St. Tikhon’s University Review . Series II: History. Russian Church History

The Church Councils of the ante-Nicene period had neither a clear periodicity nor a strictly defined competence. Their competence was very broad, almost limitless: questions of faith, discipline, the calendar, the practice of the Sacraments. These local councils of the ante-Nicene era were replaced, from the fourth century, by provincial councils.In 325 a number of rules for provincial councils were approved in Nicaea: they had to be convened twice a year, consist of bishops of one particular province, take place in a provincial civil centre (metropolis) and their competence was limited to second-instance judicial proceedings. Further church legislation did not extend this competence, although in fact the councils dealt not only with judicial, but also with doctrinal problems. The biannual councils as prescribed by Nicaea canons becomes burdensome because of the large size of some provinces and some other reasons. The novels of Justinian I for the first time clearly defined the competence of a "provincial" council. The emperor included not only judicial, but also canonical and doctrinal topics in the competence of the provincial councils, while establishing a regularity of holding them "once a year". The modernizing legislative activity of St. Emperor Justinian proved useful and was recognized by the church hierarchy.

canon law, church law, provincial council, bishop, metropolitan, church court, competence, regularity, imperial church law, Emperor St. Justinian I, novels, Codex Encyclius, Emperor Leo I

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12. Spyros (2015) “I «Kodikopiitikés» Nearés tou Ioustinianoú. I períptosi tis Nearás 123”, in Antonopoulou Th., Kotzabassi S., Loukaki M. (eds) Myriobiblos: Essays on Byzantine Literature and Culture. Berlin; München; Boston: De Gruyter, pp. 317–327 (in Greek).

Pashkov Dmitry, archpriest

The article was prepared within the framework of the project "Correlation between the idea of ecumenical primacy and regional consolidation of the episcopate in the IV-VIth centuries", supported by the Foundation "Living Tradition".

This article examines the views of Byzantine theologians and church leaders of the 1st half of the 15th century on the criteria for an Ecumenical Council in connection with the controversy about the Union of Florence. The consideration also includes the ecclesiological tradition of the previous century, reflected in the documents of negotiations with Rome on church union and anti-Latin writings of Archbishop Nilus Cabasilas. It also briefly examines the results of Byzantine theological development, formulated in the first decades of Ottoman rule. The author shows that Orthodox theologians of the late Byzantine period, following a tradition dating back to the 1st millennium, did indeed recognize (contrary to popular beliefs) the existence of strict formal canonical criteria for the Ecumenical Council, which were defined in their eyes by the concept of the «Pentarchy» of the ancient Patriarchs: Council could be considered Ecumenical if it was recepted by representatives of the Churches of Rome, Constantinople, Alexandria, Antioch and Jerusalem. At the same time, other local Churches were assigned a secondary role. The significance of individual bishops was completely leveled out; the subject of church activity was the Patriarchy. This system of ecclesiological concepts by the 15th century already to some extent did not meet the requirements of reality; nevertheless, thanks to its collegial character, it gave the Orthodox Church the means to overcome the crisis caused by the Union of Florence. The rejection of those teachings of the Roman Church, in which it deviated from Orthodox dogma, on the part of the patriarchs of Alexandria, Antioch and Jerusalem, their rejection of the union (confirmed, among other things, conciliarly in Jerusalem in 1443) and the support of its opponents in the Patriarchate of Constantinople played in this process defining role. Due to this, the Council of Ferrara-Florence could not be considered Ecumenical from the point of view of the Byzantine tradition. At the same time, the development of ecclesiological thought in the 15th century. strengthened Orthodox theologians in the conviction that an Ecumenical Council was possible without the participation of Rome. The «Pentarchy» thus passed into the «Tetrarchy».

Greek-Latin polemics, Council of Ferrara-Florence, Ecumenical Councils, ecclesiology, Pentarchy, church union, patriarchs

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3. Jugie M. (1939) “La lettre de Georges Amiroutzes au duc de Nauplie Demetrius sur le Concile de Florence”. Byzantion, 1939, vol. 14, № 1, pp. 77–93.
4. Meyendorff J. (1991) “Was there an Encounter between East and West in Florence?” in G. Alberigo (ed.) Christian Unity: The Council of Ferrara-Florence 1438/39–1989. Leuven, pp. 153–176.
5. Nasrallah J. (1968) Chronologie des patriarche melchites d’Antioche de 1250 à 1500. Jérusalem.
6. Κarsiotis N. (2020) I sinodos Ferraras-Florentias apo tis ipografi s tu oru enoseos eos ke tis katargiseos aftou. Athens (in Greek).
7. Kaliç Ј. (1994) Srbi u poznom sredn’em veku. Belgrade (in Serbian).
8. Lomize E. (1997) “Pis′mennye istochniki o Florentiiskoi unii na Moskovskoi Rusi v seredine XV v.” [Written sources on the Union of Florence in Muscovite Rus’ in the mid-15th century]. Rossiia i khristianskii Vostok [Russian and the Christian East], 1997, vol. 1, pp. 69–85 (in Russian).
9. Novoselov M. (1994) Pis′ma k druz′iam [Letters to friends]. Moscow (in Russian).
10. Smirnov D. (2015) “Konstantsskii sobor” [Council of Constance], in Pravoslavnaia enciklopediia [Orthodox Encyclopaedia], vol. 37. Moscow, pp. 359–393 (in Russian).

Paskov Petr

The article investigates the specific features in the territorial structure of the church parish on the Andoma pogost district of the Olonets uyezd during the first half of the 18th century. The set problem has not been the subject of close analysis in the historiography yet. Approving the idea that the parish on the North-West of Russia was coherent with the small district (volost’) in 17—18th centuries, emphasizing the unity of the parish, scientists mainly focused on the problem of identifying the general features of the parish and on classification of parishes. The study is based on a comparative analysis of data that were fixed in the reports of the local priests in 1708 and confessional records in 1769. The reconstruction of the grid of all mentioned in the sources villages were used for visualizing the groups of villages, inhabitants of which belonged to different parts of the parish. The revealing data as well as the reconstruction of peculiarities how the clergy was attached to one or another church and how the staff of the clergy was divided into two parts allow us to conclude that the church parish of the Andoma pogost district had significantly more complicated structure, especially in comparative with the structure of church parishes of not very vast districts (volosts). According to tradition the parish was divided into two parts for regulating mechanism of material support of the clergy, distributing obligations among them and satisfaction spiritual needs of the laity. Both parts of the parish had a significant degree of self-dependence: each had its own church, own clergy that was included in the common clergy staff (shtat), and the strictly geographically localized group of villages. The stable using of archaic practices in the territorial organization of the parish during the first half of the 18th century suggests that the local community managed to adapt them to the newly approved legislative principles, aimed at unifying and enlarging church parishes. This was largely possible as the state and church policy took into account archaic traditions of local communities and was aimed on results in the long term.

Church parish, parochial district, parish standardization, territorial reorganization, Andoma district (pogost), Olonets uyezd, Russian Orthodox Church

1. Cherkasova M. (2008) “Ekonomicheskaia i demografi cheskaia kharakteristika sel′skikh prikhodov Vologodsko-Belozerskoi eparkhii v XVII veke” [Economic and demographic characteristics of rural parishes of Vologda-Belozersk diocese in the 17th century], in Severo-Zapad v agrarnoi istorii Rossii: mezhvuzovskii tematicheskii sbornik nauchnykh trudov [North-West in the agrarian history of Russia: collection of articles], Kaliningrad, pp. 234–251 (in Russian).
2. Chernyakova I., Chernyakov O. (1988) “Pistsovye i perepisnye knigi XVI–XVII vv. kak istochnik po istorii dereviannogo zodchestva Karelii” [Scribes’ and census books of the 16th — 17th centuries as a source on the history of wooden architecture in Karelia], in Problemy issledovaniia, restavratsii i ispol′zovaniia arkhitekturnogo naslediia Russkogo Severa: mezhvuzovskii sbornik [Current issues in research, restoration, and use of the architectural heritage of the Russian North: collection of articles], Petrozavodsk, pp. 55–73 (in Russian).
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4. Freeze G.L. (1977) The Russian Levites: parish clergy in the eighteenth century. Cambridge; London: Harvard University Press.
5. Kamkin A. (1994) “Severnorusskii sel′skii prikhod XVIII veka: prostranstvo, naselennost′, klir” [The North-Russian rural parish of the 18th century: territory, population, clergy], in Kul′tura Russkogo Severa: mezhvuzovskii sbornik nauchnykh trudov [Culture of the Russian North: collection of articles]. Vologda, pp. 91–108 (in Russian).
6. Kolesnikov P. (1976) Severnaia derevnia v XV — pervoi polovine XIX veka: k voprosu ob evoliutsii agrarnykh otnoshenii v Russkom gosudarstve [Northern village in the 15th — fi rst half of the 19th century: on the issue of the evolution of agrarian relations in the Russian State]. Vologda (in Russian).
7. Milchik M. (1989) “Remonty dereviannykh tserkvei v XVII veke po poriadnym zapisiam” [Renovation of wooden churches in the 17th century according to poryadnaya records], in Problemy issledovaniia, restavratsii i ispol′zovaniia arkhitekturnogo naslediia Russkogo Severa: mezhvuzovskii sbornik [Current issues in research, restoration, and use of the architectural heritage of the Russian North: collection of articles], Petrozavodsk, pp. 120–127 (in Russian).
8. Pulkin M. (2009) Pravoslavnyi prikhod i vlast′ v seredine XVIII — nachale XX v. (po materialam Olonetskoi eparkhii) [The Orthdox parish and the government in the middle of the 18th — beginning of the 20th cc. Based on materials of Olonets diocese]. Petrozavodsk (in Russian).
9. Sannikov A. (2015) “Pravoslavnyi prikhod Pribaikal′ia i ego kolichestvennye kharakteristiki v kontse XVII–XVIII v.” [Orthodox parishes of Baikal Region and its Quantitative Characteristics at the End of th 17th — 18th cc]. Izvestiia Irkutskogo gosudarstvennogo universiteta. Seriia: Politologiia. Religiovedenie, 2015, vol. 11, pp. 219–230 (in Russian).
10. Selin A. (2003) Istoricheskaia geografi ia Novgorodskoi zemli v XVI–XVIII vv. Novgorodskii i Ladozhskii uezdy Vodskoi piatiny [Historical geography of the Novgorod land in the 16th — 17th cc. Novgorod and Ladoga uyezds of the Vodskaya pyatina]. St. Petersburg (in Russian).
11. Sobolev A. (2015) “Vepsskoe toponimicheskoe nasledie Iugo-Vostochnogo Obonezh′ia v sootnoshenii s arkheologicheskimi i istoricheskimi istochnikami” [Vepses’ heritage in the toponymy of the south-eastern Onega area in correlation with archaeological and historical sources]. Severnorusskie govory, 2015, vol. 14, pp. 89–111 (in Russian).
12. Staritsyn A. (2009) “Kurzhenskaia pustyn′” [Kurzhenskaia hermitage]. Vestnik tserkovnoi istorii, 2009, no. 3–4, pp. 191–205 (in Russian).
13. Staritsyn A. (2014) “Otnoshenie k tserkovnoi reforme XVII v. v severnykh monastyriakh Novgorodskoi mitropolii” [The attitude to the Church reform of the 17th century in the northern monasteries of Novgorod archdiocese]. Trudy instituta rossiiskoi istorii RAN, 2014, no. 12, pp. 61–82 (in Russian).
14. Stefanovich P. (2002) Prikhod i prikhodskoe dukhovenstvo v Rossii v XVI–XVII vv. [The parish and the parish clergy in Russia in the 16–17th centuries]. Moscow (in Russian).
15. Suslova E. (2013) Tserkovno-prikhodskaia sistema v Karelii kontsa XV — nachala XVIII veka [Church and the peasant community in Karelia at the end of the 15th — beginning of the 18th c.]. Petrozavodsk (in Russian). Available at http://carelica.petrsu.ru/Reading_hall/Suslova/Titul.pdf (13.09.2021).
16. Timoshenkova Z. (1999) Sotsiokul′turnyi oblik severo-zapadnoi derevni XVII — nachala XVIII vv. [Sociocultural profi le of the North-Western village of the 17th — early 18th centuries]. Pskov (in Russian).
17. Tormosova N. (2011) Kargopol′e: istoriia ischeznuvshikh volostei [Kargopolye: the history of defunct villages]. Kargopol (in Russian).
18. Tormosova N. (2009) “Pogosto-volosti Kargopol′ia” [Pogosto-volosti of Kargopol uyezd], in Il′inskii Vodlozerskii pogost: materialy nauchnoi konferentsii (6–10 avgusta 2007 g.) [Ilyinskii pogost of Vodlozero: conference proceedings (6–10 august 2007)], Petrozavodsk, pp. 246–252 (in Russian).
19. Vitov M. (1962) Istoriko-geografi cheskie ocherki Zaonezh′ia XVI–XVII vv. Iz istorii sel′skikh poselenii [Historical and geographical studies of Zaonezhie of the 16th — 17th centuries. From the history of rural settlements]. Moscow (in Russian).
20. Zol′nikova N. (1990) Sibirskaia prikhodskaia obshchina v XVIII veke [The Siberian parish community in the 18th century]. Novosibirsk (in Russian).

Suslova Evgeniia

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

In 1815, the Russian Emperor Alexander I formulated the principles of a new world order, which was supposed to ensure long-term and stable peace after two decades of continuous wars in Europe. This project, called the Holy Alliance, was based not so much on foreign policy as on religious grounds. This article examines in detail the set of ideas put forward by Alexander I from the point of view of political theology. The religious motives that moved the Russian emperor are shown, determined by the peculiarities of his spiritual life. The rhetoric of the Holy Union, its basic concepts related to the Christian doctrine are analyzed. Special attention is paid to the representations of the Holy Union in the public sphere, namely, the solemn God services designed to prove the unity and "brotherhood in Christ" of the monarchs of Europe and their peoples. At the same time, the study demonstrated how significant the image of the enemy, embodied as “revolution”, played in the justification of the Holy Alliance within the framework of political theology. The concept of revolution was extremely generalized by Alexander I and interpreted as a manifestation of universal evil. This lead to the doctrine of interventions under the auspices of the Holy Alliance in the country affected by the revolution, which in turn provoked new bloodshed. An analysis of the accumulated contradictions made it possible to draw a conclusion about the reasons for the fading of Alexander’s interest in the constructions of political theology in the last years of his reign.

Alexander I, Holy Alliance, foreign policy, eternal peace, rhetoric, revolutions

1. Andreev A. (2012) “Nachalo novogo veka″: rozhdestvenskaia simvolika v tsarstvovanii Aleksandra I” [Beginning of a ‘new age’: Christmas symbols in the reign of Alexander I]. Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia II: Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi, 44, pp. 40–48 (in Russian).
2. Andreev A. (2016) “Liturgika″ Sviashchennogo soiuza: k voprosu o religioznykh vzgliadakh Aleksandra I” [‘Liturgics’ of the Holy Alliance: the issue of religious views of Alexander I]. Filaretovskii al′manakh, 12, pp. 123–154 (in Russian).
3. Аndreev A., Tosato-Rigo D. (2017) Imperator Aleksandr I i Frederik-Sezar Lagarp. Pis′ma. Dokumenty [Emperor Alexander I and Frédéric-César La Harpe. Letters. Documents]. Vol. 2 (1802–1815). Moscow (in Russian).
4. Büchler F. (1929) Die geistigen Wurzeln der heiligen Allianz. Freiburg im Breisgau.
5. Chernov A. (2013) “Proekty vechnogo mira″ i evropeiskogo soiuza″ vo vneshnei politike Rossii pervoi chetverti XIX veka” [Projects of ‘eternal peace’ and ‘European Union’ in Russia’s foreign policy in the first quarter of the 19th century]. Vestnik Rossiiskogo universiteta druzhby narodov. Seriia: Istoriia Rossii, 4, pp. 31–39 (in Russian).
6. Chernov A. (2014) “Rossiyskaia vneshniaia politika i kongressy v Troppau i Laibakhe” [Russian foreign policy and congresses in Troppau and Laibach]. Vestnik Rossiiskogo universiteta druzhby narodov. Seriia: Istoriia Rossii, 4, pp. 61–71 (in Russian).
7. Fetisov M. (2018) “Politicheskaia teologiia i sekuliarizatsiia. O nastoichivosti odnogo poniatiia” [Political theology and secularisation. On the persistence of one concept]. Sotsiologicheskoie obozreniie, 17, 3, pp. 30–55 (in Russian).
8. Ghervas S. (2008) Réinventer la tradition. Alexandre Stourdza et l’Europe de la Sainte-Alliance. Paris.
9. Hantraye J. (2012) “Le camp de Vertus: un épisode révélateur des relations entre la Russie et les autres puissances européennes, septembre 1815”, in Revue des études slaves, 83(4), pp.1023-1033.
10. Kondurov V. (2019) “Politicheskaia teologiia Karla Shmitta: diskurs i metod” [Political theology of Carl Schmitt: discourse and method”]. Trudy Instituta gosudarstva i prava RAN, 14, 3, pp. 49–77 (in Russian).
11. Ley F. (1975) Alexandre I et sa Sainte-Alliance (1811–1825). Paris.
12. Menger Ph. (2010) “Konversion und Politik: Alexander I. von Russland”. Historisches Jahrbuch, 130, pp. 157–180.
13. Menger Ph. (2014) Die Heilige Allianz. Religion und Politik bei Alexander I. (1801–1825) (Historische Mitteilungen Beiheft 87). Stuttgart.
14. Nadler V. (1892) Imperator Aleksandr I i ideia Sviashchennogo soiuza [Emperor Alexander I and the idea of the Holy Alliance.]. Vols 1–5. Riga (in Russian).
15. Parsamov V. (2007) “Aleksandr I i problema obshcheevropeiskogo edinstva v 1814–1815 gg.” [Alexander I and the problem of pan-European unity in 1814–1815]. Vestnik istorii, literatury i iskusstva, 4, pp. 312–323 (in Russian).
16. Paulmann J. (2000) Pomp und Politik. Monarchenbegegnungen in Europa zwischen Ancien Régime und Erstem Weltkrieg. Paderborn.
17. Pershin Yu. (2011) “Politicheskaia teologiia v topologii ratsional′nogo diskursa” [Political theology in the topology of rational discourse]. Lichnost′. Kul′tura. Obshchestvo, 13, 1 (61–62), pp. 246–252 (in Russian).
18. Pyta W. (1996) “Idee und Wirklichkeit der Heiligen Allianz″”, in Neue Wege der Ideengeschichte. Festschrift für Kurt Kluxen zum 85. Geburtstag (Hsgb. von F.L. Kroll), Paderborn, pp. 315–345.
19. Savishchenko A. (2019) “Politicheskaia teologiia: v poiskakh tselostnosti” [Political theology: in search of integrity]. Meditsina. Sotsiologiia. Filosofiia. Prikladnye issledovaniia, 2, pp. 190–195 (in Russian).
20. Schaeder H. (1963) Autokratie und Heilige Allianz nach neuen Quellen. Darmstadt.
21. Shebunin A. (1925) Evropeiskaia kontrrevolutsiia pervoi chetverti XIX veka [European counterrevolution in the first quarter of the 19th century]. Leningrad (in Russian).
22. Shil′der N. (1897) Imperator Aleksandr I: ego zhizn′ i tsarstvovanie [Emperor Alexander I: his life and reign]. Vol. 3. St. Petersburg (in Russian).
23. Shmitt K. (2000) Politicheskaia teologiia [Political theology]. Moscow (in Russian).
24. Siemann W. (2016) Metternich. Stratege und Visionär. Eine Biographie. München.
25. Vishlenkova E. (2002) Zabotias′ o dushakh poddannykh: religioznaia politika v Rossii pervoi chetverti XIX veka [Caring for the souls of subjects: religious policy in Russia in the first quarter of the 19th century]. Saratov (in Russian).
26. Werth P.W. (2014) The tsar’s foreign faiths. Toleration and the fate of religious freedom in Imperial Russia. Oxford.
27. Zhirnov N. (2022) Konservatizm i neokonservatizm: politicheskiie idei Edmunda Berka [Conservatism and neoconservatism: political ideas of Edmund Burke]. Moscow (in Russian).
28. Zorin A. (2001) Kormia dvuglavogo orla… Literatura i gosudarstvennaia ideologiia v Rossii v poslednei treti XVIII — pervoi treti XIX veka [Feeding the double-headed eagle… Literature and state ideology in Russia in the last third of the 18th — first third of the 19th centuries]. Moscow (in Russian).

Andreev Andrei

*According to ISCED 2011, a post-doctoral degree called Doctor of Sciences (D.Sc.) is given to reflect second advanced research qualifications or higher doctorates.

The article deals with a little-known and hardly imaginable in the context of pre-revolutionary clerical administration scientific direction of the Moscow Ecclesiastical Consistory Archive. Based on archival material and works of ecclesiastical Moscovites of the 19th - early 20th centuries the principles of the introduction of diocesan materials into science, as well as the parameters of departmental influence within the structures of church institutions on the example of the Moscow Ecclesiastical Consistory Archive are revealed. By the second quarter of the XIX century, the Consistory had acquired a large collection of diocesan documents with undisclosed information potential. Apart from departmental rules, the interest in the archive depended on psychological factors influencing research motivation. The establishment of science in the pre-revolutionary consistory archives was helped by a special committee which was set up in the first half of the 19th century to work with the archive complex. Its employees had to bear the main burden of searching for the necessary documents. The development of archives by the scientists was nonlinear: the periods of growth and decline alternated. Attention to the archive's documents was dulled by the change in OLDP's educational methodology, which replaced historical reconstructions with visual preaching. Nevertheless, the Archive's processing mechanisms were preserved and only the First World War interrupted further development of the information capacity of the Consistory archives. Thanks to the combined efforts of the clergy employed in the Archive, as well as the improved quality of the documents preserved, the Archive of the Diocesan Institution is gradually becoming a breeding ground for scholars studying the history of the Russian Church.

Archives of Russian Orthodox Church, Moscow Spiritual Consistory Archive, Society of Lovers of Spiritual Enlightenment, historical and statistical descriptions, Moscow Spiritual Consistory Archive Committee, building of Moscow Spiritual Consistory, regionalistics.

1. Avsharov E. (1976) “Materialy po istorii Moskvy i Moskovskoi oblasti v lichnykh fondakh N. A. Skvortsova i M. I. Aleksandrovskogo” [Materials on the history of Moscow and Moscow Region in personal funds of N. A. Skvortsov and M. I. Alexandrovsky]. Arkheograficheskii ezhegodnik, pp. 294–299 (in Russian).
2. Kopylova E. (2017) “K voprosu ob izdanii zhurnala Chteniya v Obshchestve liubitelei dukhovnogo prosveshcheniia″: sozdanie, stanovlenie, osnovnye redaktsionnye idei” [On the issue of the journal Readings in the Society of Champions of Spiritual Enlightenment: creation, formation, main editorial ideas]. Prikosnovenie k vechnosti. Sbornik statei [A touch to eternity: a collection of articles], pp. 207–219 (in Russian).
3. Kozlov V. (2017) “Vydayushchiisia tserkovnyi istorik-moskvoved. K 100-letiiu gibeli protoiereia Nikolaia Alekseevicha Skvortsova” [Outstanding church historian and historian of Moscow. The 100th anniversary of the death of Archpriest Nikolai Alekseevich Skvortsov]. Moskovskii zhurnal, 7 (319), pp. 2–8 (in Russian).
4. Nikulin M. (2009) “Ober-prokuror Sviateishego Sinoda Dmitrii Andreevich Tolstoi: shtrikhi k portretu na fone tserkovnogo pereustroistva” [Ober-procurator of the Holy Synod Dmitry Andreyevich Tolstoy: features of the portrait against the background of church reorganisation]. Problemy sotsial′noi i politicheskoi istorii Rossii, pp. 265–279 (in Russian).
5. Razdorsky A. (2007) Istoriko-statisticheskie opisaniia eparkhii Russkoi Pravoslavnoi Tserkvi (1848– 1916) [Historical and statistical descriptions of dioceses of the Russian Orthodox Church (1848–1916)]. St. Peterburg (in Russian).
6. Ruzhitskaya I. (1996) Baron M. A. Korf — istorik: po materialam ego arkhiva [Baron M. A. Korff as a historian: on the materials of his archive]. Moscow (in Russian).
7. Vorontsova I. (2007) “K istorii Moskovskoi tserkovnoi revoliutsii″ (1905–1907) v Obshchestve liubitelei dukhovnogo prosveshcheniia” [To the history of “Moscow Church Revolution” (1905–1907) in the Society of Champions of Spiritual Enlightenment]. Tserkov′ i vremia. Nauchno-bogoslovskii i tserkovno-obshchestvennyi zhurnal, 2 (39), pp. 132–133 (in Russian).

Ivanov Ilya

The author would especially like to thank her supervisor Dr. Tatyana Inokhortyevna Khorhordin, Head of the Department of History of the Organization of Archival Affairs at the Institute of Archival Studies, Russian State University for her valuable advice and comments which made a positive contribution to the content of the article.

Hieromonk Hermogenes is one of the outstanding ascetics of the Russian Orthodox Church who carried out their ministry in Eastern Siberia. Two monasteries were founded here in the second half of the XVII century by his works. He was a good shepherd for the Russian first settlers of the Amur region, showing an example of Christian humility and piety. Immediately after the death of Hermogenes (1690), his popular veneration began, and in 1858 his life appeared.This is a handwritten text made up of two words spoken on the days of the memory of the righteous. In 1910, the manuscript was acquired by the Imperial Public Library. In this edition, for the first time, the full commented text of the Life is published. A preliminary analysis of this document made it possible to identify the sources used in its compilation and to establish the identity of the hagiographer. At the same time, a significant amount of historical facts contained in the text led to the preparation of a voluminous corpus of notes clarifying, supplementing or refuting this information. "The Life of St. Hermogenes" is a unique monument of Siberian hagiography of the middle of the XIX century. In addition to the obvious historical and cultural value, it is a convincing confirmation of the widespread popular veneration of Hermogenes in pre-revolutionary Russia and can serve as a good reason for his church glorification.

hagiography, manuscript, Hieromonk Hermogenes, Archimandrite Gabriel (Resurrection), Ust-Kirensky Trinity Monastery, Albazinsky Spassky Monastery, popular veneration.

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Pushkarev Vladimir

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

The publication covers 21 letters by the father-superior of the Konevsky Nativity of the Theotokos Monastery in Finland, hegumen Amphilochius (Kulakov) to the emigrant of the first wave, Prince Alexei Vasilyevich Obolensky in the period 1926-1934. The letters were kept in the archive of the New-Valamo Monastery in Finland and are published for the first time. The first of the submitted letters was written by hegumen Amphilochius on June 23, 1926, the last - on January 27, 1934. Until 1939, the hegumen still congratulated the Obolenskys on Christmas and Easter. The correspondence began when the hegumen was 51 years old, for eight years he wrote about 2-3 letters annually, and after 1934 he sent brief congratulations on church celebrations. Father Amphilochius took monastic vows in the Valaam Monastery in 1908, and in 1920 was moved to the Konevsky Monastery. He became one of the brightest representatives of the old-style movement. It arose after the Finnish Orthodox Church introduced the Gregorian calendar (1921) and the "new" Paschal in 1925. A Church court condemned him and removed from the abbacy for refusing to accept the reform. Nevertheless, the former father-superior remained to live in the monastery, performed general monastic work and prayed in a cell. His correspondence with Obolensky was mainly of a spiritual upbringing nature, however, some references concerned to the church life of that time. The letters are also interesting because of revealing of the inner world and views of one of the "leaders" of the old-style movement in Finland, they show him as a deeply spiritual person devoted to monastic traditions.

calendar reform, Old Calendarists, Finnish Orthodox Church, Konevsky Monastery, hegumen Amphilochius (Kulakov), correspondence, emigration, Russian diaspora, Russian Church dispersion, Valaam Monastery, Russian diaspora in Finland, monasticism, eldership, Prince Alexei Vasilyevich Obolensky

1. Aleksandrova-Chukova L. (2016) “Spaso-Preobrazhenskii Valaamskii i Konevetskii Rozhdestva Presviatoi Bogoroditsy muzhskie monastyri v Finliandii pod upravleniem Preosviashchennogo Grigoriia (Chukova), mitropolita Leningradskogo i Novgorodskogo (1946–1954)” [The male Transfi guration Monastery in Valaam and the Monastery of Nativity of Theotokos in Konevets, Finland, under the direction of Grigory (Chukov), Metropolitan of Leningrad and Novgorod (1946–1954)], in V Valaamskie obrazovatel′nye chteniia “Pravoslavie — osnova russkoi kul′tury: puti dukhovno-nravstvennogo vozrozhdeniya sovremennogo obshchestva” [5th Valaam educational readings “Orthodoxy as the basis of Russian culture: ways of spiritual and moral revival of present-day society”]. St. Petersburg, pp. 180–214 (in Russian).
2. Mikhail (Chub), bishop (1954) “Patriarshaia Pokrovskaia obshchina v Khel′sinki” [Patriarch’s Community of Intercession of Theotokos in Helsinki]. Zhurnal Moskovskoi Patriarkhii, 1954, vol. 11, pp. 41–46 (in Russian).
3. Shevchenko T. (2019) “K istorii poiavleniia v Finlyandii russkikh starostil′nykh prikhodov (1925–1927 gg.)” [Towards the history of establishment of the Russian Old-Style parishes in Finland in 1925–1927]. Vestnik PSTGU: Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi, 2019, vol. 2 (87), pp. 83–96 (in Russian).

Shevchenko Tatyana

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.