Editing Russian Orthodox Church (section)

===Transfer of the see to Moscow; ''de facto'' independence of the Russian Church===
After Kiev lost its significance following the [[Mongol invasion of Kievan Rus'|Mongol invasions]], Metropolitan [[Maximos, Metropolitan of Kiev and All Rus'|Maximus]] moved his seat to [[Vladimir, Russia|Vladimir]] in 1299.{{sfn|Fennell|2014|page=134}} His successor, [[Peter of Moscow|Peter]], found himself caught in the conflict between the principalities of [[Principality of Tver|Tver]] and [[Principality of Moscow|Moscow]] for supremacy in [[northwest Russia]].{{sfn|Fennell|2014|page=134|loc=Petr arrived in Vladimir from Constantinople in 1309 at the height of the conflict between Tver' and Moscow for supremacy in northwest Russia}}{{sfn|Meyendorff|2010|page=149}} Peter moved his residence to [[Moscow]] in 1325 and became a strong ally of the prince of Moscow.{{sfn|Fennell|2014|page=136}} During Peter's tenure in Moscow, the foundation for the [[Dormition Cathedral, Moscow|Dormition Cathedral]] was laid and Peter was buried there.{{sfn|Meyendorff|2010|page=153}} By choosing to reside and be buried in Moscow, Peter had designated Moscow as the future center of the Russian Orthodox Church.{{sfn|Fennell|2014|page=136}}

Peter was succeeded by [[Theognostus of Kiev|Theognostus]], who, like his predecessor, pursued policies that supported the rise of the Moscow principality.{{sfn|Meyendorff|2010|page=156}}{{sfn|Fennell|2023|page=192}} During the first four years of his tenure, the Dormition Cathedral was completed and an additional four stone churches were constructed in Moscow.{{sfn|Meyendorff|2010|page=156}} By the end of 1331, Theognostus was able to restore ecclesiastical control over Lithuania.{{sfn|Fennell|2023|page=134}} Theognostus also proceeded with the canonization of Peter in 1339, which helped to increase Moscow's prestige.{{sfn|Meyendorff|2010|page=156}} His successor [[Alexius, Metropolitan of Kiev|Alexius]] lost ecclesiastical over Lithuania in 1355, but kept the traditional title.{{sfn|Fennell|2014|page=141}}

[[File:Miloradovichdefense.jpg|thumb|Russian Orthodox monks defended the [[Trinity Lavra of St. Sergius|Trinity monastery]] against Polish troops during the [[Time of Troubles]]. Painting by [[Sergey Miloradovich]].]]

On 5 July 1439, at the [[Council of Florence]], the only Russian prelate present at the council signed the union, which, according to his companion, was only under duress.{{sfn|Fennell|2014|page=175}} Metropolitan [[Isidore of Kiev|Isidore]] left [[Florence]] on 6 September 1439 and returned to Moscow on 19 March 1441.{{sfn|Fennell|2014|pages=177–179}} The chronicles say that three days after arriving in Moscow, Grand Prince [[Vasily II of Moscow|Vasily II]] arrested Isidore and placed him under supervision in the [[Chudov Monastery]].{{sfn|Fennell|2014|page=180}} According to the chroniclers of the grand prince, "the princes, the boyars and many others — and especially the Russian bishops — remained silent, slumbered and fell asleep" until "the divinely wise, Christ-loving sovereign, Grand Prince Vasily Vasilyevich shamed Isidor and called him not his pastor and teacher, but a wicked and baneful wolf".{{sfn|Fennell|2014|page=181}} Despite the chronicles calling him a heretical [[apostate]], Isidore was recognized as the lawful metropolitan by Vasily&nbsp;II until he left Moscow on 15 September 1441.{{sfn|Fennell|2014|page=181}}

For the following seven years, the seat of the metropolitan remained vacant.{{sfn|Fennell|2014|page=183}} Vasily&nbsp;II defeated the rebellious [[Dmitry Shemyaka]] and returned to Moscow in February 1447.{{sfn|Fennell|2014|page=185}} On 15 December 1448, a council of Russian bishops elected [[Jonah Metropolitan of Moscow|Jonah]] as metropolitan, without the consent of the patriarch of Constantinople, which marked the beginning of [[autocephaly]] of the Russian Church.{{sfn|Fennell|2014|page=185}} Although not all Russian clergy supported Jonah, the move was subsequently justified in the Russian point of view following the [[fall of Constantinople]] in 1453, which was interpreted as divine punishment.{{sfn|Shevzov|2012|page=19|loc=While not all Russian 
clergymen supported this decision, the move was subsequently justified in Russian eyes by the fall of Constantinople in 1453}} While it is possible that the failure to obtain the blessing from Constantinople was not intentional, nevertheless, this marked the beginning of independence of the Russian Church.{{sfn|Shevzov|2012|page=19}}