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

In article is considered a question of distribution of the theory «The Third Rome» in Russia of the end of the XVI century. The research is based on texts of records on the Godunov’s Psalters. This century the name «The Third Rome» was applied to «The Russian land» and «The Russian tzardom». It is shown that one of the fi rst cases (perhaps, the fi rst) correlation of «the Third Rome» with «Moscow» was records Godunov’s Psalters. This complex of richly illuminated manuscripts was written in one of capital monastery between 1591 and 1600 by request of the uncle Boris Godunov of the boyar Dmitry Godunov. These manuscripts soon after their writing were enclosed in the largest cathedrals and monasteries of Russia: in Uspensky and Arkhangelsk Kremlin cathedrals, in monasteries — Chudov, Novodevichij, Troitse-Sergiyev, Kirillo-Belozersky, Soloveckij, Ipatyevsky in Kostroma and Makaryevsky in Kalyazin. In article the opinion that the first attempt of distribution of idea «the Third Rome» outside the capital was connected with distribution of Godunov’s Psalters is expressed. It anticipated it’s distribution in printing Nomocanon (Kormchaja) of 1653.

16th century, Russian history, archaeography, handwritten books, book culture, archaeography, Godunovs, the Third Rome, records on books, Chudov the monastery.

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Usachev Andrei

In the early XXth century in Russia was tendency towards modernization of traditional religious consciousness, it was emerging in early XIXth century and formed in a religious movement with several directions. One of them was ‘social Christianity’ which ideology announced itself with the release of the book ‘Problems of Idealism’ (1903) and was developed in 1905–1907, mainly in the writings of the former Marxian S. N. Bulgakov. S. N. Bulgakov in his article ‘On social moralism’ (1904), declared that “the basis of the social world view is inevitable ethical truths that have religious roots”; soon the ideas of ‘Christian politics’ and ‘Christian socialism’ became public discussion. ‘Social Christianity’ for some time — in 1904–1909 years — became one of the adaptive forms of religious consciousness; at the same time close to idealism and to socialism, and in the practical implementation and Tolstoyism, it founded its supporters not only in the ranks of religious intellectuals, but also among the clergy. Among the supporters of ecclesiastical Christianity were those, who thought it possible to match the Orthodox with the political struggle for social transformation. Аs a variant of ‘social Christianity’, it was the activity of landlord N. N. Nepluev, who organized a labor society ‘CrestoVozdvijenskoe bratstvo’. The society was officially authorized by the Church. In contrast to the ‘social Christians’ N. N. Nepluev did’t sought to reform the Russian Church, he adhered to the formulation “Orthodoxy, Autocracy, Nationality”, and believed that Orthodoxy in alliance with the autocracy is able to “harmonize” the life.

modernization of traditional religious consciousness, Bulgakov, Christian socialist, ‘Social Christianity’, Nepluev, Cresto-Vozdvijenskoe bratstvo

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18. 1905 “Uzheli jeto ne mistifikacija?” (Is it not a Mystification?), in Moskovskie vedomosti, 1905, vol. 164, 18 June, p. 2.
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Vorontsova Irina

The paper is given the survey of the domestic and foreign historiography, which illuminates the relation of Russian Orthodox Church to the Bolsheviks in the fi rst year after their accession to power as a result of October revolution 1917. Main attention is paid to the work of the well-known contemporary researchers of the church history of the first years of the Soviet power. The purpose of the article — to assess the state of current scientific literature on the topic of research, its factual and conceptual constructs. The largest directions in the historiography are examined in accordance with the problematic-chronological principle: the works of the soviet, religious, emigrant, foreign and russian authors. The contribution to the study of the problem of such well-known contemporary historians as V. A. Alekseyev, O. Yu. Vasil’yeva, A. N. Kashevarov, D. V. Pospelovsky, S. L. Firsov, V. A. Tsypin, M. V. Shkarovsky and G. Schulz, is analyzed. The existing in the historiography marginal works, which are not entered in the main trajectories of the development of historical science, are considered. The already existing historiographical surveys of the Russian and foreign literature about the interrelation of Russian Orthodox Church and Bolsheviks in the first years of the Soviet power are noted. In the historiography of attention continues to focus on resolutions and appeals of the Landed Council, the message of Patriarch Tikhon, anti-religious decrees and activities of Soviet power, the activities of the Church’s Commissions for interaction with the Soviet government, anti-Soviet protests of the clergy and believers, the organization of religious processions, the creation of orthodox brotherhoods and societies protection of the Church. Changes in research approaches of the last two and a half decades can be called a kind of attempt to convergence of domestic and western scientifi c literature into a single modern historiography. Researchers have come to the conclusion that the negative attitude of the Russian Orthodox Church to the Bolsheviks and the first steps of the new government to implement the anti-religious policies and practices.

the Russian Orthodox Church, the Landed Council 1917–1918, patriarch Tikhon, church-state relations, Bolsheviks, Soviet power, modern scientifi c literature, historiography

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38. Schulz G. Das Landeskonzil der Orthodoxen Kirche in Russland 1917/18 — ein unbekanntes Reformpotential; Archivbestande und Editionen; Struktur und Arbeitsweise; Einberufung und Verlauf; Verabschiedung der neuen Gemeindeordnung, Gottingen, 1995.

Petrov Stanislav

The article deals with the history of the renovationist schism in the Diocese of Don and Novocherkassk and with the role played in that process by “Archbishop” Melchizedek (also known as Nikolayev, Nikolev, or Nikolin). Based on a wide range of archive sources and materials of the 1920s periodicals, the author shows that the renovationist schism in the Don area was initiated by “Archbishop” Melchizedek supported by the State Political Directorate of Don Oblast. On 18 June 1922, supported by that governmental body, there was established an eparchial renovationist committee in Novocherkassk, which was the reason why Archbishop Mitrofan (Simashkevich) refused to be the head of the Diocese any longer. The renovationism localized in Novocherkassk started to spread all over the Diocese only after the arrest of the opposition Novocerkassk clergy. The parish priests who obeyed submissively to the authority of “Archbishop” Melchizedek were misinformed and so believed that he was the legitimate successor of Metropolitan Mitrofan who had “retired”. Regardless of the fast dissemination of renovationism, there were no radical reforms in the Don area as both the priests and the church people of the Diocese of Don and Novocherkassk were quite conservative. After Patriarch Tikhon had been released from prison on 26 June 1923, there started spontaneous anti-renovationist movement, both among the priests and the active laity who were not numerous though. The decisive organizational stage for the movement was the episcopal cheirotonia of Archpriest Zacharia Lobov. The coming of an active bishop to the church helm became the reason both for Metropolitan Mitrofan’s return to the church administration and eparchial parishes. And the big number of the Don parishes leaving the renovationist church administration were the reason for the arrests of Bishop Zacharia and his most active followers.

renovationist schism, “Alive Church”, parish priesthood, Diocese of Don and Novocherkassk, “Archbishop” Melchizedek (Nikolayev), “Archbishop” Philip Vlasov, “Metropolitan” Vasiliy Kozhin, Metropolitan Mitrofan (Simashkevich), Bishop Mitrofan (Grinev), Bi

1. Golovushkin D. A. Fenomen obnovlenchestva v russkom pravoslavii pervoj poloviny XX veka (Phenomenon of Obnovlenchestvo in Russian Orthodoxy of First Half of XX Century), in http://krotov.info/history/20/1920/golovushkiv_00.html (Date 2.08.2014).
2. Solov'ev I. V. 2002 «Obnovlencheskij» raskol: Materialy dlja cerkovno-istoricheskoj i kanonicheskoj harakteristiki (“Obnovlencheskij” Schism: Materials for Church-Historic and Canonic Characteristic), Moscow, 2002.
3. Firsov S. L. 2014 “Cerkovno-istoricheskaja nauka v 1990–2010-e gg.” (Church History Science in 1990–2010), in Firsov S. L. Vlast' i ogon'. Cerkov' i sovetskoe gosudarstvo: 1918 — nachalo 1940-h gg., Moscow, 2014, pp. 424–471.
4. Istorija ierarhii Russkoj Pravoslavnoj Cerkvi: Kommentirovannye spiski ierarhov po episkopskim kafedram s 862 g. (History of Hierarchy of Russian Orthodox Church: Commented Lists of Hierarchs by Bishop Chairs from 862), Moscow, 2006.
5. Roslof Je. 1992 “Sovetskoe pravitel'stvo i obnovlencheskij raskol v Russkoj Pravoslavnoj cerkvi (1922–1923)” (Soviet Government and Obnovlencieskij Schism in Russian Orthodox Church (1922–1923)), in Istorija Rossii: Dialog rossijskih i amerikanskih istorikov. Materialy rossijsko-amerikanskoj nauchnoj konferencii, Saratov, 1992, pp. 119–126.
6. Cypin V., prot. Istorija Russkoj Pravoslavnoj Cerkvi: Sinodal'nyj i novejshij periody (History of Russian Orthodox Church: Synodal and Newest Periods), Moscow, 2006.

Shadrina Alla

Peculiarities of initiation and progress of the Renovation schism are considered in this article based on wide range of archival sources — four regional archives (the Archive of Administration of the Federal Agency of the RF for Rostov region; the State archive of Rostov region; Taganrog branch of the State archive of Rostov region; Archival Documentation Center). Central position in the article is devoted to perception of the renovation by diff erent social categories of the population: peasants of Taganrog deanery, Cossacks and workers of Shakhtinsk-Donetsk Deanery (former Aleksandrovsk-Grushevsky deanery of Don and Novocherkassk diocese). The author focuses on social, geographical and other peculiarities of the Renovation schism in Taganrog and Shakhtinsk-Donetsk Deaneries of North Caucasus (Rostov region). Characteristic features of Taganrog renovation involved establishing of separate diocese initiated by the clergy and strong anti-renovation opposition. Taganrog renovation was not radical and, in the whole, didn’t go beyond the Orthodox ritualism. In contrast to the other areas of Don region, church members played a significant role in the activity of Taganrog deanery. In some cases they took up the initiative and decided which movement they want to belong to. Final extinction of the renovation in Taganrog is dated by 1938. Diocese center in Shakhty was established late enough, key positions in diocesan administration were occupied by the priests who came from Caucasian dioceses. The Administration activity was kept under careful attention of the State Political Directorate. Renovation in Shakhty diocese, as well as in the whole region, was not radical. Presence of pro-opposition clergy isn’t recorded in the documentation.

Russian Orthodox Church, the Renovation, the Renovation Schism, Taganrog and Shakhtinsk-Donetsk Deaneries of North Caucasus, bishop Mitrophan (Grinyov), bishop Arseny (Smolenets)

1. Istorija ierarhii Russkoj Pravoslavnoj Cerkvi: Kommentirovannye spiski ierarhov po episkopskim kafedram s 862 g. (History of Hierarchy of Russian Orthodox Church: Commented Lists of Hierarchs by Bishop Chairs from 862), Moscow, 2006.
2. Fetisov T., svjashh. Iz istorii pravoslavija v Taganroge. Sekretnye dokumenty, neizvestnye materialy, novootkrytye svidetel'stva, tragicheskie stranicy. Obnovlency v Taganroge. Blazhennaja Elena Taganrogskaja (From History of Orthodoxy in Taganrog. Secret Documents, Unknown Materials, New Opened Testimonies, Tragic Pages. Obnovlency) in Taganrog. St. Elena of Taganrog, Taganrog, 2000.
3. Golovushkin D. A. Fenomen obnovlenchestva v russkom pravoslavii pervoj poloviny XX veka (Phenomenon of obnovlenchestvo in Russian Orthodoxy of First Half of XX Century), in http://krotov.info/history/20/1920/golovushkiv_00.html (Date: 19.10.2014).
4. Gorbachev D. A. Donskaja Golgofa (Sovetskaja vlast' i Russkaja Pravoslavnaja Cerkov' Dona. 1917–1923 gg.) (Golgotha of Don (Soviet Power and Russian Orthodox Church of Don. 1917–1923)), Rostov-na-Donu, 2008.
5. Birjukova Ju. A. Cerkov' i vlast' (Church and Power), Rostov-na-Donu, 2010.
6. Birjukova Ju. A. Sovetskaja vlast' i pravoslavnye obshhiny Dona v 1920–1930-h gg. Harakter otnoshenij na mestah (Soviet Power and Orthodox Parishes of Don in 1920-1930-s Years. Character of Local Relations), Rostov-na-Donu, 2012.

Tabunshchikova Liudmila

The article explores the issue of the interrelation between the Russian and the Finnish Orthodox Churches. In 1957 the Moscow Patriarchy has offi cial recognized the Orthodox Archbishopric of Finland under the Constantinople Patriarchy’s jurisdiction and the problem of Finnish-Russian church relations ceased to be the subject of serious investigations. This situation caused the change of relation towards the Russian period in the history of the Finnish Orthodox Church. The author draws attention to constitutive documents’ formulations concerning the canonical status of the Finnish Orthodox Church in the context of historical events. She attracts attention to missed earlier, owing to ideological and political restrictions, the process’s details of autonomism of the Finnish diocese, the part of the Russian Church previous to 1921. In 2013 the Orthodox Archbishopric of Finland has solemnly celebrated the 90 anniversary of the autonomy. This implies the Russian period of the Finnish Orthodox Church has been forgotten. But this is important to hold the remembrance about that time in the historical memory by orthodox Finns because of the valuable experience of a church life.

the Orthodox Archbishopric of Finland, the Constantinople Patriarchy, the Moscow Patriarchy, the history of the Russian Orthodox Church, canonical recognition, autonomy, autocephaly, Patriarch Tikhon (Bellavin), Patriarch Meletios (Metaxakis), S. V. Troi

1. Vedernikov A. Na kanonicheskii put'! // Zhurnal Moskovskoi Patriarkhii. 1953. № 10. S. 16–20.
2. Mazyrin A., sviashch. Konstantinopol'skaia Patriarkhiia i obnovlencheskii raskol // Berdianskie chteniia «Iz variag v greki: vozvrashchenie k istokam». III Mezhdunarodnaia nauchno-prakticheskaia konferentsiia. 8–10 sentiabria 2009 g. Simferopol': «N. Orianda», 2010. S. 64–87.
3. Pis'ma Patriarkha Aleksiia I v Sovet po delam Russkoi Pravoslavnoi Tserkvi pri Sovete narodnykh komissarov — Sovete ministrov SSSR. 1945–1970 gg. M.: ROSSPEN, 2009–2010. T. 1: 1945–1953 gg. M., 2009.
4. Pomestnyi Sobor Russkoi Pravoslavnoi Tserkvi: 30 maia — 2 iiunia 1971 g.: Dokumenty, materialy, khronika. M., 1972.
5. Russkaia Pravoslavnaia Tserkov' i kommunisticheskoe gosudarstvo. 1917–1941: Dokumenty i fotomaterialy. M., 1996.
6. Khariton (Dunaev), ierom. Vvedenie novogo stilia v Finliandskoi Pravoslavnoi Tserkvi i prichiny nestroenii v monastyriakh. Arensburg, 1927.
7. Shevchenko T. I. Valaamskii monastyr' i stanovlenie Finliandskoi Pravoslavnoi Tserkvi 1917–1957 gg. M.: PSTGU, 2012.
8. Shevchenko T. I. Igumen Khariton. M.: Valaamskii monastyr', Izd-vo «U Nikitskikh Vorot», 2011.
9. Shevchenko T. I. K voprosu o stanovlenii finliandskoi modeli tserkovno-gosudarstvennykh otnoshenii // Materialy KhKhII Ezhegodnoi Bogoslovskoi konferentsii PSTGU: V 2 t. M.: PSTGU, 2012. T. 1. S. 81–86.
10. Shkarovskii M. V. Russkaia Pravoslavnaia Tserkov' pri Staline i Khrushcheve. M., 1999.
11. Riikonen J. Kirkko politiikan syleilyssa: Suomen ortodoksisen arkkipiispakunnan ja Moskovan patriarkaatin valinen kanoninen erimielisyys 1945–1957. Joensuu, 2007.

Shevchenko Tat'iana

The article analyzes the role of church and historical knowledge in the education of the coming generation and preserving of the Cossack emigrants’ identity in 1920–1960s. The study object is presented by Don and Kuban Cossacks as the most organized part of the Cossack emigre during the research period. The paper deals with the settlement geography and number of the Cossack emigrants. The main problems of their constrained residence abroad are being showed. One of the main problems was the problem of preserving identity. Among factors which were helping to preserve the Cossack identity there were preserving and development of the Cossack culture including the Cossack traditions and customs; education of the coming generation. The church was important institute defining the Cossack life under conditions of emigration. Moreover analyzing the spiritual aspect of the Cossack residence abroad shows us that the role of church to some extent was the decisive one in preserving cultural traditions of the Cossacks and its national/ethnic identity as consequence. In some way only the church for a long period of time was some unique magnet for the Cossacks under conditions of emigration. It contributed to communication between Cossacks and preserving some elements of traditional Cossack culture.

emigration, Russian emigration, Cossack-emigrants, Cossack émigré, Don Cossacks, Kuban Cossacks, Cossack culture, Cossack traditions, church, the Russian Orthodox Church.

1. Kazachestvo: Mysli sovremennikov o proshlom, nastojashhem i budushhem kazachestva, Rostov-na-Donu, 1992.
2. Naumenko V. G. 2006 “Istoricheskaja hronika Kubanskogo kraja i Kubanskogo kazach'ego vojska” (Historical Chronicle of Kuban’ Region and Kuban’ Cossack Army), in Ataman V. G. Naumenko i ego «Hronika», Krasnodar, 2006, pp. 47–245.
3. Naumenko V. G. 1960 “Svoju istoriju nado znat'” (One Should Know His History), in Kubanskij istoricheskij i literaturnyj sbornik, Orangeburg (USA), 1960, vol. 5, pp. 3–4.
4. Raev M. Rossija za rubezhom: Istorija kul'tury russkoj jemigracii 1919–1939 (Russian Abroad: History of Culture of Russian Emigration: 1919-1939), Moscow, 1994.
5. Reshetnikov L. P. Russkij Lemnos: Istoricheskij ocherk (Russian Lemnos: Historical Survey), Moscow, 2009.
6. Russkie v Prage. 1918–1928 (Russians in Prague. 1918–1928), Prague, 1928.
7. Shkarovskij M. V. 2006 “Kazachij Stan v Severnoj Italii i ego cerkovnaja zhizn'” (Cossack Centre in Northern Italy and Its Church Life), in Russkie v Italii: Kul'turnoe nasledie jemigracii: Mezhdunarodnaja nauchnaja konferencija, Moscow, 2006, pp. 190–208.

Ratushniak Oleg

Soon after the end of World War II, there arose in the world two opposing systems, between which there began an intense conflict. One manifestation of this confl ict was the outbreak of local wars in different parts of the world. The most violent was certainly the war in Vietnam. For the Russian Church Abroad, which comprised the most conservative elements of the Russian emigration, the war in Vietnam was a war with the evil power of this world: communism. In this war the United States protected not only its own interests but also those of the entire free world against the God-fighters who had seized their homeland, Russia. It was precisely communism that the Russian Church Abroad opposed, not the Vietnamese people, towards whom it was very sympathetic. The church press reported enthusiastically about the heroism of American soldiers, particularly those of Russian heritage serving in the American armed forces. At the same time, it noted various problems among the American soldiers in Vietnam, particularly the widespread use of narcotics. The various anti-war demonstrations were regarded by the Church Abroad as a capitulation of the free world in the face of evil. The peace talks in Indochina were likewise regarded negatively. At the same time, this intense anticommunism had its negative sides, making any objective analysis of events very diffi cult, which in turn led to one-sided views.

Russian Orthodox Church Abroad, the War in Vietnam, Anticommunism, the Cold War, Church Conservatism.

1. Mineev A. 1991 “Nashi na V'etnamskoj vojne” (Our People in Vietnam War), in Jeho planety, Moscow, 1991, vol. 5.
2. Djevidson Filipp B. Vojna vo V'etname (1946–1975) (Vietnam War (1946–1975)), Moscow, 2002.
3. Zakonodatel'stvo Russkoj Pravoslavnoj Cerkvi za granicej (Legislation of Russian Orthodox Church Abroad), Moscow, 2013.

Anashkin Dmitrii

Toward the Question of the Victims’ Number of Political Repressions for Orthodox Belief in Russia in ХХ century Somin Nikolay Vladimirovich The author off ers the technique of the approximate estimate of the general number of orthodox believers suffering for the Christ during XX century in Russia. The technique is based on the process’s analysis of the data input of new persons to the Database of New Russian martyrs and Confessors which has been developed in PSTGU. The feature of it is the number of «twins» in the Database, i.e. persons who already are in the Base. It assists making the conclusion concerning the general number of victims. For experiments the author used the incoming stream received from Base of the subjected to repression persons, developed by the Society the Memorial. The author brings results of calculations and necessary historical inquiries. As a result he makes the conclusion, that the general number of the Victims of Political Repression for Orthodox Belief in Russia during XX c. was about 100 thousand persons (with a margin error in 40 %).

Orthodoxy, persecution against the Church, the Church history in XX c., the Database «Victims for the Christ», the number of New Russian martyrs and Confessors, statistical methods.

1. Emel'janov N. E. 2005 “K voprosu o chisle novomuchenikov i ispovednikov Russkoj Pravoslavnoj Cerkvi v XX veke” (To Question of Number of New Martyrs and Confessors of Russian Orthodox Church in XX Century), in XV Ezhegodnaja Bogoslovskaja konferencija PSTGU, Moscow, 2005, vol. 1, pp. 265–271.
2. Baza dannyh PSTGU «Za Hrista postradavshie» (Database of PSTGU “Suffered for Christ”), in http://www.pstbi.ru/bin/code.exe/frames/m/ind_oem.html/charset/ans
3. Baza dannyh o zhertvah politicheskogo terrora v SSSR. Kompakt-disk. 3-e izd. «Memorial» (Database for Victims of Political Terror in USSR. Compact-Disc. 3rd Edition of “Memorial”), Moscow, 2004.
4. Mozohin O. B. Pravo na repressii. Vnesudebnye polnomochija organov gosudarstvennoj bezopasnosti: Statisticheskie svedenija o dejatel'nosti VChK-OGPU-NKVD-MGB SSSR (1918–1953) (Right for Repressions. Extrajudical Authorities of Agencies of State Security. Statistic Data about Activity of VChK-OGPU-NKVD-MGB in USSR (1918–1953)), Moscow, 2011.
5. Jakovlev A. N. «Po moshham i elej» (), Moscow, 1995.
6. Zemskov V. N. 1995 “K voprosu o masshtabah repressij v SSSR” (To Question of Scales of Repressions in USSR), in Sociologicheskie issledovanija, 1995, vol. 9, pp. 118–127.

Somin Nikolai

The publication is devoted to the unknown letters of Holy Confessor Athanasius (Sakharov), the Bishop of Kovrov, to the Holy Martyr Metropolitan Kirill (Smirnov) and St. monk-martyr archimandrite Neophyte (Osipov), who were called by friends as «Abba». In the letter to Metropolitan Kirill (Smirnov) St. Athanasius has literally outlined the content of his unknown letter to the Deputy of the Patriarchal Locum Tenens, Metropolitan Sergius (Stragorodsky). In this letter the Bishop says about the reasons for his departure relating to the abuse of power that was permitted by Locum Tenens Peter (Polyansky) to Metropolitan Sergius. The relationship between Bishop Athanasius and the closest in spirit to him Church leaders was shown in the letters: Metropolitan Kirill (Smirnov) and Archimandrite Neophytos (Osipov). The letters covers also the circumstances of his exiles, wanderings and the conflict situation because of the Athanasius’s renouncement to serve in the Vladimir diocese.

New martyrs and Confessors of Russia, the persecution against the Russian Orthodox Church, the opposition to the Moscow Patriarchate, epistolary heritage, Church archives, the St. Confessor Athanasius (Sakharov), St. Cyril (Smirnov), St. Martyr Neophytus

Kosik Ol'ga

This publication offers a previously unknown memoranda by representative of the diocesan assembly of deputies of the clergy and laity of the Tomsk diocese A. P. Uspensky, addressed to the Council of Ministers of the Provisional Siberian government in July 1918. A.P. Uspensky solicited for formation of the Ministry of confessions in the Provisional Siberian government. Memoranda are initiative documents to the Statute on the Chief Administration of religious denominations adopted by the Council of Ministers of the Russian government on December 27, 1918.

Russian Civil war, the Provisional Siberian government, Chief Administration of religious denominations, Alexander Petrovich Uspensky, freedom of conscience, separation of Church and state.

Sukhanov Aleksandr