Pub Date : 2024-01-24DOI: 10.1134/s1019331623080087
V. S. Khristoforov
Abstract
General issues and problems of assessing the number of losses among associates of domestic state security agencies are discussed. Errors contained in published materials have been identified, the causes of discrepancies in calculating the number of losses in state security agencies have been found and explained, proposals have been formulated to specify the losses and establish the fate of state security associates who were captured or missing, and potential directions to search for relevant information have been established.
{"title":"Methodology for Calculating Irretrievable Losses of Domestic Special Services during the Great Patriotic War (1941–1945)","authors":"V. S. Khristoforov","doi":"10.1134/s1019331623080087","DOIUrl":"https://doi.org/10.1134/s1019331623080087","url":null,"abstract":"<h3 data-test=\"abstract-sub-heading\">Abstract</h3><p>General issues and problems of assessing the number of losses among associates of domestic state security agencies are discussed. Errors contained in published materials have been identified, the causes of discrepancies in calculating the number of losses in state security agencies have been found and explained, proposals have been formulated to specify the losses and establish the fate of state security associates who were captured or missing, and potential directions to search for relevant information have been established.</p>","PeriodicalId":56335,"journal":{"name":"Herald of the Russian Academy of Sciences","volume":"4 1","pages":""},"PeriodicalIF":0.5,"publicationDate":"2024-01-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139552829","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"综合性期刊","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-20DOI: 10.1134/s1019331623070146
L. V. Titova
Abstract
Old Believer writers from first-generation opponents of church reform created socially significant works in defense of Russian Church traditions. They present as evidence excerpts from authoritative manuscripts and early printed books testifying to the validity of the defended opinion on innovation. Based on these authoritative works, at the end of the 17th–first quarter of the 18th centuries, new texts began to be compiled, representing a summary of the fundamentals of the doctrine. Analysis of the content of several compilations made it possible to form an idea concerning the purpose of referring to works by the leaders of the first-generation Old Believers. It is shown that the compilers, when using source texts, borrowed and briefly outlined the main arguments in favor of the defended point of view on the reformers’ innovations that violated the traditions of Russian Orthodoxy. However, the focus was on fragments from works by the leaders of the opposition to church reform, in which the current time was characterized as the “kingdom of the Antichrist.” The main theme in the compilations is the assertion of the onset of “the last times” and a warning to powerful tormentors. The authors of the compilations managed to show to “pious readers” the cruelty and inhumanity of the authorities, both ecclesiastical and secular, and the massive scale of executions and persecution of Old Believers. This article uses documentary material to show the secular and church authorities’ assessment of Old Believer journalism and their attitude to it. They understood the danger and propaganda significance of journalistic texts in defense of the “Old Belief,” so they reacted sharply to them, intensifying the persecution of the disseminators of the Old Believer teachings. It is concluded that the compilation texts of the late 17th–first quarter of the 18th centuries that used the writings of the leaders of the first generation of opponents of church reform had a significant influence on the formation of a broad religious and social movement, which researchers call the Old Believers.
{"title":"Compilation Works in Old Believer Journalism","authors":"L. V. Titova","doi":"10.1134/s1019331623070146","DOIUrl":"https://doi.org/10.1134/s1019331623070146","url":null,"abstract":"<h3 data-test=\"abstract-sub-heading\">Abstract</h3><p>Old Believer writers from first-generation opponents of church reform created socially significant works in defense of Russian Church traditions. They present as evidence excerpts from authoritative manuscripts and early printed books testifying to the validity of the defended opinion on innovation. Based on these authoritative works, at the end of the 17th–first quarter of the 18th centuries, new texts began to be compiled, representing a summary of the fundamentals of the doctrine. Analysis of the content of several compilations made it possible to form an idea concerning the purpose of referring to works by the leaders of the first-generation Old Believers. It is shown that the compilers, when using source texts, borrowed and briefly outlined the main arguments in favor of the defended point of view on the reformers’ innovations that violated the traditions of Russian Orthodoxy. However, the focus was on fragments from works by the leaders of the opposition to church reform, in which the current time was characterized as the “kingdom of the Antichrist.” The main theme in the compilations is the assertion of the onset of “the last times” and a warning to powerful tormentors. The authors of the compilations managed to show to “pious readers” the cruelty and inhumanity of the authorities, both ecclesiastical and secular, and the massive scale of executions and persecution of Old Believers. This article uses documentary material to show the secular and church authorities’ assessment of Old Believer journalism and their attitude to it. They understood the danger and propaganda significance of journalistic texts in defense of the “Old Belief,” so they reacted sharply to them, intensifying the persecution of the disseminators of the Old Believer teachings. It is concluded that the compilation texts of the late 17th–first quarter of the 18th centuries that used the writings of the leaders of the first generation of opponents of church reform had a significant influence on the formation of a broad religious and social movement, which researchers call the <i>Old Believers</i>.</p>","PeriodicalId":56335,"journal":{"name":"Herald of the Russian Academy of Sciences","volume":"34 1","pages":""},"PeriodicalIF":0.5,"publicationDate":"2023-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139030088","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"综合性期刊","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-20DOI: 10.1134/s1019331623070134
N. A. Starukhin
Abstract
An unknown anti-encyclical essay of the 1890s is introduced into scientific circulation, which is attributed to the authoritative Belaya Krinitsa public figure M.I. Brilliantov. One of the copies of this work, which is part of a collection obtained at one time as a result of field research by Siberian archaeographers, is used. The main range of sources for this work has been identified. The internal causes of a major conflict in the Belaya Krinitsa Consent, provoked by the release of the “Okruzhnoe Poslanie” (Encyclical Letter) in February 1862, and the main lines of argumentation of the apologist from Belaya Krinitsa are explored. It is shown that the essay sums up the many years of polemics between the okruzhnik (encyclical) and neokruzhnik (nonencyclical) groupings.
{"title":"Problems of Praying for Russian Emperors among the Old Believers of the Belaya Krinitsa Consent at the Turn of the 19th–20th Centuries","authors":"N. A. Starukhin","doi":"10.1134/s1019331623070134","DOIUrl":"https://doi.org/10.1134/s1019331623070134","url":null,"abstract":"<h3 data-test=\"abstract-sub-heading\">Abstract</h3><p>An unknown anti-encyclical essay of the 1890s is introduced into scientific circulation, which is attributed to the authoritative Belaya Krinitsa public figure M.I. Brilliantov. One of the copies of this work, which is part of a collection obtained at one time as a result of field research by Siberian archaeographers, is used. The main range of sources for this work has been identified. The internal causes of a major conflict in the Belaya Krinitsa Consent, provoked by the release of the “<i>Okruzhnoe Poslanie</i>” (Encyclical Letter) in February 1862, and the main lines of argumentation of the apologist from Belaya Krinitsa are explored. It is shown that the essay sums up the many years of polemics between the <i>okruzhnik</i> (encyclical) and <i>neokruzhnik</i> (nonencyclical) groupings.</p>","PeriodicalId":56335,"journal":{"name":"Herald of the Russian Academy of Sciences","volume":"3 1","pages":""},"PeriodicalIF":0.5,"publicationDate":"2023-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139030136","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"综合性期刊","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-20DOI: 10.1134/s1019331623070080
I. L. Man’kova
Abstract
During the development of Siberia, the Russians created an authentic “living space” on the colonized lands, based on their religious traditions and practices. This article shows the role of the Tobol’sk Bishop’s House in shaping the sociocultural environment in the developed territory in accordance with the norms of the Christian way of life. The bishop’s house is understood as a regional institution of the Russian Orthodox Church, which organized and controlled the spiritual sphere of the life of the local society. Fulfilling its mission, the Tobol’sk cathedra, established in 1620, used the centuries-old experience of the Russian Orthodox Church and at the same time responded to specific challenges associated with the huge scale of the controlled territory and considerable remoteness from the center, the lack of priests and their ambiguous moral character, specifics of the gender composition of the first Russian settlers, and disagreements with local governors on the issue of delimitation of powers. The main concerns of the Siberian bishops of the 17th century were the maintenance of the moral state of society, the ordering of the church sphere, and the intercalation for the convicted and disgraced among the population of Siberia, including yasak-payers. During the 17th century a system of diocesan administration was established. The regional features of this system were expressed in the variety of principles for the allocation of tithe uezds and the pace of replacement of secular tithers with spiritual customers (representatives of the clergy). The ecclesiastical court organized by the Tobol’sk Bishop’s House was an important tool to contain commotion both among the clergy and in the lay community. The Orthodox landscape that had developed on the territory under its jurisdiction made it possible to satisfy the spiritual needs of the local society. By the end of the 17th century, the diocese had at least 225 churches, including monastic ones. Most of them were in Western Siberia, the most developed part of the diocese and close to its center. The problem of providing parishes with priests was solved, and widely revered regional shrines appeared. The Christianization of the indigenous population was carried out mainly by monasteries. Using various forms of influence on the flock, the Tobol’sk Bishop’s House had a great influence on the religious and moral state of the local society and became one of the leading actors in the colonization process.
{"title":"The Tobol’sk Bishop’s House as an Actor of the Colonization of Siberia in the 17th Century","authors":"I. L. Man’kova","doi":"10.1134/s1019331623070080","DOIUrl":"https://doi.org/10.1134/s1019331623070080","url":null,"abstract":"<h3 data-test=\"abstract-sub-heading\">Abstract</h3><p>During the development of Siberia, the Russians created an authentic “living space” on the colonized lands, based on their religious traditions and practices. This article shows the role of the Tobol’sk Bishop’s House in shaping the sociocultural environment in the developed territory in accordance with the norms of the Christian way of life. The bishop’s house is understood as a regional institution of the Russian Orthodox Church, which organized and controlled the spiritual sphere of the life of the local society. Fulfilling its mission, the Tobol’sk cathedra, established in 1620, used the centuries-old experience of the Russian Orthodox Church and at the same time responded to specific challenges associated with the huge scale of the controlled territory and considerable remoteness from the center, the lack of priests and their ambiguous moral character, specifics of the gender composition of the first Russian settlers, and disagreements with local governors on the issue of delimitation of powers. The main concerns of the Siberian bishops of the 17th century were the maintenance of the moral state of society, the ordering of the church sphere, and the intercalation for the convicted and disgraced among the population of Siberia, including <i>yasak</i>-payers. During the 17th century a system of diocesan administration was established. The regional features of this system were expressed in the variety of principles for the allocation of tithe <i>uezd</i>s and the pace of replacement of secular tithers with spiritual customers (representatives of the clergy). The ecclesiastical court organized by the Tobol’sk Bishop’s House was an important tool to contain commotion both among the clergy and in the lay community. The Orthodox landscape that had developed on the territory under its jurisdiction made it possible to satisfy the spiritual needs of the local society. By the end of the 17th century, the diocese had at least 225 churches, including monastic ones. Most of them were in Western Siberia, the most developed part of the diocese and close to its center. The problem of providing parishes with priests was solved, and widely revered regional shrines appeared. The Christianization of the indigenous population was carried out mainly by monasteries. Using various forms of influence on the flock, the Tobol’sk Bishop’s House had a great influence on the religious and moral state of the local society and became one of the leading actors in the colonization process.</p>","PeriodicalId":56335,"journal":{"name":"Herald of the Russian Academy of Sciences","volume":"74 1","pages":""},"PeriodicalIF":0.5,"publicationDate":"2023-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139026754","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"综合性期刊","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-20DOI: 10.1134/s1019331623070067
P. I. Mangilev
Abstract
At the end of the 17th century, the relics of the Holy Righteous Simeon of Verkhotur’e were found in the Tobol’sk diocese. Initially, the tomb of the righteous man was a place of memorial services. In 1704, the relics were moved from the village of Merkushino to Verkhotur’e. Prayer services began to be held at the relics. By the beginning of the 1720s, at least one troparion to the saint was written. By 1763, there were already two troparions, two kontakia, an oikos, and a service set out according to the Common Menaion. By 1795, there was an Akathist to the Righteous Simeon. The complete corpus of the currently used liturgical texts dedicated to the Holy Righteous Simeon of Verkhotur’e was formed by the early 1860s.
{"title":"On the History of the Formation of a Corpus of Liturgical Texts Dedicated to the Holy Righteous Simeon of Verkhotur’e","authors":"P. I. Mangilev","doi":"10.1134/s1019331623070067","DOIUrl":"https://doi.org/10.1134/s1019331623070067","url":null,"abstract":"<h3 data-test=\"abstract-sub-heading\">Abstract</h3><p>At the end of the 17th century, the relics of the Holy Righteous Simeon of Verkhotur’e were found in the Tobol’sk diocese. Initially, the tomb of the righteous man was a place of memorial services. In 1704, the relics were moved from the village of Merkushino to Verkhotur’e. Prayer services began to be held at the relics. By the beginning of the 1720s, at least one troparion to the saint was written. By 1763, there were already two troparions, two kontakia, an oikos, and a service set out according to the Common Menaion. By 1795, there was an Akathist to the Righteous Simeon. The complete corpus of the currently used liturgical texts dedicated to the Holy Righteous Simeon of Verkhotur’e was formed by the early 1860s.</p>","PeriodicalId":56335,"journal":{"name":"Herald of the Russian Academy of Sciences","volume":"12 1","pages":""},"PeriodicalIF":0.5,"publicationDate":"2023-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139030128","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"综合性期刊","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-20DOI: 10.1134/s1019331623070043
N. A. Beliakova
Abstract
The history of Russian female monasticism in the Holy Land is presented in the context of the formation of the State of Israel and the unfolding of the Cold War. The materials of the nuns’ ego-documents show the escalation of the conflict between supporters of the Russian Orthodox Church of the Moscow Patriarchate and the emigrant structures of Russian Orthodoxy. Archival materials trace the motives for the participation of representatives of Soviet authorities in the selection of candidates to replenish Russian convents and hermitages in Palestine. Thus, by the beginning of the 1950s, the number of elderly nuns in the Gornenskii Convent was rapidly declining, and the decrease in the Russian presence in Israel caused serious concern to representatives of the USSR Foreign Ministry. Various departments of the secular Soviet state participated in the maintenance of elderly nuns of the Holy Land, stimulated the selection of new nuns, and took part in the selection of candidates for the post of abbess.
{"title":"Russian Women of the Holy Land in the Vicissitudes of the Cold War: The History of the Replenishment of Convents in the 1950s","authors":"N. A. Beliakova","doi":"10.1134/s1019331623070043","DOIUrl":"https://doi.org/10.1134/s1019331623070043","url":null,"abstract":"<h3 data-test=\"abstract-sub-heading\">Abstract</h3><p>The history of Russian female monasticism in the Holy Land is presented in the context of the formation of the State of Israel and the unfolding of the Cold War. The materials of the nuns’ ego-documents show the escalation of the conflict between supporters of the Russian Orthodox Church of the Moscow Patriarchate and the emigrant structures of Russian Orthodoxy. Archival materials trace the motives for the participation of representatives of Soviet authorities in the selection of candidates to replenish Russian convents and hermitages in Palestine. Thus, by the beginning of the 1950s, the number of elderly nuns in the Gornenskii Convent was rapidly declining, and the decrease in the Russian presence in Israel caused serious concern to representatives of the USSR Foreign Ministry. Various departments of the secular Soviet state participated in the maintenance of elderly nuns of the Holy Land, stimulated the selection of new nuns, and took part in the selection of candidates for the post of abbess.</p>","PeriodicalId":56335,"journal":{"name":"Herald of the Russian Academy of Sciences","volume":"10 1","pages":""},"PeriodicalIF":0.5,"publicationDate":"2023-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139031885","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"综合性期刊","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-20DOI: 10.1134/s1019331623070031
E. V. Belyakova
Abstract
In the 16th–17th centuries, the Russian Church was undergoing the same process of confessionalization as the churches in other European countries. A special role in it was played by the patriarchate of Filaret, when the Synod of 1620 recognized immersion baptism as the only correct way to baptize and formulated the features that distinguish Moscow Orthodoxy from both Catholics and other churches. Under Filaret, the state and church systems of government merged, and “Procheiron laws” began to be applied against violators of church rules. Reforms of Tsar Alexis Mikhailovich opened a new stage of confessionalization, changing the already approved symbols, which was perceived as the introduction of a “new faith.” Handwritten materials from the Synods of 1666 and 1666–1667 are considered, and an attempt is made to answer the question why they have never been published in full. It is shown that only those Acts that were included in the Service Book of 1667 became known to contemporaries. The changes in relation to the previous period of confessionalization were radical.
{"title":"Study of the History of the Synods of 1666 and 1666–1667","authors":"E. V. Belyakova","doi":"10.1134/s1019331623070031","DOIUrl":"https://doi.org/10.1134/s1019331623070031","url":null,"abstract":"<h3 data-test=\"abstract-sub-heading\">Abstract</h3><p>In the 16th–17th centuries, the Russian Church was undergoing the same process of confessionalization as the churches in other European countries. A special role in it was played by the patriarchate of Filaret, when the Synod of 1620 recognized immersion baptism as the only correct way to baptize and formulated the features that distinguish Moscow Orthodoxy from both Catholics and other churches. Under Filaret, the state and church systems of government merged, and “Procheiron laws” began to be applied against violators of church rules. Reforms of Tsar Alexis Mikhailovich opened a new stage of confessionalization, changing the already approved symbols, which was perceived as the introduction of a “new faith.” Handwritten materials from the Synods of 1666 and 1666–1667 are considered, and an attempt is made to answer the question why they have never been published in full. It is shown that only those Acts that were included in the <i>Service Book</i> of 1667 became known to contemporaries. The changes in relation to the previous period of confessionalization were radical.</p>","PeriodicalId":56335,"journal":{"name":"Herald of the Russian Academy of Sciences","volume":"251 1","pages":""},"PeriodicalIF":0.5,"publicationDate":"2023-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139030127","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"综合性期刊","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-20DOI: 10.1134/s1019331623070110
S. G. Petrov
Abstract
The persistence of Old Style in the liturgical practice of local Orthodox churches is one of the most pressing religious problems of the 20th century. In the 1920s, the Bolsheviks, who seized power in Russia, tried to accelerate calendar reform in the Russian Orthodox Church. The dependence of the Soviet civil calendar on the church calendar, on the days of its fixed and moving holidays and their recalculation from the Old to the New Style, seemed cumbersome and unacceptable to the Bolsheviks. This article presents the results of a study of the unsuccessful experience of introducing the New Style into liturgical use during the difficult period of state–church relations, when the Russian Orthodox Church was headed by Patriarch Tikhon (1917–1925). The activities in the implementation of the calendar reform of special government bodies—the Anti-Religious Commission under the Central Committee of the Russian Communist Party (Bolsheviks) (RCP (b))–All-Union Communist Party (Bolsheviks) (ACP (b)) and the VI department of the GPU–OGPU Secret Division, which relied on representatives of the renovationist church schism loyal to the Bolsheviks—are considered. The history of resistance to the forced Gregorian calendar on the part of the clergy and believers who remained faithful to Patriarch Tikhon is traced. Particular attention is paid to the analysis of the decisions made by High Hierarch Tikhon on this issue, in the arsenal of means of pressure on whom the key place was occupied by the threat of repression against supporters of the Julian style and the resumption of criminal prosecution of the patriarch himself. It has been established that, in addition to the combination of holidays in the civil and church calendars necessary for the Bolsheviks, the recognition of the new style also contributed to another, no less important goal for the authorities: an even greater deepening of the renovationist church schism and the emergence of new strife and discord in the Russian Orthodox Church.
{"title":"Patriarch Tikhon and the Preservation of the Old Calendar Style in the Russian Orthodox Church","authors":"S. G. Petrov","doi":"10.1134/s1019331623070110","DOIUrl":"https://doi.org/10.1134/s1019331623070110","url":null,"abstract":"<h3 data-test=\"abstract-sub-heading\">Abstract</h3><p>The persistence of Old Style in the liturgical practice of local Orthodox churches is one of the most pressing religious problems of the 20th century. In the 1920s, the Bolsheviks, who seized power in Russia, tried to accelerate calendar reform in the Russian Orthodox Church. The dependence of the Soviet civil calendar on the church calendar, on the days of its fixed and moving holidays and their recalculation from the Old to the New Style, seemed cumbersome and unacceptable to the Bolsheviks. This article presents the results of a study of the unsuccessful experience of introducing the New Style into liturgical use during the difficult period of state–church relations, when the Russian Orthodox Church was headed by Patriarch Tikhon (1917–1925). The activities in the implementation of the calendar reform of special government bodies—the Anti-Religious Commission under the Central Committee of the Russian Communist Party (Bolsheviks) (RCP (b))–All-Union Communist Party (Bolsheviks) (ACP (b)) and the VI department of the GPU–OGPU Secret Division, which relied on representatives of the renovationist church schism loyal to the Bolsheviks—are considered. The history of resistance to the forced Gregorian calendar on the part of the clergy and believers who remained faithful to Patriarch Tikhon is traced. Particular attention is paid to the analysis of the decisions made by High Hierarch Tikhon on this issue, in the arsenal of means of pressure on whom the key place was occupied by the threat of repression against supporters of the Julian style and the resumption of criminal prosecution of the patriarch himself. It has been established that, in addition to the combination of holidays in the civil and church calendars necessary for the Bolsheviks, the recognition of the new style also contributed to another, no less important goal for the authorities: an even greater deepening of the renovationist church schism and the emergence of new strife and discord in the Russian Orthodox Church.</p>","PeriodicalId":56335,"journal":{"name":"Herald of the Russian Academy of Sciences","volume":"2 1","pages":""},"PeriodicalIF":0.5,"publicationDate":"2023-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139031749","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"综合性期刊","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-20DOI: 10.1134/s101933162307002x
A. L. Beglov
Abstract
This article is aimed to continue the development of a typology of secret monastic communities of the Soviet period. The existing systematizations of the forms of monasteries and the monastic life of the Russian Middle Ages and imperial period are discussed in detail. The development of a typology of the monastic underground in the Soviet Union is considered as one of the stages in the search for explanations for the diversity of forms of this phenomenon. Attention is drawn to the fact that secret communities differed not only in terms of “objective” features (for example, in terms of gender or age composition) but also in terms of “subjective” features, for example, regarding the position of their leaders and members in relation to church divisions or in relation to the admission of new members. Accordingly, the question can be raised about the reasons for the formation of specific positions, about the reasons for the choice of certain strategies of behavior by the monks of the Soviet period, and about the intellectual attitudes that stood behind these strategies. It is concluded that the position in relation to the admission of new members, or the openness vs. closeness of secret monastic communities was one of their key characteristics, which determined their other, including “objective,” parameters.
{"title":"Secret Monastic Communities of the Soviet Period: Problems of Typology","authors":"A. L. Beglov","doi":"10.1134/s101933162307002x","DOIUrl":"https://doi.org/10.1134/s101933162307002x","url":null,"abstract":"<h3 data-test=\"abstract-sub-heading\">Abstract</h3><p>This article is aimed to continue the development of a typology of secret monastic communities of the Soviet period. The existing systematizations of the forms of monasteries and the monastic life of the Russian Middle Ages and imperial period are discussed in detail. The development of a typology of the monastic underground in the Soviet Union is considered as one of the stages in the search for explanations for the diversity of forms of this phenomenon. Attention is drawn to the fact that secret communities differed not only in terms of “objective” features (for example, in terms of gender or age composition) but also in terms of “subjective” features, for example, regarding the position of their leaders and members in relation to church divisions or in relation to the admission of new members. Accordingly, the question can be raised about the reasons for the formation of specific positions, about the reasons for the choice of certain strategies of behavior by the monks of the Soviet period, and about the intellectual attitudes that stood behind these strategies. It is concluded that the position in relation to the admission of new members, or the <i>openness</i> vs. <i>closeness</i> of secret monastic communities was one of their key characteristics, which determined their other, including “objective,” parameters.</p>","PeriodicalId":56335,"journal":{"name":"Herald of the Russian Academy of Sciences","volume":"32 1","pages":""},"PeriodicalIF":0.5,"publicationDate":"2023-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139026753","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"综合性期刊","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-20DOI: 10.1134/s1019331623070055
D. V. Dolgushin
Abstract
Based on an extensive range of sources, including unpublished ones, the history of relations between V.A. Zhukovskii and Archpriest John Bazarov is studied. The biographical and historical–cultural context of these relations has been explored. Bazarov’s participation in Zhukovskii’s religious–philosophical projects of the 1840s has been studied (Russian translation of R. Stier’s book The Words of the Lord Jesus, German translation of A.S. Khomyakov’s treatise “The Church is One”), as well as their joint charitable activities. The theme of “living faith” in the creative dialogue between Bazarov and Zhukovskii is explored. The history of their relationship is considered as an example of the influence of the Orthodox clergy on figures of Russian culture and social thought in the second quarter of the 19th century.
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