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

This article deals with the contribution of the Abbot of Pskov Nikolo-Lubyatov monastery monk Anthony (the outstanding Russian statesman A. L. Ordin- Nashchokin) to the establishment of private charitable institutions in Pskov at the end of the 17th century. The article traces his interaction in the fi eld of charity with another prominent fi gure of the reign of Alexei Mikhailovich, namely the “gracious man” okolnichy F. M. Rtishchev. The article also looks into the moral infl uence on Pskov residents of the monastic service of the elder Antoniy Nashchokin, who built the church in honour of Mother-of-God of Kazan, as well as the largest charity institution in Pskov for 150 persons of both genders. The Christian example of Ordin-Nashchokin’s deeds of mercy animated Pskov residents, who carried on the charitable care for the poor, the sick, the elderly and the needy. This led to the emergence of a widespread charitable movement, in the course of which by the mid-18th century 37 hospitals and almshouses were established in Pskov; three of them were government-run and 34 were supported by representatives of all layers of society. The nobility had custody of 7 institutions, the clergy and tradespeople of 14 and 13 institutions respectively. On the whole, in Pskov almshouses simultaneously resided more than 400 people, i.e. approximately each 14th resident. The article draws on new documentary sources from both Pskov and metropolitan archives. It is accompanied by the table “Charity institutions in Pskov of the 16th — fi rst half of the 18th centuries” compiled on the material of census books, confessional records and poll-tax registers.

A. L. Ordin-Nashchokin, F. M. Rtischev, charity, mercy, monastic service, a Church, charity house, almshouses, hospitals, Pskov, Mother-of-God of Kazan, the needy

1. Vlasov P., Obitel’ miloserdiya, Moscow, 1991.
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4. Klyuchevskij V., „Kurs russkoj istorii. CHast’ III”, in: Sochineniya v devyati tomakh, Moscow, 3, 1998, 311, 319, 399.
5. Makarij (Bulgakov), mitropolit Moskovskij i Kolomenskij , Istoriya Russkoj Cerkvi, Book IV, Part 2, Moscow: Publishing house of the Valaam Transfiguration monastery, 1996, 246.
6. Postnikov А. B., Inocheskoe sluzhenie А. L. Ordina-Nashhokina i vetvi ego rodovogo dreva v Pskove, Moscow, 2014.
7. Postnikov А. B., “Blagotvoritel’nye uchrezhdeniya Pskova v XVI–XVIII vv.”, in: Pskov. Nauchno-prakticheskij, istoriko-kraevedcheskij zhurnal PGPI, 12, 2000, 57–88.
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Postnikov Arsenii

The article is written in 2017 within the framework of the project "The Church and the clergy of Pskov in the reforms of the last third of the 17th — first half of the 18th century" supported by RFBR Foundation.

Despite the fact that Metropolitan Neilos of Pentapolis (1809–1887) was an important Church fi gure known as one of the most educated clergymen of his epoch, his life and work have not been studied yet. This paper reconstructs Neilos’ biography drawing on previously unknown sources from Russian archives as well as on fragments of information from printed letters and other documents. It analyses main periods of Neilos’ biography as a church and public fi gure and evaluates them in the context of Greek-Russian relations. In the 1840–1860s, Neilos was in charge of Athos property in Moldavia. In his resistance to multiple attempts of local authorities to expropriate church properties in Moldavia and Walachia, Neilos collaborated closely with Russian diplomats and public fi gures. In the late 1860s, he took part in the struggle for the Patriarchal Throne in Alexandria. He was elected Locum Tenens of Alexandrian Throne, became Metropolitan of Pentapolis and then Patriarch of Alexandria. However, despite Russian diplomatic support, he failed to stop political struggle in Alexandrian Church and had to leave the Throne. Afterwards, he resided on Mount Athos being an active participant in church life and a proponent of Russian monastic community. Neilos’ longstanding collaboration with Russians was motivated by his conviction that Russia was the only genuine and effi cient defender of the Oecumenic Orthodoxy.

Romanian Church, Patriarchate of Alexandria, Patriarchate of Constantinople, Athos, inclinated properties, Russian foreign policy, Orthodox East, struggle for Patriarchal Throne, New Greek studies

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2. Petrunina O. E., “Afi ny — Fanar — Ierusalim: osobennosti vzaimootnoshenij vo vtoroj polovine XIX — nachale XX vekov”, in: Gosudarstvennoe upravlenie. Elektronnyj vestnik, 52, 2015, 38–60.
3. Petrunina O. E., Vah K. A., “Slaboumie Aleksandrijskogo patriarha Nikanora (1866– 1869): pravda ili vymysel?” in: Kapterevskie chtenija, 12, 2014, 82–97.
4. Russkij Afon XIX–XX vekov, T. 5: Istorija Russkogo Svjato-Panteleimonova monastyrja na Afone s 1735 do 1912 goda, Svjataja Gora Afon, 2015.
5. Russkij Afon XIX–XX vekov, T. 12: Graf Ignat’ev i Russkij Svjato-Panteleimonov monastyr’ na Afone, Svjataja Gora Afon, 2016.
6. Fahmy Z., “Jurisdictional Borderlands: Extraterritoriality and «Legal Chameleons» in Precolonial Alexandria, 1840–1870”, in: Comparative Studies in Society and History, 55 (2), 2013, 305–329.
7. Politis A. G., L’Hellénisme et l’Égypte moderne. T. 1er. Histoire de l’hellénisme égyptien de 1798 à 1927, Paris, 1929.
8. Papadopoulos Ch., Historia tēs Ekklēsias Alexandreias (62–1934), Thessalonikē, 2009.
9. Stamatopoulos D., Metarrythmisē kai ekkosmikeusē. Pros mia anasynthesē tēs istorias tou Oikoumenikou Patriarcheiou ton 19o aiōna, Athēna, 2003.
10. Chamchougias Ch., Ho Oikoumenikos Patriarchēs Kōnstantinoupoleōs Grēgorios ST´ ho Phourtouniadēs en mesō ethnikōn kai ethnophyletikōn antagōnismōn. Didaktōrikē diatribē, Thessalonikē, 2006.

Petrunina Olga

*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 written in 2017 within the framework of the project №16-01-00306 supported by RFBR Foundation.

The article deals with material support of churches and with problems of church land ownership exemplifi ed by Volokolamsk uyezd in the 19th — early 20th centuries. Material support of the clergy was one of the most discussed issues in the last fi fty years of the Synodal period; all contemporary researchers of parish clergy have to deal with this subject. Land was a secure means of support for parish churches and the clergy. But in practice, the implementation of rights to land property encountered the long-established tradition of land ownership, and the problem was not solved. Having considered Orthodox parishes in one of the districts of Moscow diocese, one can attempt to reconstruct the picture of church land ownership and of the position of the clergy in more details. Volokolamsk district is rather typical of Moscow diocese; therefore it is highly appropriate for analysis. In absolute fi gures, parish clergy were provided with land better than the average peasant. However, landowners in the diocese did not seek to transfer the land to churches preferring to pay the allowance. This land was distributed unevenly between the clerk and the priest. The clergy themselves could not cultivate land as actively as peasants because children of priests, as a rule, studied at theological seminaries and could not help in agricultural work. In addition, the necessity to give children education did not require less money than to keep them at home, even when the cost of education and/or the accompanying expenses were covered by the state.

Russian Orthodox Church, church estate, church, material support of the clergy, parish church, the clergy

1. Ershov B., “Cerkovnoe zemlevladenie russkoj provincii v XIX veke”, in: Obshhestvo. Sreda. Razvitie. Serija “Istorija i sovremennost”, 4, 2010, 38–42.
2. Ikonnikov S., “Rol’ zemlevladenij a v material’nom obespechenii prihodskogo duhovenstva Voronezhskoj eparhii vo vtoroj polovine XIX-nachale XX veka”, in: Materialy nauchnoj i uchebno-metodicheskoj konferencii professorsko-prepodavatel’skogo sostava, nauchnyh sotrudnikov i aspirantov, VGAU, Voronezh, 2014, 130–133.
3. Mangileva A., Sociokul’turny oblik prihodskogo duhovenstva Permskoj gubernii v XIX — nachale XX v., Ekaterinburg: Izd-vo Ural. un-ta, 2015.
4. Pushkarev S., Rossija v XIX veke (1801– 1914 g.), Moscow: Posev, 2001.
5. Razumov S., Duhovenstvo Volokolamskogo uezda v XIX — nachale XX veka: genealogicheskij i kul’turologicheskij aspect, Moscow, 2013.
6. Shhenkova O., Zemlevladenija moskovskih cerkovnyh prihodov: «Popovka» konca XVII — nachala XX v., Moscow, 2010.

Belonogova Iyliia

*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.

This article provides analysis of reliability and value of documents accumulated by the Ad Hoc Committee on Investigation of Crimes of Bolsheviks under the Commander-in-Chief of the Armed Forces in the South of Russia. This analysis includes the study of documents of the Committee as a source for the Church history in the South of Russia, the study of periodicals and memoirs as well the study of the history of the original owner of the documents mentioned above. The Committee on Investigation of Crimes of Bolsheviks was founded on December 31, 1918 with the purpose of forming public opinion about the true nature of Bolsheviks’ power and the purpose of justifying the mission of the White. The aim of the Committee was of course not to carry out investigation in the fi rst hand, but to record crimes of Bolsheviks and then to inform the public, i.e. to use them as means of propaganda. However, this does not depreciate their value and validity because the work was conducted by the best professional experts in the fi eld of forensic medicine and law who strictly followed guidelines of the judicial proceedings, legal norms and principles. In addition, the work was done in the presence of foreign observers. The Committee was interested in obtaining true and authentic information since fabricated evidence would have lost its value. Investigation of the persecution of the Church in the Southern part of Russia was one of the Committee’s focal points. Materials which were collected by the Committee on the Area of Don Army and brought out with the help of the separate Don Branch Committee as a result of cooperation with diocesan bodies and local judicial departments are of special value.

Ad Hoc Committee on Investigation of Crimes of Bolsheviks under Commander-in-Chief of Armed Forces of the South of Russia, source for church history, Civil War, Red Terror, persecutions of Church, Area of Don Army, Don diocese, Don diocesan council, A. I. Denikin, P. N. Wrangel, B. A. Podgorny

1. Chekhranov P., Dve tiuremnye Paskhi. Iz vospominanii, Publ. N. D. Egorova, available at: http://www.orthedu.ru/ch_hist/hi_rpz/2827dve.htm (20.05.2017).
2. Fel’shtinskii Iu. G., Cherniavskii G. I., “Krasnyi terror v gody grazhdanskoi voiny. Po materialam Osoboi sledstvennoi komissii”, in: Voprosy istorii, 7, 2001, 3–34.
3. Fel’shtinskii Iu. G., Cherniavskii G. I., Krasnyi terror v gody Grazhdanskoi voiny (po materialam Osoboi sledstvennoi komissii), Moscow, 2004.
4. Fondy Gosudarstvennogo arkhiva Rossiiskoi Federatsii po istorii belogo dvizheniia i emigratsii: Putevoditel’, 4, Moscow, 2004.
5. Lokerman A., 74 dnia sovetskoi vlasti. Iz istorii diktatury bol’shevikov v Rostove-na-Donu, Rostov-on-Don, 1918.
6. Mel’gunov S. P., Krasnyi terror v Rossii. 1918–1922, Berlin, 1924.
7. Mikhailov I. V., “Grazhdanskaia voina v sovremennoi istoriografi i: viden li svet v kontse tonnelia?” in: Grazhdanskaia voina v Rossii: sobytiia, mneniia, otsenki, Moscow, 2002, 639–655.

Biryukova Yulia

*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.

On 21 February 1935 and some days later, several people were arrested in Moscow; on 7 March ten of them were accused of “being a member of a Catholic group of a certain organisation operating at the prohibited Petrovsky Monastery and carrying out anti- Soviet propaganda”. In reality, there was no such group. It was artifi cially assembled by the investigators on the ground of the fact that people included in the group were acquainted with Pie Neveu, the Catholic bishop, as well as with archbishop Bartholomew Remow, head of the Vysoko-Рetrovsky Monastery. Archbishop Bartholomew Remow’s life and personality are not dealt with in this article. Among the people included into the above-mentioned group by the investigators, only three practiced Catholicism publicly. This being said, they had nothing to do with the Petrovsky Community (Ekaterina Tsytsyrina, Lyubov Shorcheva and Vera Vert). Secret Catholics were Leonid Titov (he attended church services at the Petrovsky Community only from August 1934) and, as far as one can judge by her testimony and other documents, Elena Rozhina, archbishop Bartholomew’s religious daughter, who served as an interlink between him and bishop Pie Neveu. Professor Ivan Popov (celebrated in the Synaxis of New Martyrs and Confessors of the Russian Church), Alexandra Kachalova and Nina Kenarskaya were Orthodox parishioners of the underground Vysokopetrovsky Monastery. Orthodox bishop Petr (Rudnev) and renovationist archbishop Nikolay Rozanov were not Catholics and had nothing to do with the Petrovsky Community. The necessity of the exposure of counter-revolutionary activity of the Russian Catholic group, operating at an underground Orthodox monastery and puppeteered from Vatican, might have been brought about by the intensifi cation of repressions following Sergei Kirov’s assassination in December 1934.

Bartholomew Remov, Vysoko-Petrovsky Monastery, persecution of the Church, Catholicism, martyrs, renovationist bishop, Pius Eugene Neveu, Orthodoxy, investigative file, secret Catholics, underground monastery

1. Balashova E. G., “NKVD, katoliki i vybor very arhiepiskopa Varfolomeya (Remova)”, in: Sbornik materialov Sed’moj Mezhregional’noj nauchno-prakticheskoj konferencii «Duhovnye osnovy russkoj kul’tury: izuchenie i prepodavanie v vysshej i srednej shkole», Moscow, 2011, 35–47.
2. Balashova E. G., “Pis’ma episkopa Sergievskogo Varfolomeya (Remova) k Rimskomu pape Piyu XI v 1933–1934 gg.”, in: Materialy XXI Sretenskih chtenij , cerkovno-istoricheskaya sekciya, 21.02.2015. available at: http://sfi.ru/konferencii/sretenskie-chteniya-1/xxisretenskie-chteniya/cerkovno-istoricheskaya-sekciya/pisma-episkopa-sergievskogovarfolomeya-remova-k-rimskomu-papepiyu-xi-v-1933–1934-gg.html (11.03.2017).
3. Balashova E. G., “Sohranenie i razvitie tradicij zosimovskogo starchestva v Vysoko- Petrovskom monastyre v 20–30-h godah HKH veka (k 700-letiyu Vysoko-Petrovskoj obiteli)“, in: Preemstvo svyatootecheskih tradicij v monashestve Russkoj Cerkvi. XXIII Mezhdunarodnye Rozhdestvenskie obrazovatel’nye chteniya. Regional’nyj ehtap., Moscow, 2015, 83–102.
4. Beglov A. L., „ZHiznennyj put’ arhiepiskopa Varfolomeya“, in: Al’fa i Omega, 4 (18), 1998.
5. Vlasova D. V., per., Struve N., predisl., Venger A., Rim i Moskva: 1900–1950, Moscow, 2000.
6. Golovkova L. A., “Osobennosti prochteniya sledstvennyh del v svete kanonizacii novomuchenikov i ispovednikov rossij skih”, in: Al’fa i Omega, 4 (26), 2000, 206–215.
7. Damaskin (Orlovskij ), ig., “Slozhnosti izucheniya sudebno-sledstvennyh del, imeyu shchego cel’yu — vklyuchenie imeni postradavshego svyashchennosluzhitelya ili miryanina v Sobor novomuchenikov i ispovednikov Rossij skih”, in: HKH Mezhdunarodnye Rozhdestvenskie obrazovatel’nye chteniya. Proslavlenie i pochitanie svyatyh. Materialy konferencii, Moscow, 2012, 8–36.
8. Ignatiya, mon., Starchestvo v gody gonenij, Moscow, 2001.
9. Ignatiya (Petrovskaya), mon., “Vysoko-Petrovskij monastyr’ v 20-30-e gody”, podgotovka teksta, publikaciya, vstupitel’naya zametka i primechaniya A. L. Beglova, in: “Al’fa i Omega”, № 1(8), 1996, 114–135.
10. Kolupaev Rostislav, ig., Oficial’naya istoriya katolikov vizantij skogo obryada v Rossii, available at: http://www.rkcvo.ru/node/32/ (2.11.2017).
11. Osipova I. I., «Skvoz’ ogn’ muchenij i vody slyoz...», Sud’ba dvizheniya «Istinno-Pravoslavnaya Cerkov’», Moscow, 1998, 129–130.

Balashova Elena

This article deals with the investigation by NKVD-NKGB of the prominent religious figure, theologian and essay writer, priest of the Ukrainian Greek-Catholic Church Gabriel Kostel’nyk; the aim of this investigation was to involve him in organising the liquidation of Brest Church Union of the year 1596, the dissolution of Ukrainian Greek-Catholic Church and its merger with the Russian Orthodox Church. The study draws on little-known or fi rstly employed documents of Soviet state security institutions. The article analyses main stages in the strategy of Soviet authorities aimed at the liquidation of the Ukrainian Greek-Catholic Church in the context of Sovietifi cation of the Western Ukraine. Using various documents of security services, the article describes contradictory religious, social and political views as well as the world outlook of Dr. Kostel’nyk that had led him to the position of the Head of the Workgroup (May 1945 — March 1946) for organising the integration of Greek Catholics into the Orthodox Church. The article also studies forms and methods of the Soviet security service in the sphere of religion, the specifi city of forced interaction of the Head of the Workgroup with state security services (which in those days were the key instrument of the policy of state atheism), addresses social and psychological features of Father Gabriel’s personality, his attempts to play a peculiar but fruitless “game” with atheistic authorities. Finally, the article looks into the circumstances surrounding the tragic death of the priest, main versions of the assassination attempt, the response to his activity from his contemporaries.

Greek Catholicism, Orthodoxy, counterintelligence, Ukrainian nationalism, political repressions, Vatican

1. Аndruchiv I., Politiuka radyanskouy vlady u sferi religiy ta confesiyne zuttya na Prukarpatti v 40-80-ch rokach ХХ stolittyua, Ivano-Frankivsk, 2006.
2. Babenko L., “«Vzutu neobchidnuch agenturnooperatuvnuch zachodiv заходів…». Spezsluzbu y spravi likvidazii Ukrainskoy Greko-Catolutsheskoy Cherkvi (1939–1941 rr.)”, in: Istoruya religii v Ukraini, 1, Lviv, 2006.
3. Hresnoy dorogoy. Funktsionuvannya i sprobu licvidaziu Ukrainskoy Greko-Catolutsheskoy Cherkvi v umovach SSSR u 1939–1941 ta 1944–1946 rokach. Z dokumentiv I materialiv, Lviv, 2006.
4. Сhumachenko T., Gosudarstvo, pravoslavnyua cherkov, veruychuye. 1941–1961 gg., Moscow, 1999.
5. Dashkevich Y., Postati: Narusy pro diuychiv istoriy, polituki, cultury, Lviv, 2007.
6. Kachubuy M., Mirchuyk I., Berestyuskya uniya (1569–1996), 1996, 210–214.
7. Lenzuyk V., Narus istoriy Ukrainskoy Cherkvi, Lviv, 2003.
8. Licvidaziuy UGCC (1939–1946). Dokuymenty radiyanskich organiv dergavnoyu bezpeky, Kiyev, 2006.
9. Marcthuk V., Ukrainskay Greko-Catolutsheskay Cherkov. Istoruchnyuy narus, Ivano-Frankivsk, 2001.
10. Nikodim (Rusnak), mitr., “Zhitie sviyaschennomuchenika protopresvitera Gavriila Kostelnika”, in: Vira i Rozum, 1, 2000, 277–284.
11. Odintsov M., “Uniati I sovetskaya vlast: vstrecha v Moskve. Dekabr 1944”, in: Otechestvennye archvy, 3, 1994, 56–71.
12. Odintsov M., Russkya pravoslavnyua cherkov nakanyni i v epochy stalinskogo sozializma. 1917–1953 gg., Moscow, 2014.
13. Pagiruy O., “Gavriil Kostelnik ta OUN: problema stosunkiv (1941–1948)”, in: Z archiviv VUCHK-GPU-NKVD-KGB, 2, 2009, 387–416.
14. Pashenko V., Greko-katoliki v Ukraine: vid 40-ch rokiv ХХ stolittuy do nashich dniv, Poltava, 2002.
15. Petrushko V., “K predpolagaemoy beatifi katsii uniatskogo mitropolita Andreya Sheptitskogo”, in: Ezegodnya Bogoslovskya conferenziya PSTBI. Materialu, 1999, 374–380.
16. Serduyk N., “Ukrainskf Greko-Catolutsheskf Cherkva ta raduyanski organy gergavnoy bezpeky (1939–1941 rr.)”, in: Ukrainoznavstvo. Kalendar-chorichnuyk, Kiyev, 2003.
17. Sergyuchuk V., Neskorena cherkva: podvznuyztvo greko-catolukov u borotbi za viry i derzavy, Kiyev, 2001.
18. Shkarovski M., Russkya Pravoslavnyua Cherkov pri Staline I Chrushove, Moscow, 2000.
19. Stoyzkiy Y., Derzava i religiuy v zachidnyuch oblaystyach Ukrainuy confesiyuni transformaziuy v kontecsty derzavnoy polituyki 1944–1946 rr., Kiyev, 2008.
20. Tsipin, prot., “Lvovski sobor 1946 I ego posledstviya”, in: Ezegodnya Bogoslovskya conferenziya PSTBI. Materialu, 1998, 261–267.
21. Utkin O., “Lvovski tserkovni sobor 1946 v kontekste togochasnih politichnih realii”, in: Ukrainskuy istoruznuy zurnal, 5, 1998, 99–110.
22. Vedeneyev D., Peterburgskuy istoruchnuy gurnal, 2, 208–220.
23. Vedeneyev D., Puluy dlya blagochinnogo. Ukraiskuy front v vouynach spezsluzb, Kiyev, 2008.
24. Vlast i Cherkov v SSSR i stranch Vostochnoy Evrope, 1939–1958, (Duskussionnyut aspektu), Moscow, 2003.
25. Vlast i Cherkov v Vostochnoy Evrope, 1944– 1953, Dokymenty rossiyskich arkchivov, Moscow, 1: 1944–1948, 2009
26. Volokitina T., Murachkо G., Noskovа А., Moskva i Vostochnuya Evropa. Vlast i Cherkov v period obchstvennuych transformazyu 40–50-ch godov ХХ veka: Ocherkyu istoriy, Moscow, 2008.
27. Voyunalovuch V., Partiuyno-derzavna politika chodo religiyu ta religiyunuch instyuziy v Ukrainy 1940–1960-ch rokiv: politologichnyu duskurs, Kiyev, 2005.
28. Vishivanuk A., “K voprosu o roli ierahii I duhovenstva Russkoi Pravoslavnoy Tserkvi v kampanii likvidatsii Ukrainskoy grekokatolicheskoy tserkvi”, in: Vestnik PSTG II: Istoriya. Istoriya Russkouy Pravoslavnouy Cherkvi, 3, 2012, 56–68.
29. Yarema R., svuych., Lvivskuy Tserkovnuy Sobor 1946 goda v svete torzestva Pravoslaviuy v Zapadnoy Ukraine, Kiyev, 2012.

Vedeneyev Dmiytry

*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 article deals with the personality of archpriest Alexander Osipov, the prominent Orthodox priest, who in the middle of the 20th century renounced his faith in God and became an active fi ghter against the Russian Orthodox Church. The main purpose of the article is to comprehend main reasons for Osipov’s abandoning religion, his psychology and main lines of behaviour. Contrary to the lay opinion, this priest, still serving in non-Soviet Estonia, was extremely ambitious and wished rapid promotion. The article specifi cally demonstrates how the renegade could fi nd his key to hearts of various representatives of church and state authorities, how he altered his own political views and denominational preferences. The article shows how he managed to ingratiate himself with representatives of the Orthodox Church, then literally betrayed them and passed compromising judgments to Soviet security offi cers. The article does not raise the issue of where and when Osipov lost his way to God because excessive ambition and envy were always typical of the renegade, and his conversion to atheism was nothing but a tactical step determined by the inception of the new phase of religious persecutions. The article draws on archival materials, both church and secular: Archive of St Petersburg diocese, Central State Historical Archive of St Petersburg, Estonian Historical Archive in Tartu. Besides, the study made use of the historiography of life and work of archpriest Alexander Osipov.

Alexander Osipov, Estonia, Orthodox Church, atheism, Offi cial Expert on the Russian Orthodox Church, Isidor Bogoyavlensky, Sergy Voskresensky

1. Petrov I., “Repressii protiv RSHD v Estonii v 1940–1941 gg.”, in: Svet Hristov prosveschaet vseh! Almanah Svyato-Filaretovskogo pravoslavno-hristianskogo institute, 13, 2015, 86–94.
2. Plyukhanov B., RSHD v Latvii i Estonii. Materialy k istorii Russkogo studencheskogo hristianskogo dvizheniya, Рaris, 1993.
3. Firsov S., “Ateist Aleksandr Osipov” i jepoha hrushhevskih gonenij na Russkuju Pravoslavnuju Cerkov’, St. Petersburg, 2004.
4. Shkarovskij M., Russkaya Pravoslavnaya Tserkov i Sovetskoe gosudarstvo v 1943–1964 gg. Ot peremiriya k novoy voyne, St. Petersburg, 1995.
5. Shkarovskij M., “Sankt-Peterburgskie (Leningradskie) duhovnyie shkolyi vo 2-y polovine XX — nachale XXI veka”, in: Vestnik tserkovnoy istorii, 4(12), 2008, 171–210.

Petrov Ivan

*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.

This article for the fi rst time publishes the correspondence of hieromartyr Serafi m (Samoilovich), archbishop of Uglich, with another vicar, the bishop of Romanov hieromartyr Veniam (Voskresensky) from the period of December 1928 — January 1929. The article draws on the hand-written documents that have been submitted to St. Tikhon’s University as part of the archive of hieromartyr Serafi m, preserved by confessor Iraida Tikhova. The letters published here raise a range of key issues that refer to the history of Yaroslavl diocese and, on the whole, to problems of church life of the late 1920s — early 1930s including the attitude to metropolitan Sergy (Stragorodsky) and his administrative activities in the capacity of Deputy Patriarchal Locum Tenens. Apart from Yaroslavl hierarchs, the letters make mention of such fi gures of the Russian Orthodox Church of the 1920–1930s as canonised metropolitans Pyotr Krutitsky (Polyansky) and Kirill (Smirnov) of Kazan, as well as metropolitan Iosif (Petrovyh), etc. Particularly valuable is the fact that Archbishop Serafi m with all clarity demonstrates his church position at the turn of 1928–1929, stating and providing grounds for his internal determination to fi nally separate from metropolitan Sergy. In the written dialogue of the two hieromartyrs, their ecclesiological views become manifest; these views were shaped in the atmosphere of accumulating repressions and the policy towards the centralisation of the church power implemented by Deputy Patriarchal Locum Tenens on conditions off ered by Soviet authorities.

Hieromartyr Seraphim Samoilovich, Hieromartyr Benjamin Voskresensky, correspondence, nepominaiushchie, diocese of Yaroslavl, Yaroslavl opposition, Metropolitan Sergius Stragorodsky

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Nikolaev Sergey, диакон

Gar Michael

*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.