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

This article deals with the Academic copy of the Ustyug Collection (Russ. Академический Иоасафовский список Устюжского сборника) owned by Metropolitan Joasaph and considers the possibilities of its use as a historical source. The paper briefl y discusses main events in the history of Nomocanons in Russia and describes the history of research into the Ustyug Collection. This manuscript dates from the period after 1532, judging by the two filigrees found. These filigrees are three lilies on a shield above the crown with leaves below the letter (1530), and letter F on a shield above the crown bellow the letter (1532). The paper gives a description of a part of this copy after folio 106, which was not described before, and comes to a conclusion that this was a compilation of contradictory canons. The anonymous author of this compilation might have had the aim to remove these contradictions. The text of the canons is supposed to be borrowed from one of Russian Nomocanons. The headings are often not separated from the text of the canon; the canons are not separated from the exegesis, which makes us think that this was a rough draft. First and foremost, the canons deal with crimes (fornication, murder, etc.). The compilation contains some quotes from the Nomocanon of John the Faster. The paper concludes that this manuscript could be commissioned by Niphon (Kormilitsyn), hegumen of Joseph-Volokolamsk monastery, in order to compare prescriptions of John the Faster’s Nomocanon and tougher canons of the common Nomocanon.

Canon law, Medieval Russia, Nomocanon, Ustyug Collection, manuscript dating, Piccard watermark collection, Nomocanon of John the Faster, Metropolitan of Moscow and all Russia Joasaph (Skripitsyn), Patriarch of Constantinople John IV the Faster, Niphon (K

Beljakova E. V., “Obzor istorii izuchenij a pechatnoj Kormchej”, in: Russkij istoricheskij sbornik, Moscow, 2013, 6, 72–96.
Borisov N. S., Ivan III, Moscow, 2006.
Vashica J., “Kirillo-Mefodievskie juridicheskie pamjatniki”, in: Voprosy slavjanskogo jazykoznanija, 7, 1963, 12–31.
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Kloss B. M., “Biblioteka moskovskih mitropolitov v XVI veke”, in: Problemy paleografii I kodikologii v SSSR, Moscow, 1974, 114–125.
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Kormchaja. Napechatana s originala Patriarha Iosifa, St. Petersburg, 2011.
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Maksimovich K. A., Zakon sudnyj ljudem: Istochnikovedcheskie I lingvisticheskie aspekty issledovanij a slavjanskogo juridicheskogo pamjatnika, Moscow, 2004.
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Dmitrieva R. P., publ., “Opis’ knig Iosifo-Volokolamskogo monastyrja 1545 g.”, in: Knizhnye centry Drevnej Rusi. Iosifo-Volokolamskij monastyr’ kak centr knizhnosti, Leningrad, 1991, 24–42.
Pliguzov A. I., Polemika v Russkoj Cerkvi pervoj treti 16 stoletijay, Moscow, 2002.
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Piccardwatermark collection, available at: www.piccard-online.de (26.06.2016)

Manokhin Aleksandr

This paper deals with the sphere of activities of the Chief Procurator of the Holy Synod A. Yakovlev, A. Herzen’s uncle, who left memoirs about his work in the Synod. The paper examines his origins and background, family life and personal qualities. The authors of the paper have compared Yakovlev’s memoirs with archival materials. It is shown that Yakovlev’s memoirs cannot be considered a reliable source. According to the opinion widespread in historiography, Yakovlev’s activities were the fi rst step in increasing the role of the Chief Procurator’s office. Yakovlev’s projects, aimed at strengthening the control functions of the Chief Procurator, gained no support from the Emperor. The monarch did not take the side of the Chief Procurator in his confl ict with the episcopate. Yakovlev’s resignation was caused by the need to find a post for A. Golitsin, the personal friend of Alexander I. Yakovlev did not wish to resign, which led to his resentment being reflected in his notes. This fact cannot be ignored when using Yakovlev’s memoirs as a historical source. The ministerial principle in church administration indeed came to be implemented in the 19th century, but the activities of the Chief Procurator A. Yakovlev had nothing to do with this process.

church-state relationships, supreme church authority, Chief Procurator of the Holy Synod А. А. Yakovlev, A. I. Herzen

Bezhanidze G. V., Firsov A. G., «“Povinen sidet v Sinode i smotret nakrepko…” Instruktsiya Ober-procuroru Svyateishego Synoda», in: Istorichesky Archiv, 2, 2017.
Kondakov Yu. E., Gosudarstvo i pravoslavnaya cerkov v Rossii evolutsiya otnosheny v pervoy polovine XIX veka, Saint Petersburg, 2003.
Passek T. P., Iz dalnikh let, Moscow, 1963, 1.
Shilov D. N., Gosudarstvennye deyateli Rossyskoy imperii, Saint Petersburg, 2001.

Bezhanidze Georgii

This paper presents an overview of problems in monastic life in Pskov diocese at the beginning of the 20th century. These problems were typical of the majority of monasteries of the Russian Empire. According to their statutes, they were divided into cenobitic and non-cenobitic, with signifi cant differences in the internal structure of monastic life. The number of cenobitic monasteries that had stricter statutes and where monks were not allowed to have private property was much lower. In 1900, out of 828 monasteries there were only 46 monasteries and 101 convents that were cenobitic. In non-cenobitic monasteries, monks had common food, but clothes and other belongings bought at their own expense, whereas in staff monasteries they were paid an allowance from the state. Moral decline in Russian society together with revolutionary events infl uenced monastic life via novices, who arrived at monasteries from the secular world, as well as via monks themselves, who had to leave monasteries for short periods. The absence of a strict statute in non-cenobitic monasteries undermined monastic discipline, while frequent departures from monasteries led to violation of monastic vows and various vices. Gradual slackening in church service took place as well. A very low level of knowledge of the Orthodox doctrine resulted in monks and novices wandering around and moving from one monastery to another. Archival materials such as the diary of Reverend Arsenii (Stadnitskii) kept at the State Archive of the Russian Federation together with various periodicals allow us to examine the above-mentioned problems. The methods of overcoming these problems developed by Revd. Arsenii Stadnitskii and his eff orts to tackle them give invaluable material, both in historical and practical aspects.

Pskov diocese, monasteries, hegumen, monks, novices, Reverend Arsenii (Stadnitskii), Iuvenalii (Maslovskii), Vladimir (Giganov), Spaso-Eleazarov monastery, Nikandrov hermitage, Pskov-Pecherskii мonastery

Arseniy (Stadnitsky), metr., Diary: 1902–1903, 2, Moscow, 2012.
Arseniy (Stadnitsky), metr. Diary: 1903–1905, 3, Moscow, 2015.
Lagunin I., «Krypetsky Ioanno-Bogoslovskiy monastir: 500 let istorii», in: Pskov, 20, 2004, 43–56; 21, 53–73.

Efremova Olga

This article deals with the campaign against church bells that was led by Bolsheviks in 1923–1924 and 1929–1930. The study is based on a wide range of archival materials, namely on documents from the State Archive of the Russian Federation, the State Archive of Rostov Region, the Documentation Centre of the Contemporary History of Rostov Region, Taganrog branch of the State Archive of the Russian Federation, the Depository of Archival Documentation in Shakhty (Russ. Шахты), the Archive of the Federal Security Service of Russia as well as publications in local newspapers. The paper describes the course of this campaign in Don region and gives a detailed description of each stage of the campaign. In the first period, the removal of church bells had a sporadic character. The reason for the removal was to help Voszdukhofl ot (Russ. Воздухофлот). In the second period (1929-1930), the campaign intensifi ed dramatically. In 1930, it was spread all over the country. The government was interested in bell copper for political and economical reasons. In 1930, the Russian Church faced the wave of repressions and mass closure of churches, but at the same time, the country needed nonferrous metals in the processes of industrialisation. The campaign also affected those churches that had already been closed, churches that were in the process of closing; sometimes defective bells from functioning churches were removed as well. This campaign did not lead to any public outcry in the Don region.

Russian Orthodox Church, church bell, campaign against church bells, antireligious propaganda, Don region, church-state relationships, closure of churches

Vasil’yeva O., Knyshevskiy P., Krasnye konkistadory, M., 1994.
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Izmailova L., “Kampanologiya i sud’by kolokolov v KhKh v.”, in: Vestnik Chelyabinskoy gosudarstvennoy akademii kul’tury i iskusstv, 1, 2007, 67–72.
Kozlov V., Gibel’ tserkovnykh kolokolov v 1920–1930-e godu, available at: http://www.danilovbells.ru/bellsonrussia/articles/gibel_tserkovnyh_kolokolov_v_192.html (12.08. 2015).
Proskurina A., “Antikolokol’naya kampaniya Sovetskogo gosudarstva vo vtoroy polovine 1920-kh – 30-e gg. (po materialam Pskovskogo i Novgorodskogo okrugov”, in: Pskov, 21, 2004, 121–122.
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Tabunshchikova L., Shadrina A., “K probleme zakrytiya pravoslavnykh tserkvey na Donu v kontse 1920-kh – 30-kh godakh”, in: Vestnik Pravoslavnogo Svyato-Tikhonovskogo gumanitarnogo universiteta. Seriya I, 6 (49), 2012, 35–44.
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Tabunshchikova Liudmila

This paper examines the process of liquidation in 1934-1938 of the Belarusian Renovationist Church as a religious community having its hierarchical and organisational structure. The study is based on a complex of legal archival documents. The aim of the paper is to describe the activity of renovationist institutions in the territory of the BSSR in the absence of a collective form of government of the Russian Orthodox (Renovationist) Church during the period of “independent clerical government”. The paper also gives statistics on the clergy and Orthodox ecclesiastical institutions of the BSSR in the 2nd half of the 1930s. It also discusses forms of adaptation of Orthodox clergy to prohibitions and limitations imposed by the state during the period of the “Great Purge”. The main conclusion of the paper is that the reason for the disappearance of Church Renovationism in the BSSR was the oppressive politics of the Soviet government against the Belarusian Renovationist Church fi gures.

Belarusian Renovationist Church, church schism, church autonomy, BSSR, repressions, “The Holy Synod of the Orthodox Churches in the USSR”

Baranenka V., “Otnoshenie belorusskogo pravoslavnogo veruiushchego naseleniia k obnovlencheskomu dvizheniiu v 1920-kh–1930-kh gg.”, in: Vestnik Polotskogo gosudarstvennogo universiteta. Seriia A. Gumanitarnye nauki, 1, 2016, 79–87.
Goridovets V. “K istorii obnovlencheskogo raskola v Vitebske”, in: Vestnik tserkovnoi istorii, 3, 2007, 157–166.
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Kuznetsov A., «“Obnovlencheskii” raskol v Russkoi Tserkvi», in: “Obnovlencheskii” raskol: materialy dlia tserkovno-istoricheskoi i kanonicheskoi kharakteristiki, Moscow, 2002, 129–605.
Lavrinov V., Ocherki istorii obnovlencheskogo raskola na Urale (1922–1945), Moscow, 2007.
Lavrinov V., Obnovlencheskii raskol v portretakh ego deiatelei, Moscow, 2016.
Levchik N., «Obnovlencheskaia tserkov’ v Belarusi (po dokumentam fonda “Belorusskii pravoslavnyi sinod”, 1922–1935 gg.)», in: Arkhіvy і spravavodstva, 4, 2002, 111–120.
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Baranenko Viktor

There are numerous blind spots in the study of the antichurch terror of the Soviet state in the 1920s-1950s. One of these is antichurch repressions of 1939–1941. This stage of the repressive policy of the Stalinist regime had a number of features that were associated with the transformation of the state security system after the completion of the “Great Terror” and the beginning of the campaign for the enforcement of Socialist law. These features included the fact that during this period, NKVD were closing legal cases against Orthodox believers arrested in 1937–1938, which led to a decrease in the number of arrests of Orthodox believers in 1939. However, since 1940 the number of arrests for religious reasons began to grow again. The policy of enforcement of the Socialist law made investigators from NKVD act more cautiously as to the existing criminal law. During this period, the antichurch policy of the Soviet regime in the newly-acquired regions was fairly moderate, whereas in territories of the Soviet Union within the borders established before September 1939, the state was carrying out the policy of systematic destruction of the Orthodox Church. Despite the change in methods of antichurch repressions that took place before World War II, the ultimate goal, i.e. the complete destruction of religion and church in the USSR, was unchanged.

Russian Orthodox Church, Old Believers, the True Orthodox Church, renovationism, antichurch terror, NKVD, mass repressions

Babenko L., “TehnologIya borotbi z Tserkvoyu (1920 – pochatok 1950-h rr..): «chekIstskiy» segment”, in: Radyanski organi derzhavnoYi bezpeki v UkraYini (1918–1991 rr.): Istoriya, struktura, funktsiyi, Kiev, 2014, 248–299.
Vishivanyuk A., “Osobennosti religioznoy politiki sovetskih vlastey v zapadnyih oblastyah USSR v 1939–1941 gg.”, in: Vestnik PSTGU. Seriya 2: Istoriya. Istoriya RPTs, 45, 2012, 56–71.
Geraskin Yu., Mihaylovskiy A., “K voprosu o gosudarstvenno-tserkovnyih otnosheniyah v 1938 – 1940-h gg.”, in: Nauchnyiy pravoslavnyiy vzglyad na lozhnyie istoricheskie ucheniya. Materialyi sovmestnoy konferentsii Russkogo kulturno-prosvetitelnogo fonda imeni svyatogo Vasiliya Velikogo i Instituta Rossiyskoy istorii RAN, Moscow, 2011, 472–481.
Golikov A., svyasch., Fomin S., Krovyu ubelennyie. Mucheniki i ispovedniki Severo-Zapada Rossii i Pribaltiki (1940–1955), Moscow, 1999.
Kurlyandskiy I., Stalin, vlast, religiya (religioznyie i tserkovnyie faktoryi vo vnutrenney politike sovetskogo gosudarstva v 1922– 1953 gg.), Moscow, 2011.
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Odintsov M., Russkaya Pravoslavnaya Tserkov nakanune i v epohu stalinskogo sotsializma, Moscow, 2014.
Shkarovskiy M., Russkaya Pravoslavnaya Tserkov v ХХ veke, Moscow, 2010.
Churilina T., “Antireligioznaya politika na Dalnem Vostoke nakanune Velikoy otechestvennoy voynyi”, in: Gumanitarnyie, sotsialno-ekonomicheskie i obschestvennyie nauki, 11–1, 2015, 230–236.

Schelkunov Antonii, диакон

The paper presents results of research into the biographical data on the life and activities of Archbishop of Volyn’ and Podol’e Damaskin (Maluta, 1883–1946), the former Athonite monk, Abbot of Pochayiv Lavra and locum tenens of the throne of the Ukrainian Autonomous Orthodox Church. Despite the fact that his name is now practically forgotten, he played a decisive role in the fate of Pochayiv Lavra and of the Orthodox Church in Ukraine in the 1920s–1940s. The study is based on documents from the investigation file of NKGB (People’s Commissariat for State Security) of the Ukrainian Soviet Socialist Republic dated from 1944. It contains records as to the arrest of Archbishop Damaskin in May 1944 and his sentence to 15 years of prison, as well as materials from depositories of Pochayiv Lavra kept in Ternopil State Regional Archive. The archival data allowed us to reconstruct a detailed biography of Archbishop Damaskin, to analyse his activities and ministry and to discover previously unknown information related not only to the biography of the hierarch but also to the history of the Orthodox Church in Ukraine in the 1920s–1940s.

Archbishop Damaskin (Maluta), Metropolitan Aleksii (Gromadsky), Metropolitan Dionisii (Valedinskii), Ukrainian Orthodox Church, Athos, Saint Panteleimon Monastery, Pochayiv Lavra

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Feodosiy (Protsyuk), mitr., Obosoblencheskie dvizheniya v Pravosl. Tserkvi na Ukraine, Moscow, 2004.
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Heyer F., Die orthodoxe Kirche in der Ukraine von 1917 bis 1945. Köln; Braunsfeld, 1953.
Istoriya Pochayivs’koyi dukhovnoyi seminariyi, available at: URL: http://pdsem.mrezha.net/history.html (01.03.2014).
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Manuil (Lemeshevskiy), mitr., Russkie pravoslavnyie ierarhi perioda s 1893 po 1965 gg. (vklyuchitelno), Erlangen, 1979–1989. T. 3.
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Pidgayko V., Episkop Vladimiro-Volyinskiy i Kovelskiy Manuil (Tarnavskiy) v istorii ukrainskih tserkovnyih razdeleniy 1941–1943 godov, in: Vestnik tserkovnoy istorii, 3–4 (19–20), 2010.
Polskiy M., prot., Novyie mucheniki rossiyskie, 2, Dzhordanvill, 1957.
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Vlasovs’kyy I., Narys istoriï Ukrayins’koyi Pravoslavnoyi Tserkvy, 4, Ch. 2, Bavnd Bruk, N.Y., 1966.

Shumylo Sergey

This article discusses positive trends in church life in Donetsk region during the period of 1944–1953. These are establishment of the diocese, inception of theological education, increase in the level of religiosity of the population, etc. However, it should be emphasised that after Donbass had been released after the war, it started to suff er again from confiscation of church buildings seized during the German occupation. The paper argues that the state initiated a massive attack against the church in Donbass taking advantage of characteristic features of this industrial region, namely the disunity of the newly-arrived population and a small number of church parishes. This attack proves that the improvement in the relationship between the church and the state during the war was temporary. This is also confirmed by such facts as forbidding missionary activity in this region, restricting activities of the ruling archpriest — Bishop Nikon (Petin).

church life, church-state relationships, confiscation of church buildings, decrease in church parishes, theological education, missionary activities, priest, bishop, ruling archpriest

Zhitie prepodobnoispovednika Varsonofi ja (Jurchenko) arhimandrita Hersonskogo, available at: http://newmartyros.ru/life/zhitie-prpisp-varsonofi ya-yurchenko-arhimandritahersonskogo.html
Isichenko S., “Obrazovatel’naja i missionerskaja dejatel’nost’ Doneckoj eparhii Russkoj Pravoslavnoj Cerkvi v poslevoennoe desjatiletie”, in: Gosudarstvo, obshhestvo, Cerkov’ v istorii Rossii HH veka: Materialy VIII Mezhdunar. Nauch. Konf. Ivanovo, 11–12 fevralja 2009 g.: v 2 ch. Ivanovo, Ch. I, 115–119.
Lukovenko I., Radjans’ka derzhava i rosij s’ka pravoslavna cerkva na Donechchini u 1943– 1964 rokah, Donec’k, 2011.
Ovsjannikova N., “Prepodobnyj Varsonofi j (Jurchenko) v Kramatorske”, available at: http://www.ortodox.donbass.com/text/ovsyanik_varsonofi y.htm.
Shkarovskij M., Russkaja Pravoslavnaja Cerkov’ v ХХ veke, Moscow, 2010.

Rebrova Mariia

This article deals with the personality of Holy Patriarch Tikhon as it was refl ected in publications of Moscow Patriarchate. It studies how church authors wrote about the Patriarch, beginning from the 1940s and ending by the period of Perestroika, and to what extent the policy of state atheism influenced the work of church essayists.

Patriarch Tikhon, Russian Orthodox Church, Moscow Patriarchate, Journal of Moscow Patriarchate, media, Soviet regime

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