scholarly journals Splits and sects in the Azov region and the authorities of the Russian Empire: Failed compromise in the nineteenth century

2020 ◽  
Vol 2 (3) ◽  
pp. 480-489
Author(s):  
Tamara S. Olenich ◽  
Keyword(s):  
Russian Empire ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Religious Groups ◽  
Russian Orthodox Church ◽  
Old Believers ◽  
Interfaith Relations ◽  
Azov Region ◽  
The Russian Empire ◽  
The 19Th Century

The article discusses the features of the emergence and spread of sectarian organizations and Old Believer communities in the Azov region in the 19th century. It is shown that the processes of the spread of sectarian organizations century were very active, which is explained by the fact that sectarian organizations had a broad social base and expanded dynamically, despite restrictions from the official government. The laws in force at that time limited the activities carried out by the Russian Orthodox Church in counteracting the process of promoting sectarian teachings at that time. The article illustrates that some of the representatives of sectarianism disguised themselves as Orthodox and compactly lived within the boundaries of church parishes. Proselytizing sectarianism was especially active in the territory of the Yekaterinoslav province by organizations such as the Molokans, Khlysts, Skoptsy, Old Believers, and others. This article characterizes the prevailing political and legal conditions for the spread of the sects, as well as the features of the system of religious relations that have developed in the region. On the basis of archival data, the number of such sects as the Molokans, the Whips, the Old Believers and the Evangelists, etc., was studied. The specificity of religious relations between representatives of different religious groups in the Azov region is analyzed within the framework of a unique phenomenon — a polymodel system of the interfaith relations.

scholarly journals STEFAN KASHMENSKY AND HIS RELIGIOUS-EDUCATIONAL AND MISSIONARY ACTIVITIES IN THE VYATKA PROVINCE IN THE SECOND HALF OF THE XIX CENTURY

2019 ◽  
Vol 29 (4) ◽  
pp. 593-602
Author(s):  
M.Yu. Polovnikova
Keyword(s):  
Religious Education ◽  
Russian Empire ◽  
Russian Orthodox ◽  
Russian Orthodox Church ◽  
Old Believers ◽  
Missionary Work ◽  
The Russian Empire ◽  
Xix Century ◽  
The 19Th Century ◽  
The City

The article examines the life and work of one of the prominent missionaries and enlighteners of the Russian Empire of the second half of the 19th century, Stefan Kashmensky, based on archival materials and published sources. By virtue of the changed religious policy in the Russian Empire in the second half of the nineteenth century there were changes in religious education and missionary work in the Vyatka province. In the Vyatka Diocese, a special contribution to the development of missionary activity was made by the diocesan missionary, the archpriest Stefan Kashmensky. The article reflects the contribution of Stefan Kashmensky to the organization of full-fledged work with the Gentiles and Old Believers. To strengthen the work with non-believers on his initiative, the Vyatka Committee of the Orthodox Missionary Society was opened in the Vyatka province. Stefan Kashmensky contributed to the reorganization of missionary work with the Old Believers in the Vyatka Diocese. To this end, he, with the support of the clergy, opened an anti-scholastic school in the city of Vyatka to train missionaries from among the peasants. According to the decree of the Holy Synod, the experience of organizing schools against old believers was to spread throughout the Russian Empire. But the main result of the work of Stefan Kashmensky was the creation of the Vyatka brotherhood of St. Nicholas, which led the work in three main areas: with the Old Believers, with the non-Russian population and, later, with the sectarians. Thus, Stefan Kashmensky, through his activity, managed to improve the position of the Russian Orthodox Church in the Vyatka province and prepare missionaries for conducting religious work in all religious areas in the Vyatka Diocese.

Coverage of the Missionary Activity of the Russian Orthodox Church in Siberia in the Secular Periodicals of the 19th century

2013 ◽  
pp. 48-53
Author(s):  
German M. Kapalin
Keyword(s):  
Russian Empire ◽  
The Other ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Missionary Work ◽  
The Russian Empire ◽  
Autochthonous Population ◽  
Xix Century ◽  
The 19Th Century

Expansion in XVII-XVIII centuries of the territory of the Russian Empire in the East to the coast of North America gave rise to the development of the missionary work of the Russian Orthodox Church. The activities of missionaries, on one hand, were a personal spiritual heroic deed on spreading the faith, and, on the other hand, the part of state policy aimed at strengthening the statehood in the New Territories and acculturation of the autochthonous population. One of the sources, containing information on the activities of the spiritual mission in Siberia and Kamchatka in the XIX century, is periodicals.

Court Singing Capella and Divine Рractice of the Russian Orthodox Church

2020 ◽  
pp. 126-136
Author(s):  
Константин Рева
Keyword(s):  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Saint Petersburg ◽  
History Of ◽  
Liturgical Practice ◽  
Church Split ◽  
The Russian Empire ◽  
The 19Th Century ◽  
The Church

В настоящей статье предпринята попытка рассмотреть влияние Придворной певческой капеллы на развитие богослужебной практики Русской Православной Церкви в Синодальный период. После церковного раскола XVII в. продолжающееся развитие богослужебной практики не находило отражения в корпусе богослужебных книг. В XVII в. в Русской Церкви было два практически равновеликих по значению образцовых столичных хора: хор патриарших певчих дьяков и хор государевых певчих дьяков. С упразднением патриаршества и переносом столицы в Санкт¬-Петербург в Синодальный период истории Русской Православной Церкви Придворная певческая капелла стала главным церковным хоровым коллективом, основной обязанностью которого было пение за богослужением в придворных церквях. В XIX в. Придворная певческая капелла была на делена особыми административными правами в церковно-¬певческой сфере, связанны ми с цензурой церковно-¬певческих произведений и подготовкой церковных регентов. Исключительные права по изданию церковно¬-певческих книг в Русской Православной Церкви, закрепленные Святейшим Синодом за Придворной певческой капеллой, стали причиной широкого распространения литургических особенностей богослужения придворных церквей в Российской империи. Практика обязательной аттестации церковных регентов Придворной певческой капеллой усилила распространение не только её церковно-¬музыкальной традиции, но и придворного литургического порядка, что оказало существенное влияние на практику совершения кафедрального и приходского богослужения. Изучение богослужебной практики Русской Православной Церкви в XVIII-XX вв. немыслимо без учёта деятельности и наследия Придворной певческой капеллы. This article attempts to consider the influence of the Court Singing Chapel on the development of divine practice of the Russian Orthodox Church during the synodal period. After the Church split of the 17th century, the continuing development of liturgical practice was not re flected in the corpus of liturgical books. In the XVII century the Russian Church had two almost equal in importance exemplary Metropolitan choirs: the choir of Patriarchal singing deacons and the choir of sovereign singing deacons. With the abolition of the Patriarchate and the transfer of the capital to Saint Petersburg during the Synodal period of the history of the Russian Orthodox Church, the Court singing Capella became the main Church choral group, whose main duty was to sing at divine services in the court churches. In the 19th century, the Court singing chapel was giv en special administrative rights in the Church singing sphere related to the censorship of Church singing works and the training of Church Regents. The exclusive rights to publish Church sing ing books in the Russian Orthodox Church, which were assigned by the Holy Synod to the Court singing chapel, caused a wide spread of liturgical features of the service of court churches in the Russian Empire. The practice of mandatory certification of Church Regents by the Court singingchapel has increased the spread of not only its Church music tradition, but also the court liturgical order, which has had a significant impact on the practice of performing Cathedral and parish ser vices. The study of the liturgical practice of the Russian Orthodox Church in the XVIII-XX centuries is unthinkable without taking into account the activities and heritage of the court singing chapel.

scholarly journals Святитель Георгий (Конисский) 20.11.1717 ― 13.02.1795

2019 ◽  
Vol 1 (1) ◽  
pp. 129-149
Author(s):  
Antoni Mironowicz
Keyword(s):  
Russian Empire ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Public Figure ◽  
The Russian Empire

The article is dedicated to the 300th anniversary of St. Georgy Konisky Bishop of the Russian Orthodox Church, Archbishop of Mogilev, Mstislavl and Orsh. Philosopher, teacher, theologian and public figure of the Commonwealth, and then the Russian Empire.

scholarly journals The Italian Path of the Slavophile S. P. Koloshin, Correspondent of F. M. Dostoevsky: Archival Materials

2020 ◽  
Vol 7 (2) ◽  
pp. 98-118
Author(s):  
Irina V. Dergacheva
Keyword(s):  
Public Life ◽  
Russian Empire ◽  
The Body ◽  
Foreign Affairs ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
The Russian Empire ◽  
Search For Information ◽  
First Time

The article presents the results of an archival search for information regarding Sergey P. Koloshin, a publicist and the publisher of the <i>Zritel obschestvennoy zhizni, literatury i sporta</i> (<i>Spectator of public life, literature and sports</i>) magazine, who went bankrupt in 1863. In the 1860s, he lived in Italy, attempted to collaborate with the <i>Epokha</i> (<i>Epoch</i>) magazine, corresponded with the brothers M. M. and F. M. Dostoevskys, and died on November 27, 1868 in Florence. The discovered documents allow to clarify the time and circumstances of his death. The Russian Empire’s Foreign Policy Archive contains a file regarding the assignment of the transportation the body of the deceased to Milan for burial in the columbarium to Mikhail Orlov, the Archpriest of the Russian Orthodox Church of the Nativity of Christ and St. Nicholas in Florence, who already performed the rite of blessing S. Koloshin. The latter was also entrusted with fulfilling the last will of the deceased, completing his settlements on this Earth, including those with the owner of his rented residence. Her receipt for money received indicates the address of Koloshin's residence in Milan, which is significant in connection with the search for his archive, which probably includes the letters of Dostoevsky. The article also introduces the encrypted telegrams of the Russian mission to Turin into scientific circulation for the first time. These telegrams are signed by the name Koloshin (Kolochine), and the authors suggest that they belong either to Sergey’s brother, Dmitry Pavlovich, junior secretary of the Russian mission in Brussels, or to Ivan Petrovich Koloshin, Resident Master of the Ministry of Foreign Affairs of the Russian Empire, cousin of S. P. Koloshin. He could have also provided the documents from the personal archive of S. P. Koloshin, which likely included letters from Dostoevsky.

Mission Delayed: The Russian Orthodox Church after the Conquest of Kazan'

2007 ◽  
Vol 76 (3) ◽  
pp. 511-540
Author(s):  
Matthew P. Romaniello
Keyword(s):  
Seventeenth Century ◽  
Church And State ◽  
Russian Empire ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Active Period ◽  
Russian Orthodox Church ◽  
Muslim Population ◽  
The Russian Empire ◽  
The Church

Muscovy's active period of eastward expansion began with the conquest of the Khanate of Kazan’ in 1552. By the seventeenth century, one observer claimed that the conquest of Kazan’ was the event that made Ivan IV a tsar and Muscovy an empire. With this victory, the tsar claimed new lands, adding to his subjects the diverse animistic and Muslim population of Turkic Tatars and Chuvashes, and Finno-Ugric Maris, Mordvins, and Udmurts. The conquest of Kazan’ provided both the Metropolitan of Moscow and Ivan IV (the Terrible) an opportunity to transform the image of Muscovy into that of a victorious Orthodox power and to justify the title of its Grand Prince as a new caesar (tsar). Since the conquest was the first Orthodox victory against Islam since the fall of Constantinople, commemorations of it were immediate, including the construction of the Church of the Intercession by the Moat (St. Basil's) on Red Square.The incorporation of the lands and peoples of Kazan’ has served traditionally to date the establishment of the Russian Empire. Accounts of the conquest have emphasized the victory of Orthodoxy against Islam, with the Russian Orthodox Church and its Metropolitan as the motive force behind this expansion. The conversion of the Muslims and animists of the region is portrayed frequently as automatic, facing little resistance. More recently, scholars have criticized this simplistic account of the conquest by discussing the conversion mission as a rhetorical construct and have placed increasing emphasis on the local non-Russian and non-Orthodox resistance to the interests of the Church and state.

scholarly journals Russian Foreign Ministry and the Reorganization of Russian Orthodox Churches Abroad in 1860-s

2020 ◽  
Vol 13 (3) ◽  
pp. 7-25
Author(s):  
V. O. Pechatnov ◽  
V. V. Pechatnov
Keyword(s):  
Russian Empire ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Government ◽  
Russian Orthodox Church ◽  
Leading Role ◽  
Balance Of Interests ◽  
The Russian Empire ◽  
Foreign Ministry

Based on the unearthed documents from the Archive of Foreign Policy of the Russian Empire, the article examines an interaction of Russian diplomacy and Russian orthodox churches abroad in the process of their reform in the early 1860-s. This reorganization was undertaken in context of the “Great reforms” of Alexander II and aimed at rationalization of the previous system of subordination of those churches to civil and ecclesiastical authorities in St. Petersburg. The architects of the reform initiated by the Tzar himself sought to create a unified system of subordination and financing of those churches with identical criteria for their personnel, their rights and duties vis-à-vis heads of diplomatic missions. Accordingly, the Russian Foreign Ministry became responsible for their operation and financing while in ecclesiastical matters they were to answer to the Holy Synod. Foreign Ministry and personally Alexander Gorchakov, as demonstrated in the article, played a leading role in the reform preparation and implementation conducted on an inter-agency basis with the Holy Synod, Ministry of the Court and Finance Ministry taking part. The heads of diplomatic missions and of the affiliated churches were also consulted in the process. The authors trace all stages of these complex negotiations that resulted in achieving a balance of interests between all the actors involved. The newly created system proved to be quite efficient and lasted till the end of the Russian empire. The reorganization revealed a state of the churches abroad and their clergy that was a crème of Russian Orthodox Church. The reform experience is also instructive as a case study of Russian government apparatus in action.

scholarly journals Annual Reports of the Omsk and Orenburg Bishops to the Holy Synod as a Source of the History of Orthodoxy in the Steppe Territory of the Russian Empire (Second Half of the 19th — Early 20th Centuries)

2020 ◽  
pp. 76-83
Author(s):  
Yu.A. Lysenko
Keyword(s):  
Russian Empire ◽  
Annual Reports ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Territorial Development ◽  
Russian Orthodox Church ◽  
History Of ◽  
Unique Source ◽  
And Migration ◽  
The Russian Empire

The article analyzes the structure and information potential of the annual reports on the conditions of the Orenburg and Omsk dioceses to the Holy Synod, prepared science 1870 to 1917. It is emphasized that this set of paperwork is a unique source on the history of the Russian Orthodox Church in the Central Asian outskirts of the Russian Empire and reflects virtually all spheres of life and activities of the dioceses, their institutional and administrative-territorial development, processes of the deanery, church, parish, church and monastery construction. The information capabilities of the reports make it possible to reconstruct a whole range of social, economic, demographic, and migration processes that took place within the boundaries of a particular diocese. That is why the author assigns diocesan reports to the type of “mixed type” paperwork on the basis that they contain information of a normative, narrative and statistical nature. Analysis of reports on the state of the Orenburg and Omsk dioceses allow us to conclude that the 1880s the first decade of the 20th century began a period of active development in the Steppe Territory institutions, the administrative-territorial management system of the Russian Orthodox Church. This was largely due to a sharp increase in the number of Orthodox population in the region, mediated by mass peasant migration.

‘The Mother of God’:Frank and the Russian Sectarians

2015 ◽  
pp. 237-257
Author(s):  
Ada Rapoport-Albert
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Russian Empire ◽  
Russian Orthodox ◽  
Russian Government ◽  
Russian Orthodox Church ◽  
Old Believers ◽  
Border Regions ◽  
The Russian Empire ◽  
Northern Russia

This chapter mentions the scholars of hasidism, the school of spirituality initiated by Israel Ba'al Shem Tov, that have occasionally noted certain parallels between the hasidic movement and the various sects that emerged in early modern Russia. It talks about the Old Believers' faction that seceded from the Russian Orthodox Church at the time of the schism of the second half of the seventeenth century. It also highlights the sects and others whose origins are obscure and independent of the Raskol, which proliferated in the course of the eighteenth century and spread primarily within the rural population of the Russian empire. The chapter discusses the Russian government that endeavoured to suppress Old Believers, making them leave their districts of origin in northern Russia and flee to the border regions of the empire. It recounts the sectarians that settled in Ukraine during the same time that the hasidic movement was getting under way.

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