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

The article is devoted to the metropolitan Kiev and All Russia Cyril II and his efforts to revive the church life in Russia during the period, followed after the Mongolian invasion — 1240–1280. Metropolitan Cyril was the native of the West Russian earths. About 1242.1243 the prince of Galitsk and Volynsk Daniel Romanovichem put forward him to the metropolitan cathedra. In spite of the fact that metropolitan Cyril became the Head of the Russian Church owing to Daniel Romanovich’s active support, he spent most of his time in the Vladimiro-Suzdal Russia. Further the metropolitan gave a big support to St. Alexander Nevskiy, the Great duke of Vladimir. The relations between Cyril II and Daniel Galitskiy, on the contrary, began to go down. Daniel was guided by the Latin West and expected the support of the Pope and European monarchs, but St. Alexander was careful not to have the aggression of western crusaders, and preferred the Horde, because in that case Russians got the chance to keep their statehood and Orthodoxy. The author investigates the reasons for which Russian metropolitans, since Cyril II, ceased actually to live in the cathedral city, Kiev, and begun more and more to gravitate to the Vladimir city. The author describes the trips of metropolitan Cyril, which was directed on the organization of the church life in ruined dioceses of the Russian Church, and studies the circumstances of basing new Tver’s and Sarajsk’s dioceses. The article covers also the Church Cathedral that was prepared by metropolitan Cyril in Vladimir in 1273–1274 and the relations between the Russian Church and Golden Horde’s khans.

the Russian Church, Early Russia, the Horde, the Metropolitan of Kiev and All Russia, the Mongolian invasion, the Galitsk-Volynsk princedom, the Great Vladimir princedom, metropolitan Cyril

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mitropolitam (Short and Long Collections of Khans’ Yarlyks, Given to Russian Metropolits), in Arheografichesij ezhegodnik za 1961. M., 1962, pp. 28-40.
5. Matuzova V. I. Anglijskie srednevekovye istochniki IX-XIII vv. Teksty, perevod,kommentarij (English Mediaeval Sources for IX–XIII Cent. Texts, Translations, Commentaries). M., 1979.
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8. Pechnikov M. Marko Polo. M., 1997.
9. Poppje A. V. (1989) „Mitropolity Kievskie i vseja Rusi (988-1305 gg.)“ (Metropolits of Kiev and All Russia (988–1305)), in Shhapov Ja. N. Gosudarstvo i Cerkov' Drevnej Rusi X-XIII vv. M., 1989.
10. Prisjolkov M. D. Troickaja letopis'. Rekonstrukcija teksta (Troickaya Chronicle. Reconstruction of the Text). M.; L., 1950.
11. Rybinskij V. Mitropolich'ja kafedra s poloviny XIII do konca XVI v. (Metropolit’s Chair from the Middle of XIII till the End of XVI Cent.). Kiev, 1891.
12. Selart A. (2011) “Arhiepiskop Petr i Lionskij sobor 1245 goda” (Archbishop Petr and Lyon Council of 1245), in Rossica Antiqua. 2011, vol. 1, pp. 100-113.
13. Tomashivs'kij St. (1927) “Predtecha Isidora, Petro Akerovich, neznannij mitropolit rus'kij (1241-1245)” (Precursor of Isidor, Petro Akerovich, Unknown Metropolit of Rus’ (1241–1245)), in Analecta ordinis s. Basilii Magni. Zapiski china sv. Vasilija Velikogo, Zhovkva, 1927. vol. 2.
14. Shhapov Ja. N. Vizantijskoe i juzhnoslavjanskoe pravovoe nasledie na Rusi v XI-XIII vv. (Byzantine and South-Slavic Law Heritage in Rus’ in XI–XII Cent.) M., 1978.

Petrushko Vladislav

The article covers the last period of church-administrative activity of the Sofia’s metropolitan Stephаn (Shokov). The author describes the testimonies of contemporaries about the character and personal qualities of this ambiguous hierarch. In 1945–1948 metropolitan Stephan was the exarch of the Bulgarian Orthodox Church and participated in the Meeting of heads and representatives of Autocephalous Orthodox Churches in 1948. The author considers the circumstances of the dismissal of metropolitan Stephаn and his exile as especially important and interesting ones. The meeting of 1948 became the critical event in the exarch’s destiny. Being the supporter of ecumenism, metropolitan Stephen tried unsuccessfully to convince Patriarch Alexis of his rightness in order not to allow the condemnation of ecumenical contacts by the Moscow meeting. However Moscow looked on ecumenism differently in those days. In Moscow the Soviet management aspired to establishment of the centre of World Orthodoxy and tried to cite the Moscow Patriarchy against Constantinople that was under the influence of the USA and the Great Britain. As the Constantinople Patriarchy approved the ecumenical movement, the Moscow Patriarchy has been forced to take of an opposite position. Therefore, the participation of the Russian Church and Churches of the socialist countries in the ecumenical movement was impossible. Metropolitan Stephan, supporting the superiority of the Moscow Patriarchy in the World Orthodoxy, supported the active participation of all Local Churches in the ecumenical movement. The communistic management applied the maximum force to the exarch in order he has not made undesirable statements at the meeting. The fate of metropolitan Stephan has been decided after this meeting. In 1948 he was fired and exiled. The Moscow Patriarchy did not exclude the possibility of moving of metropolitan Stephаn to Russia and his location in any monastery. However metropolitan Stephаn remained in Bulgaria. The destiny of the exarh confirms once again, that the independent position of the hierarch threatened him with full elimination from a church-public life in those years.

he Russian Orthodox Church, the Bulgarian Orthodox Church, Patriarch Alexis I, metropolitan Stephаn (Shokov), the Meeting of the heads and representatives of Local Orthodox Churches in 1948, the Affairs’ Counc

1. Bojkikeva A. Bolgarskaja Pravoslavnaja Cerkov'. Istoricheskij ocherk (Bulgarian Orthodox Church. Historical Survey). Sofija: 2005.
2. Blhova M. (2009) “Bolgarskaja Pravoslavnaja Cerkov' (1945-1953): rol' Jekzarha Stefana v vozrozhdenii Cerkvi” (Bulgarian Orthodox Church (1945–1953): Role of Exarch Stefan in the Rebirth of the Church), in Gosudarstvo, religija, cerkov' v Rossii i za rubezhom, 2009, vol. 2, pp. 191-214.
3. Blhova M. (2009) “Jekzarh Stefan i novaja vlast': primirenie i protivostojanie” (Exarch Stefan and the New Power: Reconciliation and Confrontation), in Cerkov' v istorii Rossii, M., 2009, vol. 8, pp. 378-387.
4. Jovanovich M. Russkaja jemigracija na Balkanah 1920-1940 (Russian Emigration on Balkans 1920–1940). M., 2005.
5. Kadkandzhieva D. Blgarskata Pravoslavna Crkva i drzhavata: 1944-1953 (Bulgarian Orthodox Church and State). Sofija. 1997;
6. Kosik V. (2003) “Russkaja Cerkov' v Bolgarii (1940-1950-e gody)” (Russian Church in Bulgaria (1940–1950)), in Slavjanovedenie. 2003. № 6.
7. Kostrjukov A. (2010) „Predposylki uchastija arhiepiskopa Serafima (Soboleva) vo Vsepravoslavnom soveshhanii 1948 goda“ (Premises of Participation of Archbishop Serafim (Sobolev) in the Allorthodox Council of 1948), in Vestnik PSTGU: II, 2010, vol. 2 (35).
8. Lazov D. Ekzarh Stefan I: zhivot, apostolstvo i tvorchestvo (Exarch Stefan I: Life, Apostoly and Work). Sofija. 1947.
9. Pantev A. i dr. 100-te naj vlijatelni blgari v nashata istorija (Centenary of Bulgarian Influence in Our History). Sofija. 1997;
10. Pis'ma Patriarha Aleksija I v Sovet po delam Russkoj Pravoslavnoj Cerkvi pri Sovete narodnyh komissarov — Sovete ministrov SSSR. 1945-1963 gg. (Letters of Patriarch Alexiy I to the Council for Cases of Russian Orthodox Church by Council of People’s Ministers of USSR, 1945–1963), vol. 1. M., 2009.
11. Stefan, mitr. (1938) „Nel'zja bol'she molchat'“ (We Can Keep Silence Any More), in Cerkovnaja zhizn'. 1938, vol. 2.
12. Shkarovskij M. Istorija russkoj cerkovnoj jemigracii (History of Russian Church Emigration). SPb, 2009.
13. Shpiller I. Vospominanija ob o. Vsevolode Shpillere (Memoires about f. Vsevolod Shpiller).

Kostriukov Andrei

The analysis of the Soviet regime’s church policy in the territory of Latvia in 1940– 1941 till now has been limited to the “a priori” thesis about the pejorative attitude of a communistic ideology to a religion and a Church. The author investigates the basic directions of this policy in relation to the Latvian Orthodox Church (further — LOC). According to the author, in 1940–1941 on Latvia’s territories the Soviet power’s politics in relation to LOC can be divided into three basic periods: 1) June, 1940 — January, 1941 — the period of administrative, psychological and economic pressure upon believers and clergy; 2) February — May, 1941 — the period of a rigid psychological pressure and the taxation’s increasing of a church property; 3) June, 1941 — the beginning of undisguised repressions against a clergy the jurisdiction of Latvian Church was changed from the autonomy under the Constantinople Patriarchy to the Latvian diocese of the Moscow Patriarchy. The management of the Church was changed too: the Head of Latvia’s and Estonia’s exarchate Sergiy (Voskresensky), the metropolitan of Vilensk and Lithuanian, instead of Augustine (Peterson), the metropolitan Riga and Latvia. Generically, the orthodox believers and clergy endured this most complicated time with advantage. Moreover, the persecutions that were developed against the Church assisted the believers in rallying round the clergy and the clergy — round the church management such as a Diocesan council and a Exarch’s administration. Keywords: the Latvian Orthodox Church, Church-state relation, metropolitan Sergiy (Voskresensky), metropolitan Augustine (Petersons), the Soviet regime in Latvia in 1940–1941.

the Latvian Orthodox Church, Church-state relation, metropolitan Sergiy (Voskresensky), metropolitan Augustine (Petersons), the Soviet regime in Latvia in 1940–1941

1. Vasil'eva O. Ju. Russkaja Pravoslavnaja Cerkov' v politike sovetskogo gosudarstva v 1943-1948 gg. (Russian Orthodox Church in Politics of the Soviet State in 1943–1948) M., 2001.
2. Vorob'eva L. M. Istorija Latvii ot Rossijskoj imperii k SSSR (History of Latvia from Russian Empire to USSR). M., 2011.
3. Gavrilin A. V. (2010) “Ugolovnye dela pravoslavnyh svjashhennikov kak istochniki izuchenija stalinskih repressij na territorii Latvii” (Criminal Cases of Orthodox Priests as Sources for Study of Stalin Repressions in Latvia), in Cerkov' i vremja. Nauchno-bogoslovskij i cerkovno-obshhestvennyj zhurnal. 2010, vol. 3 (52).
4. Golikov A., svjashh., Fomin S. Krov'ju ubelennye. Muchenniki i ispovedniki Severo-Zapada Rossii i Pribaltiki (1940-1955) (Whitened by Blood. Martyrs and Confessors of North-West of Russia and Baltic Lands). M., 1999.
5. Odincov M. I. Vlast' i religija v gody vojny. Gosudarstvo i religioznye organizacii v SSSR v gody Velikoj Otechestvennoj vojny 1941-1945 gg. (Power and Religion in the Years of War. State and Religious Organizations in USSR in the Years of Great Patriotic Wars 1941–1945). M., 2005.
6. Pospelovskij D. V. Russkaja Pravoslavnaja Cerkov' v XX veke (Russian Orthodox Church in XX Cent.). M., 1995.
7. Shkarovskij M. V. Russkaja Pravoslavnaja Cerkov' pri Staline i Hrushheve (Gosudarstvenno-cerkovnye otnoshenija v SSSR v 1939-1964 godah) (Russian Orthodox Church by Stalin and Khruchshev (State-Church Relations in USSR in 1939–1964)). M., 1999.
8. Bergmanis A. (2003) Latvijas iedzivotaju baumas par karu 1940.-1941. gada, in Latvijas Okupacijas muzeja gadagramata. Varas patvaja. Riga, 2003.
9. Dura D., Gundare I. (2007) “Okupacijas vara un Latvijas cilveks: izmainas sabiedribas psihologiskaja noskanojuma (1940-1941)”, in Latvij as Vesturnieku komisij as raksti. 10.sejums. Okupacij as rezimi' Latvija 1940.-1959. gada. Riga, 2007.
10. Okupacij as varu politika Latvij a, 1939-1991: Dokumentu krajums. Atbildigais redaktors E. Pelkaus. Riga, 1999.
11. Salnais V. (2007) “The Church in Latvia during Soviet Russian and German Rule”, in Ezergailis A. (ed.) Stockholm Documents. The German Occupation of Latvia. 1941-1945. What Did America Know? Latvijas Vesturnieku komisijas raksti. 5.sejums. Riga, 2007.
12. Strods Heinrihs. Metropolits Petersons. Dzive un darbs. 1873-1955. Riga, 2005.
13. Strods Hs. Metropolits Augustins Petersons. Dzive un darbs. 1873-1955. Riga, 2005.
14. Talonen J. Church under the Pressure of Stalinism. The development of the status and activities of Soviet Latvian Evangelical Lutheran Church during 1944-1950. Jyvaskyla, 1997. P. 12.
15. Trups-Trops H. Latvijas Romas Katolu Baznica komunisma gados. 1940-1990. Rigas Romas katolu metropolijas kurijas izdevums. 1992. 26.lpp.
16. Zagars E. (1970) “Revolucionaro tradiciju izmantosana komunistiskas audzinasanas darba Padomju Latvja 1940. un 1941. gada“, in Arheologija un etnografija, vol. 9. Riga, 1970.
17. Zelmenis Gints. (2007) “Kulturas parraudziba un cenzura Latvija padomju okupacij as apstakjos 1940.-1941.g.” in Latvijas vesture 20. gadsimta 40.-90.gados. Latvijas Vesturnieku komisij as
2006. gada petijumi. 21. sejums. Riga: Latvijas vestures instituta apgads. 2007.

Gavrilin Aleksandr

The article is devoted to the research of contacts of the Episcopal church of America with the North American’s metropolitanate and Its influence on the negotiating process about the reconciliation with the Moscow Patriarchy in 1945.1947. One of the results of this influence was the removal of Metropolitan Benjamin (Fedchenkov) from the negotiations, and subsequently, from the management of the Exarchate of the Moscow Patriarchate in America. The author investigates the documents from the State archive of the Russian Federation (GARF), the fund of the Council of the Russian Orthodox Church’s affairs at the Peoples Commissars’ Council of the USSR, reports of metropolitan Benjamin (Fedchenkov), and also the periodicals in Russian in the USA.

the American Metropolia, the North American exarchate of Moscow Patriarchate, Episcopal Church of America, the Russian Orthodox Church Aboard, Orthodox Church in America

1. Efimov A. B., Lavsaeva O. V. Aleutskaja i Severo-Amerikanskaja eparhija pri svjatitele Tihone (Aleut and North American Diocese by St. Tikhon). M., 2012.
2. Kostrjukov A. A. (2011) “"Krasnyj" vladyka russkogo zarubezh'ja. Mitropolit Veniamin (Fedchenkov) i ego administrativnaja missija” (“Red” Bishop of Russian Emigration. Metropolit Veniamin (Fedchenkov) and His Administrative Mission), in NG-religii (21.12.2011) [Jelektronnyj resurs]: http://religion.ng.ru/history/2011-12-21/6_veniamin.html.
3. Kurkov N. V. (2000) “Vseamerikanskij pravoslavnyj cerkovnyj Sobor 1946 g.” (Allamerican Orthodox Church Council of 1946), in Ezhegodnaja bogoslovskaja konferencija PSTBI: Materialy 2000, pp. 423-427.
4. Kurljandskij I. A. Stalin, vlast', religija (religioznyj i cerkovnyj faktory vo vnutrennej politike sovetskogo gosudarstva v 1922-1953 gg. (Stalin, Power, Religion (Religious and Church Factors in the Inner Politics of the Soviet State in 1922-1953)). M., 2011.
5. Liberovskij A. P. (2000) “Pravoslavnaja Cerkov' v Amerike: svjatye i sobory” (Orthodox Church in America: Saints and Councils), in Ezhegodnaja bogoslovskaja konferencija PSTBI: Materialy 2000 g, pp. 413-423.
6. Mat'ju Nami. Dannye istoricheskoj perepisi pravoslavnyh v Amerike (Data about Historical Census of Orthodoxies in America), in http://www.pravmir.ru/dannye-istoricheskoj-perepisi-pravoslavnyx-v-amerike.
7. Pis'ma patriarha Aleksija I v Sovet po delam Russkoj pravoslavnoj cerkvi pri Sovete narodnyh komissarov — Sovete ministrov SSSR. 1945—1970 gg. (Letters of Patriarch Alexiy I to Council for Cases of Russian Orthodox Church by the Council of People Commisars — Council of People Ministers 1945–1970). M., 2009. T. 1.
8. Pospelovskij D. V. Russkaja pravoslavnaja cerkov' v XX veke (Russian Orthodox Church in XX Cent.). M., 1995.
9. Herbel O., Fr. Federated Orthodox Greek Catholic Primary Jurisdictions in America, in http://
orthodoxhistory.org/2009/12/02/federated-orthodox-greek-catholic-primary-jurisdictionsin-america/.
10. Stokoe M., Kishkovsky L., Very Rev. Orthodox Christians in North America, 1794-1994, in
http://oca.org/history-archives/orthodox-christians-na/chapter-8.

Prosvetov Rostislav

This is the publication of the letters of Kiev’s ecclesiastical academy’s professor D. I. Bogdashevskiy, future archbishop Basil, to his former academic colleague, professor A. A. Dmitrievskiy. The basic kernel of the extant letters covers the period since March, 1908 till October, 1911 — the very complicated and conflicting period for the Higher Russian theological schools. Letters informs about the Academy’s internal life, about the relation between corporation’s members during the uneasy period of the Russian history and about the extracurricular church activity of the Academy’s professors at the Kiev’s religious-educational society. Published letters were found in the A. A. Dmitrievsky’s archival fund at the Department of manuscripts of the Russian national library.

the Russian Orthodox Church, the higher theological school, the Kiev’s ecclesiastical academy, bishop Basil (Bogdashevsky), A. A. Dmitrievsky

Sukhova Nataliia

The publication contains the message to clergy and laymen of the Moscow diocese, prepared by the founder of the Gregorian schism, bishop Boris (Rukin). The document was kept at the archive of St.-Petersburg’s metropolitanate. The message was written in April, 1926, in the period when bishop Boris attempted actively, but unsuccessfully, to assert himself as the governor of a capital diocese. The message turned out an extensive and, at the same time, chaotic self-apologia.

the Moscow diocese, Gregorian (Basil’s) dissidence, VVCS, legalization of the Russian Orthodox Church

Mazyrin Aleksandr, priest