vision, was confided the preparation of "The Spiritual Regulation," as the basis of the new reform.
It was put in force in 1721, and the motives which guided the emperor in his decision are thus plainly expressed in the document itself: "From the collegiate government in the Church there is not so much danger to the country of disturbances and troubles as may be produced by one spiritual ruler, for the common people do not understand the difference between the spiritual power and that of the autocrat; but, dazzled by the splendor and glory of the highest pastor, they think that he is a second sovereign of like powers with the autocrat, or even with more,, and that the spiritual power is that of another and a better realm. If, then, there should be any difference of opinion between the patriarch and the tsar, it might easily happen that the people, perhaps led by designing persons, should take the part of the patriarch, in the belief that they were fighting for God's cause, and that it was necessary to stand by Him."
The supreme power of the Church was vested in a body, at first termed "the Spiritual College," and which was afterwards, and still is, designated as "The Most Holy Governing Synod." It was originally composed of ten members chosen from the different ranks of the clerical hierarchy, and, subsequently, the number was reduced to eight. To its charge were committed the administration of air the estates of the Church; the election of bishops; supreme jurisdiction over all the clergy, save in capital cases, and over all matters of heresy, schism, marriage, divorce, and Church discipline.
The "Spiritual Regulation" was submitted to a council convened at Moscow, comprising the highest dignitaries of the Church and the State. Notwithstanding the hostility of the old Russian party, and the objections urged
