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

The article is dedicated to the circumstances of Baptism of Holy Equal-to-the-Apostles Prince Vladimir. As is known, sometimes in Russian ancient records the circumstances of Baptism is expounded contradictorily. The comparison of records permits to explain external contradictions and to give the logical picture of Conversion and Baptism of the Great Prince.

the Baptism of Russia, Byzantium, the Great Prince Vladimir, Metropolitan of Kiev Hilarion, monk Jacob, Tale of Bygone Years.

1. Golubinskij E. Istorija Russkoj Cerkvi (History of the Russian Church), vol. 1/1, Moscow, 1901.
2. 1992 “Interv'ju s professorom Vologodskogo pedinstituta P. A. Kolesnikovym“ (Interview with Prof. P. A. Kolesnikov from Pedagogical Institute in Vologda), in Komsomol'skaja Pravda, 1992. 6 Febr.
3. Kak byla kreshhena Rus' (How Rus’ Was Baptized), Moscow, 1989.
4. Karpov A. Vladimir Svjatoj (Vladimir the Saint), Moscow, 1997.
5. Kartashov A. Ocherki po istorii Russkoj Cerkvi (Surveys on the History of the Russian Church), Paris, 1959.
6. Miljutenko N. Svjatoj ravnoapostol'nyj knjaz' Vladimir i Kreshhenie Rusi (St. Prince Vladimir and Baptizm of Rus’), Saint-Petersburg, 2008.
7. Trubeckoj E. Inoe carstvo i ego iskateli v russkoj narodnoj skazke (The Other Realm and Its Searchers in Russian Folk Fairy Tale), Moscow, 1922.

Sekachev Vasilii

In this article, on the basis of both published and archival sources of the State Archive of Ancient Acts and the State Archive of the Kirov region for the first time addresses the formation of the religious landscape Vyatka monasteries. The author focuses on — poorly studied in the national historiography on the national level, the issue of naming the monastic churches at the end of 16–17 centuries. The study identified and analyzed the names of all the temples Vyatka monasteries that existed at the time, which made it possible to create a complete picture. In particular, identify the factors and reasons for initiation of individual church altars, and the formation of these specifi c ideological lines. The author concludes that the churches received the name, depending on local conditions for the establishment of the monastery, the time of bookmarks or consecration, the presence of churches at this point in previous time. Great was the role in the naming of church altars monks builders or ktitors. Consecration of the first church was often due to the peculiarities of the appearance of the monastery, in particular, its relationship with the revered icons (the Saviour, the Archangel Michael), the royal family of Romanov (temples in honor of Michael Malein, Alexis Man of God) and so forth. In exceptional cases, the naming of individual temples and altars were built in the whole ideological lines, creating a unique «spatial icons» that can be seen, in particular, the example Khlynovsky Uspensky Trifonov monastery, which was created as a «House of the Blessed Virgin Mary.»

Vyatka region, monasteries, sacred space, naming temples, consecrated altars, ktitors, Romanovs Saint, Trifon Vyatsky, revered icons.

1. Batalov A. L. 1993 “Ideja mnogoprestol'nosti v moskovskom kamennom zodchestve serediny — vtoroj poloviny XVI veka” (Idea of Many Altars in Moscow Stone Building of Middle — Second Half of XVI Century), in Russkoe iskusstvo pozdnego Srednevekov'ja: Obraz i smysl: Sb. nauchnyh trudov, Moscow, 1993.
2. Brunov N. I. Hram Vasilija Blazhennogo v Moskve (St Basil Church in Moscow), Moscow, 1988.
3. Zverinskij V. V. Material dlja istoriko-topograficheskogo issledovanija. O pravoslavnyh monastyrjah v Rossijskoj imperii (Material for Historical-Topographical Study. About Orthodox Monasteries in Russian Empire), Saint-Petersburg, 1879, vol. 3.
4. Ierotopija: Sozdanie sakral'nyh prostranstv v Vizantii i Drevnej Rusi (Hierotopy: Making of Sacral Spaces in Byzantium and Old Rus’), Moscow, 2006.
5. Ierotopija: Sravnitel'nye issledovanija sakral'nyh prostranstv (Hierotopy: Comparative Studies of Sacral Spaces), Moscow, 2008.
6. Lidov A. Ierotopija: Prostranstvennye ikony i obrazy-paradigmy v vizantijskoj kul'ture (Hierotopy: Space Icons and Images-Paradigms in Byzantine Culture), Moscow, 2009.
7. Man'kova I. L. 2013 “Markery rossijskoj gosudarstvennosti v pravoslavnom landshafte Urala i Sibiri (konec XVI–XVII vv.)” (Markers of Russian State System in Orthodox Landscape of Ural and Siberia (End of XVI — XVII Cent.)), in Ural'skij istoricheskij vestnik, 2013, vol. 3, pp. 40–46.
8. Man'kova I. L. 2013 “Rol' carej Romanovyh v formirovanii pravoslavnogo landshafta Zaural'ja v XVII v.” (Role of Romanovy Tsars in Making of Orthodox Landscape of Zauralje in XVII Cent.), in Vestnik Ekaterinburgskoj duhovnoj seminarii, 2013, vol. 1/5, pp. 39–48.
9. Man'kova I. L. 2008 “Formirovanie pravoslavnogo landshafta Zaural'ja v XVII v.” (Making of Orthodox Landscape of Zauralje in XVII Cent.), in Ural'skij istoricheskij vestnik, 2008, vol. 4, pp. 83–97.
10. Mohova G. A. 2011 “Ikona svjatogo prepodobnogo Mihaila Maleina (k probleme bytovanija na Vjatskoj zemle)” (Icon of St. Michael Malein (to Problem of Being in Vjatka Land)), in Gercenka: Vjatskie zapiski, Kirov, 2011, vol. 18, pp. 130–134.
11. Nizov V. V. 1994 “Upravlenie Vjatskoj zemlej vo vtoroj polovine XVI — nachale XVII veka” (Administration of the Vjatka Land in Second Half of XVI — Begin of XVII Century), in Istorija i kul'tura Volgo-Vjatskogo kraja, Kirov, 1994, pp. 100–113.
12. Novye Ierusalimy: Ierotopija i ikonografija sakral'nyh prostranstv (New Jerusalems: Hierotopy and Iconography of Sacral Spaces), Moscow, 2009.
13. Tinskij A. G. 1996 “Derevjannye kletskie i shatrovye cerkvi” (Wooden Kletskije and Shatrovyje Churches), in Jenciklopedija zemli Vjatskoj, Kirov, 1996, vol. 5, pp. 35–36.
14. Tinskij A. G. 1996 “Uspenskaja mnogoshatrovaja cerkov' Trifonova monastyrja” (Uspenskaja Mnogoshatrovaja Church of Trifonov Monastery), in Jenciklopedija zemli Vjatskoj, Kirov, 1996, vol. 5, pp. 48–50.
15. Eliade M. Svjashhennoe i mirskoe (Sacred and Profane), Moscow, 1994.

Kustova Elena

The article deals with the legal framework and practice of investigation in the cases of monks’ vows performed in 1730s following the prohibitive edicts of 1720s. The research showed that the restrictive standards regarding age, education and social attitude, fundamentally contradicted the existing traditions of formation of Orthodox monasticism in Russia. This was the main reason for their mass non-fulfi lment. Only the investigations performed in 1730s and the subsequent harsh measures of defrocking, fining, public punishment and exiles along with the established mechanism for reporting and control of the vows made monasteries to fulfill the edicts. The implementation of restrictions on the monks’ vows led to a sharp reduction in the number of monks and put monasteries on the brink of survival. Thus, the investigations of 1730s became a fundamentally important milestone in the implementation of the secularization reform of Russian Orthodox monasteries.

Russian Orthodox Church, monasteries, monasticism, secularization, the church and the state, the investigation files, the synodal period.

1. Akishin M. O. Policejskoe gosudarstvo i sibirskoe obshhestvo. Jepoha Petra Velikogo (Police State and Siberian Society. Epoche of Peter the Great), Novosibirsk, 1996.
2. Bucinskij P. N. Kreshhenie ostjakov i vogulov pri Petre Velikom (Baptism of Osjaki and Voguly by Peter the Great), Kharkiv, 1893.
3. Ivanovskij V. Russkoe zakonodatel'stvo XVIII i XIX vv. v svoih postanovlenijah otnositel'no monashestvujushhih lic i monastyrej: Opyt istoriko-kanonicheskogo issledovanija (Russian Laws of XVIII and XIX Cent. in Its Resolutions about Monks and Monasteries: Historical-Canonical Study), Kharkiv, 1905.
4. Makarij (Miroljubov), archim. Istorija Nizhegorodskoj ierarhii, soderzhashhaja v sebe skazanie o nizhegorodskih ierarhah s 1672 do 1850 goda (History of Nizhegorodskaja Diocese, Concerning Tale about Nizhegorodskije Bishops from 1672 till 1850), Saint-Petersburg, 1857.
5. Morohin A. V. Arhiepiskop Nizhegorodskij i Alatyrskij Pitirim: Cerkovnyj dejatel' jepohi peremen (Archbishop of Nizhnij Novgorod and Alatyr Pitirim: Church Figure of Epoche of Changes), Nizhnij Novgorod, 2009.
6. Nedosekov A. 1889 “Missionerskaja dejatel'nost' mitropolita Filofeja Leshhinskogo i ego vtorichnoe upravlenie Sibirskoju mitropolieju s 1715 do 1721 goda” (Mission Activity of Metropolitan Filofej and His Second Administration of Siberian Metropolia from 1715 till 1721), in Tobol'skie eparhial'nye vedomosti, 1889, vol. 7–8, pp. 140–152.
7. Plotnikov G. 1869 “Nastojateli Dalmatovskogo monastyrja” (Abbots of Dalmatovskij Monastery), in Permskie eparhial'nye vedomosti, 1869, vol. 26, pp. 319–326.
8. Tihon (N. I. Zatjokin), Djogteva O. V., eds. Svjatiteli zemli Nizhegorodskoj (Saint Bishops of Nizhegorodskaja Land), Nizhnij Novgorod, 2003.
9. Titlinov B. V. Pravitel'stvo imperatricy Anny Ioannovny v ego otnoshenijah k delam Pravoslavnoj Cerkvi (Government of Empress Anna Ioannovna in Its Attitude to Cases of the Orthodox Church), Vilnius, 1905.
10. Tihon (Zatjokin), igumen, Nechaeva M. Ju. Ural'skaja Lavra (Lavra of Ural), Ekaterinburg, 2006.
11. Chistovich I. A. Feofan Prokopovich i ego vremja (Feofan Prokopovich and His Time), Saint-Petersburg, 1868.

Nechaeva Marina

The article is devoted to the activities of religious associations in the territory occupied by Stalin area. In 1942 in the region there were two diocesan administration: Yenakiyevo (headed by Archpriest Arseny Knyshev) — in the jurisdiction of the Metropolitan Alexy (Gromadsky) and Makeyevka (headed by Archpriest Peter Kachevsky) is subordinate to the bishop of Taganrog Joseph (Chernoff). But by September 1943, the area was open 233 churches and prayer houses. The author believes that, despite the fact that the region has been turned into a military zone, the occupiers carried out propaganda of avtokefalizm. But the real basis for action in the field of UAOC was not. In this connection, for the separation of believers, the invaders could use group loannite stefanovtsev and sects.

Reichs-Commissariat «Ukraine», the Ukrainian Autonomous Orthodox Church, Ukrainian Autocephalous Orthodox Church, religious associations, diocesan administration, church, parish, parishioners, bishops, priests, split, sect.

1. Donetchina v gody Velikoj Otechestvennoj vojny 1941–1945 (Doneck Land in Years of the Great Patriotic War 1941–1945), Doneck, 2008.
2. 2016 “Nikolaj (Amasijskij Nikolaj Vasil'evich)”, in Lavrinov V., prot. Obnovlencheskij raskol v portretah ego dejatele, Moscow, 2016.
3. Titarenko D. M. 2006 “Donbass navesni 1943 roku, nimec'ki dokumenti svidchat'” (Donbass before 1943, Evidence of German Documents), in Novi storinki istorii Donbasu: Zbirnik statej, Doneck, 2006, vol. 12.
4. Feodosij (Procjuk), mitr. Obosoblencheskie dvizhenija v Pravoslavnoj Cerkvi na Ukraine (1917–1943) (Separatist Movements in Ukranian Orthodox Church (1917–1943)), Moscow, 2004.

Rebrova Mariia

The article is dedicated to the problems of the relations of Catholicos-Patriarch Callistrat (Tsintsadze) with Chairman the of Russian Orthodox Church Aff airs Council at the USSR Council of Ministers G.G. Karpov after reconstruction of Eucharistic communication between Russian Orthodox Church and Georgian Orthodox Church. There is the information about Catholicos Callistrat, who offered to change the character of control of the Church of Georgia by the Council for Russian Orthodox Church. In 1946 he also resorted to patronage of Chairman of Council of Ministers of the USSR I. V. Stalin and his deputy L.P. Beria. This proceeding was fi nished by establishment of branch of controlling church organ in Georgia and in 1947 his Head was named Commissioner for affairs of Church of Georgia at the Council of Ministers of the Georgian SSR.

Georgian Orthodox Church, Patriarch Callistrat, Council for aff airs of Russian Church, Metropolitan Anthony (Romanovsky).

1. Vardzhanidze S. Katolikos-Patriarh vseja Gruzii Kallistrat (1932–1952 gg.) (Catholicos-Patriarch of all Georgia Kallistrat (1932–1952)). Tbilisi, 2009.
2. 2006 “Gruzinskaja Pravoslavnaja Cerkov'“ (Orthodox Church of Georgia), in Pravoslavnaja Jenciklopedija, Moscow, 2006, vol. 13, pp. 191–321.
3. Mel'nikova I. E. 2011 “K istorii vosstanovlenija evharisticheskogo obshhenija Russkoj i Gruzinskoj Cerkvej v pervoj polovine XX v.” (To History of Restoration of Eucharistic Communion between Russian and Georgian Churches in First Half of XX Cent.), in Materialy XXI Ezhegodnoj Bogoslovskoj konferencii, Moscow, 2011, vol. 2, pp. 60–68.
4. Mel'nikova I. 2013 “Cerkovnaja situacija v Gruzinskom Jekzarhate nakanune obsuzhdenija na Predsobornom Prisutstvii 1906 g. voprosa o Gruzinskoj Cerkvi” (Church Situation in Georgian Exarchate before Discussion on the Predsobornoje Prisutsuvije of 1906 of the Question of Georgian Church), in Materialy XXIII Ezhegodnoj Bogoslovskoj konferencii, Moscow, 2013, pp. 163–172.
5. Shhelkachev A., priest. 2013 “Otdel'nye voprosy diskussii na Predsobornom Prisutstvii o vosstanovlenii avtokefalii Gruzinskoj Cerkvi” (Some Questions of Discussion on Predsobornoje Prisutsuvije) about Restoration of the Autocephaly of Georgian Church), in Materialy XXIII Ezhegodnoj Bogoslovskoj konferencii, Moscow, 2013, pp. 93–102.

Mel'nikova Iia

In the article on the basis of unknown scientific community documents of the Soviet state security bodies provides an analysis of the objectives and key areas of operational work and repressive actions of the security services communities against «True Orthodox Church» (TOC) in the Ukrainian SSR in 1944–1953. The characteristic of agent and operational developments NKGB-MGB-KGB of the USSR against the so-called «catacomb Church», as a form of religious and social protest against aggressive atheistic policy of the Communist authorities, infringement of the rights of believers. The basic forms and methods of intelligence and operational activities of the security organs, aimed at creating informer positions in the environment of the communities of the TOC, making the split in the ranks of the adepts of secret religious sects, the collection of «compromising material» as the basis for the application of harsh repressive measures against the movement of the TOC. The authors pay special attention to the organization and personnel of units of the NKGB-MGB-KGB, engaged, according to the terminology, «the struggle with the Church-sectarian counterrevolution» and «Church-monarchist underground», a leading representative of which was considered in the TOC, particularly active in Chernihiv, Sumy, and Kharkiv oblasts of the Ukrainian SSR and the Donbass, and also in the neighboring regions of the Russian black soil region and the North Caucasus. Given the author’s periodization of the development of the catacomb movement, highlights the historical conditions of its creation and release in the USSR. Through the prism of intelligence documents examines the liturgical aspect of the TOC, its governing structure, forms of secrecy and concealment from the prosecution authorities, the position of the catacomb members in relation to social life and social structure in the USSR.

repression, religious opposition, «True Orthodox Church», the state security organs, social protest.

1. Alekseev V., Stavru F. 1981 “Russkaja Pravoslavnaja Cerkov' na okkupirovannoj nemcami territorii” (Russian Orthodox Church on the Territory Occupied by Germans), in Russkoe Vozrozhdenie, 1981, vol. 16.
2. Andreev I. O polozhenii Pravoslavnoj Cerkvi v Sovetskom Sojuze. Katakombnaja Cerkov' v SSSR (About Position of the Orthodox Church in Soviet Union. Catacomb Church in USSR), Dzhordanvill, 1951.
3. Babenko L. 2006 “Posilennja rolі specsluzhb u borot'bі z relіgієju perіodu kolektivіzacії” (Aggravation of Secret Services’ Role in Struggle against Religion in the Period of Collectivization), in Ukraїns'kij seljanin: Zb. nauk prac', Cherkasi, 2006, vol. 10.
4. Bazhan O. 2007 “Represії sered duhovenstva ta vіrujuchih v URSR v chasi «velikogo teroru»: statistichnij aspect” (Repressions against Clergy and Believers in Ukranian SSR in Period of the “Great Terror”), in Z arhіvіv VUChK–GPU–NKVD–KGB, 2007, vol. 2/29.
5. Vedeneev D., Lisenko O. 2012 “Relіgіjnі konfesії Ukraїni jak ob’ekt operativnoї rozrobki nіmec'kih і radjans'kih specsluzhb (1943–1945 rr.)” (Religious Confessions of Ukraine as Object of Operative Working of German and Soviet Secret Services), in Ukraїns'kij іstorichnij zhurnal, 2012, vol. 4.
6. Vedeneev D. 2014 “Antireligioznoe podrazdelenie organov gosbezopasnosti sovetskoj Ukrainy (1945–1950-e gg.)” (Anti-Religion Division of Secret Services of Soviet Ukraine (1945–1950s)), in Istoricheskie chtenija na Lubjanke. 2014 god, Moscow, 2014, pp. 185–197.
7. Vedeneev D. 2014 “Rukovoditel' antireligioznogo podrazdelenija gosbezopasnosti v Ukraine: k biografii polkovnika Viktora Suhonina” (Head of Anti-Religion Division of Secret Service in Ukraine: tp Biography of Colonel Viktor Suhonin), in Cerkva-nauka-suspіl'stvo: Materіali Dvanadcjatoї Mіzhnarodnoї naukovoї konferencії (28–30 travnja 2014 r.), Kiev, 2014, pp. 172–175.
8. Vedeneev D. 2015 “Chekisty Ukrainy na «religioznom fronte»” (Secret Service Members of Ukraine on “Religious Front”), in Rodina, 2014, vol. 12, pp. 110–113; 2015, vol. 1, pp. 117–119.
9. Gordіenko V. 1998 “Nіmec'ko-fashists'kij okupacіjnij rezhim і pravoslavnі konfesії v Ukraїnі”, in Ukraїns'kij іstorichnij zhurnal, 1998, vol. 3, pp. 107–119.
10. Dem'janov A. Istinno pravoslavnoe hristianstvo (True Orthodox Christianity), Voronezh, 1977.
11. Zarubezhnye klerikal'no-podryvnye i religioznye organizacii (Foreign Clerical-Undermining and Religious Organizations), Moscow, 1986.
12. Mihajluca M. Pravoslavna cerkva na Pіvdnі Ukraїni v roki Drugoї svіtovoї vіjni (1939–1945) (Orthodox Church in the Southern Ukraine in the Years of the Second World War (1939–1945)), Odessa, 2008.
13. Odincov M. 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 the Great Patrioric War 1941–1945), Moscow, 2005.
14. Pospelovskij D. Russkaja pravoslavnaja cerkov' v XX veke (Russian Orthodox Church in XX Century), Moscow, 1995.
15. 1995 “Religioznye organizacii v SSSR: nakanune i v pervye gody Velikoj Otechestvennoj vojny (1938–1943 gg.)” (Religious Organizations in USSR before and in the First Years of the Great Patrioric War (1938–1943)), in Otechestvennye arhivy, 1995, vol. 2.
16. Trigub O. 2007 “Pereslіduvannja antisergіevs'koї opozicії v RPC: z іstorії «іstinno-pravoslavnoї cerkvi» (1932–1941 rr.)” (Persecutions of the Anti-Sergij Opposition in ROC: from the History of the
“True Orthodox Church” (1932–1941), in Z arhіvіv VUChK–GPU–NKVD–KGB, 2007, vol. 2.
17. Cibul'kіn V., Lisjuk І. SS-Anenerbe: rozsekrechenі fajli (SS-Ahnenerbe: Declassified Files), Kiev, 2010.
18. Cibul'kіn V., Rozhen L., Vedeneev D. Narisi z іstorії rozvіdki sub’єktіv derzhavotvorennja na terenah Ukraїni (Sketches from Intellegence History of State Subjects in the Territory of Ukraine), Kiev, 2011.
19. Chaev P. 1982 “Katakombnye monastyri” (Catacomb Monasteries), in Grani, 1982, vol. 123.
20. Shkarovskij M. Iosifljanstvo: techenie v Russkoj Pravoslavnoj Cerkvi (“Iosifljanstvo”: Stream in Russian Orthodox Church), Saint-Petersburg, 1999.
21. Shkarovskij M. Krest i svastika. Nacistskaja Germanija i Pravoslavnaja Cerkov' (Cross and Swastika. Nazis Germany and Orthodox Church), Moscow, 2007.
22. Shkarovskij M. Politika Tret'ego rejha po otnosheniju k Russkoj Pravoslavnoj Cerkvi v svete arhivnyh materialov 1935–1945 godov (Politics of the Third Reich towards Russian Orthodox Church in Light of Archive Materials of 1935–1945), Moscow, 2003.
23. Shumilo S. V katakombah. Pravoslavnoe podpol'e v SSSR: Konspekt po istorii Istinno-pravoslavnoj cerkvi v SSSR (In Catacombs. Orthodox Underground in USSR: Summary for History of the True Orthodox Church in USSR), Luck, 2011.
24. Jakunin V. Russkaja Pravoslavnaja Cerkov' na okkupirovannyh territorijah SSSR v gody Velikoj Otechestvennoj vojny 1941–1945 (Russian Orthodox Church in the Occupied Territories in the Years of the Great Patriotic War 1941–1945), Samara, 2001.
25. Russian Orthodox Bishops in the Soviet Union. 1941–1953, New York, 1954.

Vedeneev Dmitrii

In 1970 the Patriarchate of Moscow gives autocephaly to Orthodox Church in America. This event is not suffi ciently reflected in the literature and many documents on this subject are not available. On materials of Russian and foreign archives some details of granting of autocephaly is shown. In particular, the Patriarchate of Moscow for a long time was refusing from reconciliation with North American metropolia on its terms. In the end of 1960s the situation did not change. The Patriarchate of Moscow began to fear that North American metropolia will draw together with Ecumenical Patriarch Aphinogor. In these conditions Church authority of Moscow had make concessions of North American metropolia. Besides, after antichurch reforms of Khrushchev Patriarchate of Moscow can’t support its American parishes. The guidance of Russian Church believed that giving these parishes to American Church solved fi nancial problems.

Orthodox Church in America, the Patriarchate of Moscow, Patriarch Aphinogor, Patriarch Alexis the First, Metropolitan Irinaeus (Bekish), Metropolitan Nikodim (Rotov), Archpriest A. Shmeman, Protopresbyter I. Maindorf.

1. Gurevich A. 2008 “Opyt sozdanija vremennoj samostojatel'noj arhiepiskopii Pravoslavnoj Cerkvi Francii i Zapadnoj Evropy: uroki istorii” (Experience of Creating of Temporary Independent Archdiocese of Orthodox Church of France and Western Europe: History Lessons), in Problemy istorii Russkogo zarubezh'ja: Materialy i issledovanija, Moscow, 2008, vol. 2, pp. 135–152.
2. Pavel (Fokin), archim. (ed.) Zhiznennyj put' arhiepiskopa Vashingtonskogo i Aljaskinskogo Antonina (Pokrovskogo), ego lichnye vospominanija i perepiska (Life Way of Archbishop of Washington and Alaska Antonin (Pokrovskij), His Personal Memories and Correspondence), Moscow, 2007.
3. Kostrjukov A. Russkaja Zarubezhnaja Cerkov' v 1925–1938 gg. Jurisdikcionnye konflikty i otnoshenija s moskovskoj cerkovnoj vlast'ju (Russian Church Abroad in 1925–1938. Jurisdictional Conflicts and Relations with Moscow Church Autorities), Moscow, 2011.
4. Kostrjukov A. A. (ed.) 2012 “L. N. Parijskij o cerkovnoj situacii v Amerike v seredine 1940-h gg.” (L. N. Parijskij about Church Situation in America in Middle of 1940s), in Vestnik PSTGU. Ser. II: Istorija. Istorija Russkoj Pravoslavnoj Cerkvi, 2012, vol. 6/49, pp. 65–118.
5. Russkaja Pravoslavnaja Cerkov' v Severnoj Amerike. Istoricheskaja spravka (Russian Orthodox Churhc in North America. Historical Inquiry), Dzhordanvill', 1954.
6. Skurat K. Istorija Pomestnyh Pravoslavnyh Cerkvej (History of Local Orthodox Churches), Moscow, 1994, vol. 2.
7. Juvenalij, mitr. Chelovek Cerkvi (Man of Church), Moscow, 1998.

Kostriukov Andrei

This research deals with the participation of bishop Grigory in the organization of the parishes of Russian Orthodox Church Outside Russia on the territory of Moscow Patriarchate at the beginning of the 90s of the 20th century. Bishop Grigory was one of the leaders who insisted on archimandrite Valentin Rusantsov’s consecration, and later he supported the idea of giving independence to those parishes. After the separation of Russian parishes from Russian Orthodox Church Outside Russia, bishop Grigory became the main apologist of this structure.

Russian Orthodox Church Outside Russia (ROCOR), Synod, canonical territory, bishop Grigory (Grabbe), metropolitan Vitaly (Ustinov), bishop Valentin (Rusantsov), Russian Orthodox Autonomous Church (ROAC), Vladimir-Suzdal diocese, church-state relations, l

Makovetskii Arkadii, archpriest

The present publication contains documents from PSTGU Church-historical archive (Fund 1, inventory 4; bishop Afanasy (Sakharov)) and private collection of A. V. Kornilova (nee Kameneva) — the correspondence of St.Afanasy and hieromonk Ieraks (Bocharov) with Tatyana Kameneva, a research associate of The Lenin State library. These letters written to the 1950s contain data on everyday life of St. Afanasy and hieromonk Ieraks after their release from GULAG. T. N. Kameneva, the spiritual daughter of hieromonk Iyeraks, was one of many church devotees who gave irreplaceable and essential help to clergy and laymen pursued for political reasons. The preface to these letters contains the detailed biography of Tatyana Nilovna and her relatives, and also information about her acquaintances, members of so-called “nepominayushchie” orthodox communities, many of them were repressed. These letters have adequately imprinted the atmosphere of church life in the1950s.

Bishop Afanasy (Sakharov), Hieromonk Ieraks (Bocharov), T. N. Kameneva, Church of St. Cyrus and John on Solyanka, The Church’s opposition Persecution of the Russian Orthodox Church,New Martyrs and Confessors of the Russian Orthodox Church, Akathist Hymn.

Goncharov Vladimir