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With the full burden of care of the monastery and school on his shoulders, Paisius moved to improve the quality of the teaching staff by inviting well educated teachers from Kydonies (Ayvalik), whom he had met during his trip to Mount Athos. He also took personal responsibility for the operation of the school, including training of the teachers. Then, during the middle of the first decade of the nineteenth century Father Paisius was confronted with a large fine by the [[Ottoman empire|Ottoman]] government as a result of an investigation concerning some practices on-going in the re-furbished monastery. Fr. Paisius traveled to Constantinople to mediate with the Ottoman authorities. His efforts were successful. Additionally, he won the favor of the Ecumenical Patriarch and the [[Holy Synod]] and was allowed to remain in Constantinople for the next year preaching in the churches of the capital.
In 1808, Fr. Paisius returned to the monastery of St. John the Baptist, having received permission from the Patriarchate to collect two piastres annually from every Christian house in the [[Ecclesiastical Province|ecclesiastical province ]] of Caesarea for four years to pay the debts of the monastery. As these funds were not adequate to meet the debt of the monastery, Fr. Paisius secured the release of relevant patriarchal letters that allowed him to conduct a tour in 1810 to all provinces of Asia Minor to obtain financial support for the Monastery. During the middle of his tour, possibly in 1812, he was called by the Holy Synod in Constantinople and elected to the [[see]] of Caesarea as [[metropolitan]]. Paisius, however, with great humility rejected the proposal and insisted on retaining his position as the abbot. Again he renewed the patriarchal and synodal letters granting him permission to collect funds for the monastery and continued touring the provinces of Asia Minor until 1814.
The outbreak of the Greek Revolution in 1821 created a political turmoil that resulted in both the monks of the Monastery of St. John the Baptist and the teachers and students of the coenobitic school to leave temporarily. In 1829, Paisius was able to obtain a Sigillion (patriarchal letter) from Patriarch Agathagelus that confirmed a Sigillion previously issued under Patr. Theodosius that had established a number of administrative provisions that strengthen the economic and social status of the monastery. These included: a) the abbot of the monastery would be elected solely by their fathers (monks) of the monastery, b) the lenders or contributors to the monastery would not have the right to demand early repayment of the loans, c) the priests of the nearby villages will have the right to hire teachers from the monastery without needing the permission of the abbot, and d) the heirs of deceased monks, who had entered the monastery, would not have the right to claim their property.