1842, Andrei Nikolaevich Murav'ev, A History of the Church of Russia, page 137:
Sensible of the necessity of learning, the Patriarch Jeremiah who had already established one Stauropegia in the monastery of the Assumption in the town of Lwoff, now in like manner took under his own special protection the School of the Fraternity of the Holy Spirit in Wilma, making it also into a Stauropegia, and regulating it upon the same model […]
1880, “The Greek Church”, in The Dublin Review, volume 87, page 49:
The Patriarch has, besides, right of stauropegion in all his dioceses, and the exclusive power of consecrating the holy chrism.
1987, John Philip Thomas, Private Religious Foundations in the Byzantine Empire, Dumbarton Oaks, pages 239, 242:
Michael III (1170-78) was the first patriarch to deal with the abuse of stauropegia. Constantine Spanopoulos, bishop of Pyrgion, brought a complaint to this patriarch in 1176 in which he claimed that the benefactors who had rebuilt churches in his diocese had obtained patriarchal stauropegia for them under false pretexts. Some bold benefactors expected patriarchal stauropegia as their just dues for undertaking the re-construction of these churches. If the patriarch recognized these stauropegia as valid charters of foundation, the bishop would stand to lose his traditional rights over these institutions. (p. 239) Taronas' church also bore the name of St. Nicholas, and he managed to obtain a patriarchal stauropegion for it. (p. 242)
2018, Maroula Perisanidi, Clerical Continence in Twelfth-Century England and Byzantium, Routledge:
Stauropegia were patriarchal grants which provided concerned private founders with the opportunity to protect their interests by transferring the supervisory rights of the local bishop to the more distant patriarch.
