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

The article attempts to highlight the stages and directions of the development of western (primarily, English-, French- and German-speaking) historiography on the example of the most significant monographs and articles devoted to women who performed church ministry in the Early Church: in particular, deaconesses, widows and virgins. The article shows the main problems in connection with which these topics have been studied, starting from the XVII century up to the present time, for example, in the context of the New Testament, the history of non-Chalcedonian Churches, etc. – both from the academic and gender positions of many authors. In Western fundamental theological and historical works, the ministry of women in the Early Church is considered in sufficient detail, but its study turned out to be closely related to current church issues: from «the Inner mission» and changes in the status of women in the Church in Modern times up to the revival of the order of deaconesses and female ordinations in protestant denominations in the XX century. The active interest of researchers, and especially women authors, to this problem will be closely connected with the general transformation («feminization») of Western society, in which women have begun to play a more significant role in all spheres of life.

Early Church, Western historiography, deaconesses, widows, virgins, women’s ministry, gender studies

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Posternak Andrey, priest

*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 reported study was funded by RFBR, project number 21-011-44125\21 «Latin Ecclesiastical Tradition of the 4th – 7th centuries in the Modern Scientific and Theological Context.

The article tires to identify early printed editions from Novgorod churches and monasteries as part of the Russian State Library (RSL) collection. It shows the way they got to the RSL and provides a method for their attribution. In the XVIII century, the books were collected in the St. Sophia Cathedral library in Novgorod. In the middle of the XIX century, some of them were brought to the library of the St. Petersburg Theological Academy. In the 1870s, the idea of exchanging book duplicates between the St. Petersburg Theological Academy and the Moscow Public and Rumyantsev’s Museums arose. It was supported by His Eminence Metropolitan of St. Petersburg, Novgorod and Finland Isidore. In 1874, the Rumyantsev’s Museum received 126 books. Among them, there were books from the Kirillo-Belozersk Monastery, the Sofia Library and some items of an unknown origin (without owner's signs). The article shows the methodology and process of attribution the books from Novgorod monasteries and churches based on the study of owners’ signs (for example, dedicatory inscriptions, authographs and other notes) taking in account the history of the Sofia Library collection. There were some contributions from the nobility, for example, D. M. Bashmakov, a statesman of the 17th century; or Princess Natalia Kirillovna, a mother of Peter I, who made a donation to the Novgorod Convent of Great martyr Euphemia the Glorious. This fact allows us to look at the history of monastic libraries in a more detailed way exploring their parts. The attribution of the books of Novgorod origin at the RSL collection illustrates the research method for regional Cyrillic book collections, which for the most part remains unexplored.Keywords: the early Cyrillic printed books, the Sofia Library, Novgorod Books, editions of the Moscow Printing House, the history of libraries, St. Petersburg Theological Academy, monastic and church libraries, books of Ancient Russia, regional collections of old printed books.

the early Cyrillic printed books, the Sofia Library, Novgorod Books, editions of the Moscow Printing House, the history of libraries, St. Petersburg Theological Academy, monastic and church libraries, books of Ancient Russia, regional collections of old printed book

1. Rozov N. (1983) “Neskolko slov o biblioteke Novgorodskogo Sofiiskogo sobora”, in Drevnerusskoe iskusstvo: Rukopisnaia kniga. Moscow, 1983, vol. 3, pp. 248–252 (in Russian).
2. SekretarÄ L. (2009) “Evfimievskii (Evfimin) v Plotnikakh [monastyr]”, in Velikii Novgorod: Istoriia i kul`tura IX–XVII vekov: Entsiklopedicheskii slovar’. St Petersburg, 2009, p. 314 (in Russian).
3. Smirnova A. (1997) “Biblioteka Kirillo-Belozerskogo monastyria v XVIII–XX vekakh”, in Kirillov: Kraevedcheskii al`manakh. Vologda, 1997, vol 2, pp. 77–87 (in Russian).

Khromov Oleg

*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 history of Russian female monasticism is one of the little-studied topics. One of the main sources that allows us to characterize the monasteries of the late XVII – early XVIII centuries are the census books that were compiled as part of the initial stage of the church reform of Peter I. The census books of 1701-1703 are a multifaceted source. A large place in them is occupied by information about monastic temples and their interior decoration, about the treasury, where monastic documents were kept, libraries, economic activities, land holdings, etc. The study showed that the census books for the study of nunneries are a very informative source. On their basis, it is possible to establish the number of women's monasteries. They contain information about the management of monasteries, about the social status of nuns, their daily life, as well as about the income and financing of monasteries by the state. The materials of the description to one degree or another reflect the church transformations of Peter I carried out in the country in 1701-1703, which had a significant impact on the life and way of life of the nuns. This makes the census books a very promising source for studying the history of women's monasteries in Russia at the turn of the XVII–XVIII centuries.

Peter I, census books of 1701–1703, monasteries, the church reform, monastery management, the social composition of the tonsured women, monastic life.

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Shamina Irina

*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 study is based on the materials preserved in the Fund 1355 (Economic Notes to the plans of the General Land Survey of the Russian Empire) of the Russian State Archive of Ancient Acts (RGADA). These economic notes, compiled at the turn of the XVIII-XIX centuries, indicate the rank of landowner, and the number of souls according to the 5th revision. Service records (form lists) from the Fund 1349 of the Russian State Historical Archive (RGIA), years 1798-1802, had been used for the description of Kazan bureaucracy. At the end of the XVIII century, according to the 5th revision in the Kazan province, there were 1010 landowners, of which 465 were women. Most of the landowners were retired, this shows that the nobles actively used their right not to serve, granted to them by the Manifesto of 1762. Of those who served, a little more than half were in the state service, or served in garrisons, which they entered after active military (army or guards) service. Most of them retired in officer ranks. No more than 7.5 percent of nobles had general ranks of 1-5 classes. More than 20 percent of Kazan nobles owned at least a hundred souls, large landowners owning more than 500 souls compiled 5 percent. Many landowners (more than 19 percent) owned estates in other regions of the Russian Empire, most of all such estates were in the Nizhny Novgorod province. There were about 3 percent of titled nobles. The number of Kazan nobles educated at the Kazan gymnasium varies from 6 percent (in 1781) to 4 percent at the end of the 18th century. Moreover, this number of students of the Kazan gymnasium exceeds the total number of pupils of other educational institutions (primarily cadet corps). Median numbers show that nobles entered the service on average at the age of 14 (most - from 12 to 16), and received the first class rank at 21, more than half - from 18 to 24 years old. The vast majority of nobles entered military service, and then retired; a small part continued to serve in the civil service.

nobility, landowners, general officers, General Land Survey of the Russian Empire, serf-ownership, service records (form lists), prosopography

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4. Matison A. (2021) Arkhiereiskie dvoriane, deti boiarskie i prikaznye sluzhiteli v XVII–XVIII vekakh (Tverskoi arkhiereiskii dom, 1675–1764). Moscow (in Russian).
5. Milov L. (1965) Issledovanie ob “Ekonomicheskikh primechaniiakh” k General’nomu mezhevaniiu. Moscow (in Russian).
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8. VasilÄeva I., Mineeva E. (2015) “Dushevladenie dvorian Kazanskoi gubernii v kontse XVIII — nachale XIX veka (po materialam Generalnogo mezhevaniia zemel)”. Vestnik Chuvashskogo universiteta. Gumanitarnye nauki, 2015, no. 2, pp. 14–21 (in Russian).

Feofanov Alexander

*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 study has been funded within the project “Westernisation as a Descriptive Model of the History of Russia of the Modern Period: Criticism and Search for Alternatives”, which is part of the Programme for Fundamental Studies, National Research University Higher School of Economics, 2022.

The article characterizes the cultural and educational work of the diocesan departments of the Imperial Orthodox Palestine Society (IOPS) on the national outskirts of the Russian Empire in the late 19th - early 20th centuries. It is noted that the main form of this work was the organization and holding of Palestinian readings aimed at popularizing knowledge about the Holy Land, the Russian pilgrimage, the activities of the Imperial Orthodox Palestinian Society in the Middle East, as well as publishing literature on relevant topics in national languages. Its deployment dates back to the mid-1890s. and continued until 1917. The western provinces of the Russian Empire were a field of collision and interaction between two civilizations - Catholic (Polish-Lithuanian) and Orthodox (East Slavic). In their confrontation, a local national identity (Belarusian, Ukrainian) was formed, and the work of the IOPS can be considered as one of the tools for involving the local population in solving problems common to the Orthodox world, with the help of which they realized their organic connection with the “Russian world”. The high activity of diocesan departments on the territory of Ukraine, Belarus and Moldova, the popularity of Palestinian readings are revealed. It is concluded that there is no national specificity in the organization and conduct of Palestinian readings by the "Ukrainian" and "Belarusian" diocesan departments of the IOPS. Where the Russian population was in an absolute minority (Poland, Georgia), the activities of the IOPS were aimed at representatives of the diaspora and almost did not affect local residents. In such regions as the Volga region, Siberia, the European North, northwestern Kazakhstan, the activity of the IOPS was linked with missionary work. It is indicated that the diocesan departments of the IOPS have contributed to the Christian enlightenment of the "foreign" population recently converted to Orthodoxy, to the fight against pagan remnants, various superstitions and prejudices. The expansion of the scale of pilgrimage to the Holy Land was noted as one of the consequences of the cultural and educational work of the IOPS.

Imperial Orthodox Palestinian Society, diocesan departments, Palestinian readings, Holy Land, national minorities, "foreigners", cultural and educational work

1. Apanasenok A. (2020) “Palestinskie chteniia v dukhovnoi zhizni rossiiskoi derevni nachala XX veka”. Vestnik gosudarstvennogo i munitsipal’nogo upravleniia, vol. 9, no. 4, pp. 94–102 (in Russian).
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3. Dmitrievskii A. (2008) “Imperatorskoe Pravoslavnoe Palestinskoe obshchestvo i ego deiatelnost za istekshuiu chetvert veka (1882‒1907 gg.)”. Moscow; St. Petersburg (in Russian).
4. Grushevoi A. (2018) “Imperatorskoe Pravoslavnoe Palestinskoe Obshchestvo v krizisnye gody: 1905–1910”. Ierusalimskii pravoslavnyi seminar, vol. 8, Moscow, pp. 108–122 (in Russian).
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7. Nechaeva M., Mikitiuk V. (2014) Imperatorskoe Pravoslavnoe Palestinskoe Obshchestvo v kul’turnoi srede rossiiskoi provintsii. Moscow (in Russian).
8. Potekhina D. (2022) “Organizatsiia Orenburgskim otdelom Palestinskogo obshchestva massovykh dukhovno-nravstvennykh chtenii v seredine 1890-kh — 1917 gg.”, in XXIV Vserossiiskaia studencheskaia nauchno-prakticheskaia konferentsiia Nizhnevartovskogo gosudarstvennogo universiteta, Nizhnevartovsk, 5‒6 April 2022. Nizhnevartovsk, pp. 230–236 (in Russian).
9. Potekhina D. (2022) “Provedenie Palestinskikh chtenii v KharÄkovskoi eparkhii v 1904‒1917 gg.”, in Rossiia i mir: Istoriia i sovremennost’: X Vserossiiskaia (s mezhdunarodnym uchastiem) konferentsiia studentov i molodykh uchenykh, Surgut, 22 April 2022. Surgut, pp. 22–24 (in Russian).
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11. Suslova E. (2022) “Palestinskie chteniia na severo-zapadnoi polietnichnoi okraine Rossiiskoi imperii v politike gosudarstva i tserkvi v kontse 1890 — nachale 1910 gg.” Ezhegodnik finnougorskikh issledovanii, vol. 16, no. 3, pp. 499–510 (in Russian).
12. Tikhon (Zatekin; archimandrite) (2017) “Istoriia sozdaniia i deiatelÄnosti Nizhegorodskogo otdela Imperatorskogo Pravoslavnogo Palestinskogo obshchestva”. Nizhegorodskaia starina, no. 51–52, pp. 118–143 (in Russian).
13. Tsys V., Tsys O. (2014) Otdely Imperatorskogo Pravoslavnogo Palestinskogo obshchestva v Zapadnoi Sibiri v kontse XIX — nachale XX vv.: osnovnye napravleniia, soderzhanie i rezul’taty deiatel’nosti. Nizhnevartovsk (in Russian).
14. Urvantseva N. (2016) “Olonetskii otdel Imperatorskogo Pravoslavnogo Palestinskogo obshchestva v kontse XIX — nachale XX veka”. Uchenye zapiski Petrozavodskogo gosudarstvennogo universiteta, no. 7‒2 (160), pp. 44–48 (in Russian).
15. Shushkanova E. (2019) “Istoriia Imperatorskogo Pravoslavnogo Palestinskogo Obshchestva v Eniseiskoi gubernii (1898–1917 gg.). Gosudarstvo, obshchestvo, tserkov v istorii Rossii XX–XXI vekov”, in Materialy XVIII Mezhdunarodnoi nauchnoi konferentsii. Ivanovo, pp. 190–195 (in Russian).

Valeriy Tsys

*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.

Tsys′ Ol′ga

The study has been supported by the Russian Foundation for Fundamental Research, project 21-09-41001.

The participation of the Russian Empire in the First World War necessitated the creation of a system of public care for the victims – soldiers' families, disabled soldiers, orphans. This task was solved by the Supreme Council for the care of families of conscripts. The executive structure of the Supreme Council was the Committee of Grand Duchess Elizabeth Feodorovna for providing charitable assistance to the families of conscripts. The article highlights the organizational and financial foundations of the Elizabethan Committee, revealing its spatial structure and main activities. The study was carried out on the basis of materials from the archival fund of the Elizabethan Committee and its periodical. The organizational structure of the Elizabethan Committee included a central body, provincial branches and county commissions. The grassroots level consisted of charitable societies. Hierarchical relations between them were based on the principles of autonomy and subsidiarity. Local branches were headed by governors. The competence of the Elizabethan Committee initially covered the provision of additional assistance to soldiers' families to the state aid, later it included the provision of military invalids and orphans. The priority of labor assistance was declared. The main forms of support were assistance in carrying out agricultural work, establishment of nurseries, opening of orphanages. In the cities, the Elizabethan Committee organized workshops, canteens, and fuel sales. This work was carried out jointly with the local government and charitable organizations. The funds of the Elizabethan Committee were charitable donations and allocations of the Supreme Council. In the second half of 1916, the estimate of the Committee's work exceeded 7.5 million rubles. The conducted research allowed to come to the conclusion that the system of the Elizabethan Committee had a state-public character and can be considered as a precursor of specialized public administration bodies in the social sphere. At the same time, this made it possible to mobilize charitable resources to help the victims of the war.

Russian Empire, World War I, Grand Duchess Elizabeth Feodorovna, Elizabethan Committee, charity, public care, soldiers' families, disabled warriors, orphans

1. Grishin D. (2018) Elizaveta Fedorovna. Moscow (in Russian).
2. Kovalskaia E. (2019) “Nikolai II i velikaia kniaginia Elizaveta Fedorovna: vzaimodeistvie v sfere blagotvoritelnosti”. Rossiiskaia istoriia, 2019, no. 2, pp. 118–129 (in Russian).
3. Kuzmina P. (2015) “Ubezhishche vo Vsekhsviatskom”. Moskovskii zhurnal, 2015, no. 7, pp. 24–30 (in Russian).
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Bukalova Svetlana

*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 article highlights the first period of the Soviet government's systematic struggle with the Russian Orthodox Church using the example of the Turkestan and Tashkent dioceses. It was an organized, tightly centralized campaign that began under the pretext of the need to withdraw all church valuables to help the hungry. The real goal of the campaign was to solve the financial problems of the Soviet state by defeating the Church (confiscation of valuables and organization of the Renovationist schism). In 1922, there were extremely few valuable items in the churches of the Turkestan ASSR, nevertheless, in the summer, with a delay of several months, the expropriation of church values was carried out here. The details of the withdrawal procedure are shown on the example of the churches of Alma-Ata, Tashkent and rural temples. The second goal of the withdrawal campaign – the elimination of the canonical system of church administration and its replacement with renovationist structures – in the Turkestan diocese was achieved by mid-1923. The specifics of achieving this goal were clarified by comparing the local church chronicle with the central plan of the campaign. Thanks to this, it became possible for the first time to explain the logic of the events that took place in the Tashkent in late 1922 – early 1923, and to explain the reasons for the sudden refusal of Archbishop Innokenty (Pustynsky) from the administration of the Turkestan diocese and his departure from Tashkent.

Russian Orthodox Church in Central Asia and Kazakhstan, state-confessional relations in the Soviet Union, repression, renovationist schism, Christianity in Uzbekistan and Turkmenistan, St. Luke (Voino-Yasenetsky), Archbishop Innokenty (Pustynsky)

1. Dorofeev R., Iliushkina O., Steklova T. (eds) (2017) Turkestanskaia eparkhiia v dokumentakh i kommentariiakh. 1867–1918. Tashkent (in Russian).
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4. Ivanov S., priest (2022) “Pochemu otniatoe u Tserkvi ne spaslo golodaiushchikh. Iziatie tserkovnykh tsennostei v 1922 godu: istoricheskie predposylki, tseli i posledstviia”. Zhurnal Moskovskoi Patriarkhii, 2022, no. 2, pp. 50–61 (in Russian).
5. Ivanov S., priest (2022) “Sovershenno sekretno. Khranit konspirativno″. Protokoly neizvestnoi komissii L. D. Trotskogo po raskolu Russkoi Pravoslavnoi Tserkvi (mai — oktiabr 1922 g.)”. Vestnik PSTGU. Ser. II: Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi, 2022, vol. 107, pp. 134–166 (in Russian).
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Ozmitel Ekaterina

*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 is intended to refine the dates of two important episodes in the biography of the outstanding Russian Egyptologist Vladimir Golenishchev (1856-1947), the collector of antiquities that laid the cornerstone for the Egyptian department of the Pushkin State Museum of Fine Arts, Moscow. Russian Egyptologists were sure that Golenishchev acquired the first object of his collection at the age of 14; this came to be known from the Soviet Egyptologist and Orientalist Vassiliy Struve, who had once heard it from Golenishchev himself. However, the file-cabinet of Golenishchev’s collection preserves a card for the ushebti of Qeref-en-Ptah bearing a mark that this was the first object that Golenishchev possessed given to him by the ambassador of Greece at St. Petersburg Dimitrios Buduris. As the diplomat started his mission at St. Petersburg in August 1871, he could not make this present before Golenishchev was at least 15 years old. There is also an uncertainty about the time of Golenishchev’s purchasing three important papyri: The Travel of Wenamun to Byblos, the Golenishchev Onomasticon and a literary letter (Pushkin Museum 1,1b 127). Golenishchev dated this purchase to the autumn of 1891 in his publications of 1897 and 1899, but the unpublished account of his travel to Egypt in 1890-1891 (now at the Archives of Vladimir Golenishchev at Paris) makes it perfectly clear that this took place in November and December of 1890. Symptomatically both false dates go back to Golenishchev’s statements. While the former one could be due to a real failure of memory or to the desire to bring the start of his collection closer to his childhood, the latter can be explained by an urge to disguise somehow the circumstances of his purchase by falsifying its date.

Vladimir Golenishchev, biography, collection, Egypt, antiquities, papyri, Dimitrios Buduris

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6. Danilova I. (ed.) (1987) Vydaiushchiisia russkii vostokoved V. S. Golenishchev i istoriia priobreteniia ego kollektsii v muzei iziashchnykh iskusstv (1909‒1912). Moscow (in Russian).
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13. Ladynin I. (2022) “Russian Egyptology (1914–1945)”, in R. Nyord, W. Wendrich (eds), UCLA Encyclopedia of Egyptology. Los Angeles, available at http://digital2.library.ucla.edu/viewItem.do?ark=21198/zz002kpqrm.
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16. Tomashevich O. (2008) “Deshifrovka Zh.-F. Shampolona i stanovlenie egiptologii kak nauchnogo napravleniia v XIX–XX vv. Formirovanie egiptologicheskikh shkol”, in V. Kuzishchin (ed.), Istoriografiia istorii drevnego Vostoka. Uchebnik dlia vuzov, pt. 1. Moscow, pp. 17–119 (in Russian).
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Ladynin Ivan

*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.

This work is supported by the Russian Science Foundation under grant 19-18-00369-П “The Classical Orient: culture, world-view, tradition of research in Russia (based on the monuments in the collection of the Pushkin Museum of Fine Arts and archive sources)”.

The paper is timed to the 200th anniversary of the decipherment of Egyptian hieroglyphs by J.-F. Champollion and is dedicated to a century-old event - the First All-Russian Congress of Egyptologists in Moscow. The 1920s were a real trial for the young Russian Egyptology: many scientists of both older and younger generations died or left the country; contacts with West European colleagues were broken; there was an acute shortage of specialized scientific literature; and all this developed on the background of a difficult economic situation in the country struggling for survival. The situation can be best described by the words attributed to the People’s Commissar for Education A.V. Lunacharsky: “Currently, the young Soviet Republic does not need Egyptologists”. Undoubtedly, the First All-Russian Congress of Egyptologists became an important moment for the formation of the scientific Egyptological community in the Soviet Russia. It was convened on August 17-20, 1922 on the initiative of the All-Russian Scientific Association of Oriental Studies and the Central Institute of Oriental Studies in Moscow. The meetings of the congress were held in the Museum of Fine Arts (now the Pushkin State Museum of Fine Arts) and the Moscow Archaeological Society. The events of the congress (list of participants and reports, resolutions) are reconstructed by the authors of the present paper on the basis of available sources. They show that despite all the difficulties, Egyptology in Russia at that time was actively developing branch and an interest in the culture of Ancient Egypt could be seen in the society. The authors also publish a previously unknown letter from the Petrograd Egyptologist Natalia Davydovna Flittner to the founder of the Berlin school of Egyptology Adolf Erman in which she describes the celebrations of the 100th anniversary of the decipherment of Egyptian hieroglyphs in Petrograd and Moscow, and also gives a general description of the development of Russian Egyptology of that time.

Egyptology, the First All-Russian Congress of Egyptologists, the Pushkin State Museum of Fine Arts Moscow, J.-F. Champollion, B.A. Turaev, V.V. Struve, N.D. Flittner, I.G. Frank-Kamenetskiy, I.N. Borozdin, T.N. Borozdina-Koz’mina, V.M. Vikentyev

1. Anokhina E., Tomashevich O. (2021) “Muzei Iziashchnykh Iskusstv v Moskve posle Oktiabrskoi revoliutsii v perepiske B. A. Turaeva i T. N. Borozdinoi (1917–1919 gg.)”. Shagi, 2021, vol. 7, no. 4, pp. 80‒102 (in Russian).
2. Anokhina E., Tomashevich O. (2022) “Vy podgotovili menia na Golenishchevskuiu kollektsiiu″: T. N. Borozdina — uchenitsa prof. B. A. Turaeva”. Dialog so vremenem, 2022, vol. 78, pp. 357‒372 (in Russian).
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Tomashevich Olga

*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.

Anokhina Evgeniya

*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 research presented in the article is sponsored by the Russian Science Foundation (project no 19-18-00369-П “The Classical Orient: culture, world-view, tradition of research in Russia (based on the monuments in the collection of the Pushkin Museum of Fine Arts and archive sources)”).

The article deals with the topical issue of the social composition of parishes and parish councils of the Russian Church of the 1920s. The importance of this topic is due to the fact that the arguments about the social composition of parishes were actively used by the Bolsheviks, who planted the opinion that the members of the Church are exclusively backward strata of the population and representatives of counter-revolutionary-reactionary circles.Based on archival materials of the re-registration of religious societies initiated by the Soviet authorities in 1922-1923, the author of the article managed to identify meaningful documents reflecting the social composition of the parishes of the temples of the settlements of the Shchelkovsky industrial bush, which was an advanced region of the textile industry in the Moscow province. The workers of this region were not only participants in the revolutionary demonstrations in 1905 and in October 1917, but also the heroes of the first issue of the revolutionary underground newspaper Iskra in 1901. Bolshevik agitation strenuously attributed to the "real proletarians" of such factory districts stable anti-religious beliefs. However, the study of this problem showed that in the religious communities of those settlements of the Shchelkovsky bush, next to which large textile industrial productions were located, there were former ones. Fryanovo Wool-spinning Manufactory Partnership, former. The Partnership of the Gorodishchenskaya Cloth Factory of Chetverikov and a number of other large factories - workers made up a significant part of the active parishioners who acted as founders of religious societies in 1923, and were part of the parish councils. It is also worth noting that the process of re-registration of religious societies coincided with the most acute phase of the Renovationist schism caused by the organization of the Renovationist Council of 1923, which adopted a number of anti-church decisions. The identification - based on documents from local archives - of the names of active believers at the most difficult moment in the history of the Russian Orthodox Church, associated with the attempts of the Soviet government to destroy the Church by the hands of Renovationists, can open additional ways for church historical work on the ground and actualize for the descendants of these people the church past of their surnames in the 1920s.

re-registration of religious societies, 1923, Shchelkovsky district, workers, social composition of parishes, parish councils, renovationist schism

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Balyko Timofey