incite the sovereign's irritation against the Spassky archimandrite. In December 1735, the former bishop treasurer, Hierodeacon Joseph and some other house people filed a bishop with 6 reports to Herman in “ taking ” various bishop's property, starting with building materials and ending with trifles like “ candy ” trays and “ enamelled ” cups. Immediately upon arrival, Gabriel Herman “ set aside from the school ”, fired “ verbally ” Sokolovsky and dismissed the students headlights and infima. Herman’s position became unbearable after honor and influence under Hilarion, and Gabriel with some degree of credibility informed the Synod that the excited archimandrite “came to him with considerable ignorance and at the same time violently used that he was not subject to him, did not listen to him.” In his dispute with Gabriel, Herman sought support from influential learned fellow countrymen - Archbishop Feofan Prokopovich and Vologda Bishop Amvrosiy Yushkevich; he sent “private letters” to them about the protection of him from the “archbishop innocently vicious against him” and about the release “ from that Egypt ” ^[1] .

On February 5, 1736, the Holy Synod of the Russian Orthodox Church, considering the Kazan case, found in the orders of Gabriel “ acts contrary to Her Majesty's decree ” and demanded “ thorough news ” from him. At the same time, the Synod decided to call Herman to St. Petersburg , " so that he would not inflict any extreme bitterness on the basis of these attacks and oppression ." Hermann, who arrived in St. Petersburg in June 1736, was instructed to temporarily correct the course of the ministry. Gabriel claimed that he dismissed the disciples “ by the power of the Spiritual Regulations ”, ordering to contain only as many disciples, “ how many people gathered from the monasteries and churches will become bread for food and needs .” In any case, this formal explanation in Gabriel does not show the love of enlightenment that his successor, Bishop Luka Konashevich , had, with the same means, “by his brutality and generosity ” who converted the Slavic-Latin school to the complete seminary.

Professor Pokrovsky, who acknowledges to some extent the formal legitimacy of Gabriel’s activities in relation to the school, notes, however, that Gabriel " strictly adhered to the rule: there is no money, and there is no business. " Without any reason, Gabriel claimed that he “had no malice towards the archimandrite” and that he was “unconscious” about the appointment of Herman “for the construction of the seminary”. At the same time, Gabriel also tried to criticize the pedagogical system of Herman in that part of which was accessible to the understanding of the sovereign who knew only Slavic letters. Gabriel especially emphasized that of the "farmers" and infimists " testified " to him, " many were Slavic-Russian books of the Hourglass and Psalms of untrained " and therefore were given to relatives " to study the Russian books shown in hardness so that the first books were not taught to read other books and in the following other sciences, knowledge could not be incomprehensible ” ^[1] .

For almost a year, the investigation on the Kazan seminar case dragged on. It was only in December 1736 that the Synod decided with a visible desire to justify the suffering for the love of enlightenment of German in everything. He was ordered to “return some of his things without deduction,” but it was ordered to him differently on the basis that “he didn’t consume it at all, but he was at that time in the bishop’s house under the management of house and eparchial affairs ”; Contracts “allegedly launched ” by Herman were not blamed on the archimandrite, but on the contractors; with respect to some of the charges, it was explicitly stated that it was "protested from a single hate of hatred against Archimandrite Barutovich"; he was not even blamed with great cunning for the untimely oath taken by his accusers on the grounds that he " did it kindly as soon as he inquired that he should be sworn in ." The synod accused Herman of only using in his request to Ambrose Yushkevich “an obscene and impudent speech about his pastor, in order to free himself from that Egypt, supposedly he, archimandrite, was enslaved from His Grace, like the people of Israel from Pharaoh .” But even for this, Herman was punished only by “alienation from the Kazan diocese”, which he himself wanted, and even this definition of the Synod lost all significance after German was appointed rector of the Moscow Spaso-Andronikov Monastery on December 23 of that year. To complete the triumph of Herman on January 3, 1737, by the decree of the Cabinet, he was given the same Kazan school with his subordination exclusively to the Holy Synod. German took an independent position in Kazan, relying on the governor of Prince Golitsyn, who was entrusted with the investigation about the arbitrary actions of Gabriel ^[1] .

In January 1738, the headlight and infima were already restored; German built a seminary and even bothered about the area " decent for propagating the garden and planting all kinds of garden vegetables for students and their recreation ." Gabriel, in impotent rage, tried to annoy Herman at least with trifles and complained to the Synod about the unauthorized performance by the archimandrite of the priesthood in Kazan. But on March 9, 1738, the Synod allowed Herman "to send priests without prejudice, " and on the same day transferred Gabriel to Veliky Ustyug . German remained “ supervised ” by the schools until October 23, 1738, when the Synod transferred the schools to the bishop of Kazan Luke, and German decided to transfer “ to the highest degree ” to the Sviyazhsky Bogoroditsky Monastery with his order to “correct and newly baptized affairs”, but in December of the same year, newly baptized affairs with Sviyazhsky archimandria were transferred to Dimitry Sechenov , and Herman remained the archimandrite of the Andronikov monastery and was appointed a member of the Moscow Theological Dicaster ^[1] .

October 24, 1743 he " for some of the Holy Rights. The synod of famous blessed reasons ”was transferred to the Gamaleevsky monastery of the Chernigov diocese. The reason for this was the use by Herman of " unknown costs" of iconic " gains " in the Kazan and Androniev Monasteries ^[1] .

On March 15, 1744, the former rector was left in the Gamaleevsky monastery, and German was temporarily placed in the Gustynsky Holy Trinity Nunnery for "an honest and good serving against three brothers ." When the archimandrite’s place in the Nizhyn Annunciation Monastery turned out to be free, German was appointed to this place on March 2, 1746 ^[1] .

According to his " ideas " in 1746-1749. The Kiev metropolitans petitioned for the return to the Nizhyn monastery of the money and books " for reparation " of the monastery churches bequeathed to him by Stefan Yavorsky ^[1] .

• Askochensky , "Kiev", I, 293;
• Blagoveshchensky A. , “History of the Kazan Theological Seminary”, 25–35;
• Archimandrite Gregory . “List of rectors of the Spaso-Andronikov Monastery”, 35;
• Pokrovsky I. , “Kazan Bishop’s House, its funds and staffs, mainly until 1764”, 234, 237-241;
• “Description of the documents of the archive of the Holy Synod”, XIV, No. 430, XV, No. 180, 261, 329, 430, XVI, No. 35, 66, 431, XXIII, No. 421, XXVI, No. 358;
• Rozanov N. , “History of Mosk. Diocese. Management ”, I, part 1, 36;
• "Collection of antiquities of Kazan parchia", 48;
• “Collection of resolutions on the Office of the Orthodox Confession”, X, No. 3202, 3303;
• Stroyev , “Lists of the Hierarchs,” 522.