archs should take part, and, meanwhile, any close connection of their own with a foreign Church might seriously endanger the ancient unity of the Orthodox communion.
A similar movement towards union with the Russian Church was made by the English clergy, but it also proved abortive, and was again revived some years later.
In spite of all opposition, Peter had accomplished the cherished aim of his ambition, and given Russia her fitting place among the powers of the civilized world. Satisfied with the result of his changes in the constitution and government of the State, he turned his attention to the Church. For many years it had been deprived of its official head, and was administered by an authority, originally instituted as a temporary expedient, but which was no longer equal to the emergency. He was also pressed to a definite settlement of the ecclesiastical question by the urgent solicitations of the metropolitan Yavorsky, still guardian of the patriarchate, who, waxing old and no longer possessing the full confidence of the emperor, was anxious to be relieved from the increasing cares and responsibilities of the office. To intrust the full power and influence of the Church to a single individual seemed a measure fraught with danger, and Peter was reluctant to feel again, by the side of the throne, a personal authority almost equal to his own, in a degree beyond control, and possibly antagonistic. The creation of a senate, the establishment of colleges, or boards of commissioners, for the administration of civil affairs, had proved successful; he had seen, in Protestant countries, the possibility of applying a similar form of government to the Church, and he determined to adopt it in Russia.
To Feofan Procopovitch, under his personal super-
