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

The Donatist schism was the fi rst church confl ict encountered by Constantine the Great. This article studies the emperor’s policy as to the discord in Africa in 313‒314. Alongside a detailed reconstruction of the events, special attention is paid to clarifying the motives of the ruler and the signifi cance of two assemblies of bishops convoked to resolve the issue (in 313 in Rome and in 314 in Arles). Soon after the victory over Maxentius, Constantine learnt about the disagreement in the African churches. At the beginning of the year 313, he received the fi rst petition from Donatists, who asked the emperor to consider their complaint against the Carthago bishop Caecilianus. He was accused of apostasy during the time of persecution, and the council in Africa did condemn Caecilianus. Though the aims of the opposition were rather church-political and economic, Constantine decided to arrange the second examination of the core of the accusations. For this reason a council in Rome (313) convened and declared Caecilianus not guilty. A year after, as a response to new petitions, the emperor convoked a council in Arles (314) which again supported Caecilianus. Constantine’s policy as to Donatists was at the same time conservative and innovative. The emperor’s motives were quite similar to those of his predecessor, Diocletianus. Both strived after religious unity in the state. However, in order to achieve his aims, Constantine employed other instruments, i.e. councils and the exile of bishops. These councils were not at all similar to the councils of the fi rst centuries of Christianity. Due to the increased role of the state, they have more in common with ecumenical councils of the 4th and 5th centuries.

Donatism, Constantine, synod of Rome, council of Arles, North Africa, edict of Milan, late antiquity, dominate, church councils, Christianity in Roman Empire

1. Barnes T. (1975). “The Beginnings of Donatism”. The Journal of Theological Studies, 1975, vol. 26, № 1, pp. 13–22.
2. Barnes T. (2011). Constantine: Dynasty, Religion and Power in the Later Roman Empire. Malden.
3. Birley A. (1987). “Some Notes on the Donatist Schism”. Libyan Studies, 1987, vol. 18, pp. 29–41.
4. Caspar E. (1930). Geschichte des Papsttums, Bd. 1. Tübingen.
5. Dearn A. (2004). “The Abitinian Martyrs and the Outbreak of the Donatist Schism”. The Journal of Ecclesiastical History, 2004, vol. 55, pp. 1‒18.
6. Diligenskii G. (1961). Severnaia Afrika v IV–V vekakh [North Africa in 4th and 5th Centuries]. Moscow (in Russian).
7. Dolbeau F. (ed.) (1992). “La Passio Sancti Donati (BHL 2303b): une tentative d’edition critique”. Studi di Antichita Christiana, 1992, № 48, pp. 251‒267.
8. Drake H. (2011). “Intolerance, Religious Violence, and Political Legitimacy in Late Antiquity”. Journal of the American Academy of Religion, 2011, vol. 79, № 1, pp. 193–235.
9. Fernández Ubiña J. (2013). “The Donatist Confl ict as Seen by Constantine and the Bishops”, in A. Fear, J. Fernández Ubiña, M. Marcos (eds.). The Role of the Bishop in Late Antiquity: Conflict and Compromise. London; New Delhi; New York; Sydney, pp. 31–46.
10. Fournier É. (2016). “Constantine and Episcopal Banishment: Continuity and Change in the Settlement of Christian Disputes”, in J. Hillner, J. Ulrich, J. Engberg (eds.). Clerical Exile in Late Antiquity. New York, pp. 47–65.
11. Frend W., Clancy K. (1977). “When did the Donatist Schism begin?”. The Journal of Theological Studies, 1977, vol. 28, № 1, pp. 104–109.
12. Frend W. (1997). “Donatus ‘paene totam Africam decepit’. How?”. Journal of Ecclesiastical History, 1997, vol. 48, № 4, pp. 611–627.
13. Frend W. (1971). The Donatist Church: A Movement of Protest in Roman North Africa. Oxford.
14. Girardet K. (2010). Der Kaiser und sein Gott: Das Christentum im Denken und in der Religionspolitik Konstantins des Großen. Berlin.
15. Girardet K. (1975). Kaisergericht und Bischofsgericht: Studien zu den Anfängen des Donatistenstreites (313–315) und zum Prozeß des Athanasius von Alexandrien (328–346). Bonn.
16. Grasmück E. (1964). Coercitio: Staat und Kirche im Donatistenstreit. Bonn.
17. Hogrefe А. (2009). Umstrittene Vergangenheit: Historische Argumente in der Auseinandersetzung Augustins mit den Donatisten. Berlin.
18. Kechkin I. (2016). “Raskol’nicheskaia deiatel’nost’ i literaturnye trudy Donata Karfagenskogo” [Schismatic Activities and Literary Works by Donatus of Carthago]. Bogoslovskii vestnik. № 20–21, рp. 169–184 (in Russian).
19. Kraft H. (1955). Kaiser Konstantins religiöse Entwicklung. Tübingen.
20. Kriegbaum B. (1992). “Die Religionspolitik des Kaisers Maxentius”. Archivum Historiae Pontificiae, 1992, vol. 30, pp. 7–54.
21. Kriegbaum B. (1986). Kirche der Traditoren oder Kirche der Martyrer? Die Vorgeschichte des Donatismus. Innsbruck.
22. Lenski N. (2016). “Constantine and the Donatists: Exploring the Limits of Religious Toleration, in M. Wallraff (ed.). Religiöse Toleranz: 1700 Jahre nach dem Edikt von Mailand. Göttingen, pp. 101–139.
23. Lenski N. (2017). “The Signifi cance of the Edict of Milan”, in E. Siecienski (ed.). Constantine: Religious Faith and Imperial Policy. London, pp. 27–56.
24. Maier J.-L. (1987). Le Dossier du Donatisme. T. I: Des origines a la mort de Constance II (303–361). Berlin.
25. Pietri C. (1976). Roma Christiana. Recherches sur l’Église de Rome, son organisation, sa politique, son idéologie, de Miltiade à Sixte III (311–440). Rome.
26. Roethe G. (1937). Zur Geschichte der römischen Synoden im 3. und 4. Jahrhundert. Forschungen zur Kirchen- und Geistesgeschichte, Bd. 11. Stuttgart, 1937.
27. Shaw B. (2011). Sacred Violence: African Christians and Sectarian Hatred in the Age of Augustine. Cambridge; New York.
28. Turner C. (1926). “Adversaria Critica: Notes on the Anti-Donatist Dossier and on Optatus Books I, II”. The Journal of Theological Studies, 1926, vol. 27, pp. 283–296.

Mamontov Andrei

Already in the early Byzantine Empire (4th–6th centuries), beside monasteries and convents, there were certain kinds of co-existence of monastic communities for men and women, i.e. double, mixed and twin-monasteries. These institutions were inherited by the middle and late Byzantine Empire. The aim of this article is to analyse the evidence of the primary sources and to understand what was concealed under the term dipla monasteria, to see if it was equivalent to the modern scholarly concept of “double monasteries” and to introduce the concept of “twin monasteries”. The article also raises the question about the eff ectiveness of measures taken by patriarch Nikephoros I against joint communities of men and women. It analyses the character of communities in the period after Nikephoros. The study draws on a broad range of sources, namely Justinian’s laws, canons of church councils, hagiographic texts, typica. Following the analysis of the sources, the article comes to the conclusion that διπλ¢ μοναστήρια of canons implied mixed monasteries. However, there were a whole range of other variants of co-existence of men and women in a monastic community. The sources contain information about double monasteries and twin monasteries. These were most common in the fi rst period of the iconoclastic movement, but, on the whole, other types of monasticism prevailed. The measures taken by patriarch Nikephoros did not totally eliminate “double” monasteries.

Byzantine Empire, law, monasteries, convents, mixed monasteries, double monasteries, twin monasteries

1. Darrouzès J. (ed.) (1979) Les Regestes des actes du patriarcat de Constantinople. Vol. 1. Fasc. VI. Les regestes 1377–1410. Paris.
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3. Gribomont J. (2003) “Monastery double”. New Catholic encyclopedia, vol. 9, pp. 784–785.
4. Janin R. (1946) “Les monastères du Christ Philanthrope à Constantinople”. Revue des études byzantines, vol. 4, pp. 135–162.
5. Janin R. (1964) “Le monachisme byzantine au Moyen age. Commende et typical (X–XIV siècle)”. Revue des études byzantines, vol. 22, pp. 5–44.
6. Konidaris I. M. (1990) “Die Novelle 123 Justinians und das Problem der Doppelklöster”. Zētēmata byzantinoy kai ekklēsiastikoy dikaioy. Athens, 1, pp. 257‒269.
7. Külzer A. (2008) Ostthrakien (Tabula imperii byzantine, 12). Wien.
8. Laurent V. (ed.) (1971) Les Regestes des actes du patriarchat de Constantinople. Les regestes 1208–1309, Paris, vol. 1, fasc. 4.
9. Leclercq J. (1982) “Feminine Monasticism in the Twelfth and Thirteenth Centuries”. In W. Skudlarek (ed.) The Continuing Quest for God: Monastic Spirituality in Tradition and Transition. Collegeville.
10. Mango C. St. (1982) “Anthusa of Mantineon and the family of Constantine V”. Analecta bollandiana, vol. 100, pp. 401–411.
11. Meester de P. (1948) De monachico statu juxta disciplinam Byzantinam. Roma.
12. Mitsiou E. (2008) “Das Doppelkloster des Patriarchen Athanasios I in Konstantinopel. Historischprosopographische und wirtschaftliche Beobachtungen”. Jahrbuch der Österreichischen byzantinistik, vol. 58, pp. 87–107.
13. Mitsiou E. (2014) “Frauen als Gründerinnen von Doppelklöstern im byzantinischen Reich”. In Female Founders in Byzantium and Beyond. Wien, pp. 333–345.
14. Rigo A. (1995) “Il monte Ganos e isuoi monastery”. Orientalia Christiana periodica, vol. 61, pp. 235–248.
15. Schoell R., Kroll G. (eds.) (1954) Corpus Juris civilis. Vol. 3: Novellae Constitutiones. Berolini.
16. Sinkewicz R. (ed., transl.) (1992) Phioleptos of Philadelpheia. The Monastic discourses. Toronto.
17. Sokolov I. (2003) Sostoianie monashestva v Vizantiiskoi Tserkvi s serediny IX do nachala XIII v. (842–1204) [The State of Monasticism in the Byzantine Church from the Mid-9th century to the Early 13th Century]. Мoscow (in Russian).
18. Stramara D. (1998) “Double Monasticism in the Greek East, IV–VIII c.”. Journal of Early Christian Studies, vol. 6, no. 2, pp. 269–312.
19. Stramara D. (1998) “Double monasticism in the Greek East, VIII–XV c.” The Greek Orthodox Theological Review, pp. 185–202.
20. Talbot A. M. (1991) “Monasteries, double”. The Oxford Dictionary of Byzantium. Oxford.
21. Talbot A. M. (1985) “A Comparison of the Monastic Experience of Byzantine Men and Women”. The Greek Orthodox Theological Review, vol. 30, no. 1, pp. 1–20.
22. Thomas J., Hero A. C. (eds.) (2000) Byzantine Monastic Foundation Documents. A Complete Translation of the Surviving Founders’ Typica and Testaments. Washington.
23. Tsiknopoullos I. (1969) Kypriaka Typika. Nicosia, pp. 3–68.
24. Choras U. (1975) Hē agia monē Areias [The Holy Nunnery of Areias]. Athens (in Greek).

Vankova Anna

*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.

The research is supported by a grant from the Russian Foundation for Fundamental Research (RFBR) “Byzantine monasticism, the 4th-15th cent.: tra-ditions and innovation”.

This article deals with one of the most controversial problems in the history of Britain in the Early Modern Time. Hardly any personality of this period provoked such heated debates among historians and contradictory assessments of contemporaries as King James II Stuart. He was the last Catholic on the British throne. The main aim of this article is to identify the main direction of church reforms of this monarch, show the confessional groups that benefi ted from this direction and who considered themselves aggrieved. The article also attempts to identify the reasons for the “black legend” of James II as a blood-covered representative of Counter-Reformation. Based on a large evidence of sources, the article proves that James II strived after a broad religious tolerance rather than elimination of Protestantism in his reign. One of the conclusions is that in the 17th century the Catholic community in England and Scotland was so small that did not pose any threat to the confessional system dominating in each of these countries (Anglicanism in England, Presbyterian Church in Scotland). Persecution of Catholics was a remnant of Reformation, which should have been overcome for the sake of overcoming political tension in Britain’s society. The article identifi es the main stages in church reforms of James II, his strategy in the religious question, and sheds light on the attempts to fi nd at least temporary allies. The main conclusion of the article is that the vision of James II was broader than that of his contemporaries and that he was ahead of his time (the emancipation of the Catholics only took place in Great Britain in the late 18th — early 19th centuries), which was the reason why his contemporaries did not understand him. Besides, the social basis of the king was very limited. All these factors led to the overthrow of James II during the Glorious Revolution of 1688‒1689.

James II Stuart, William Penn, Reformation, Counter-Reformation, church reforms, Catholicism, Anglican Church, Presbyterians, Quakers, Batistes, Millenarians, religious minorities, mass, Test-Acts, penal laws

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Stankov Kirill

*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 analyses the narrative sources and epigraphic monuments of Muscovite Russia which are related to various cases of violent (“vain”) death (drowning, murder, etc.); these were traditionally regarded as an obstacle to being buried in a Christian cemetery and to the subsequent church commemoration. The data registered by ethnographers in the latter half of the 19th — 20th centuries made them believe that these views were leftovers of heathendom. The article draws on epitaphs of the 16th — early 18th centuries as well as on epistles of hierarchs of the Russian Orthodox Church and draws a conclusion about the absence of obstacles to being buried in a cemetery and to a regular commemoration of those who died a violent death. Besides, inscriptions on funerary crosses set up on the place of death symbolised martyrdom. The sources analysed allow us to believe that the death while being in czar’s service came to be regarded as one of the basic values of those in service since the 1560s. Moreover, my conclusion is that the superstitions in question are not related to heathendom. They originated in Christian times and were gradually overcome in the culture of commemoration during the 16th — 17th centuries being preserved in the background of the people’s consciousness.

epigraphy of Muscovite Russia; funerary ceremonies; violent death; the dead; ceremonies of funerals and commemoration; paganism; Christian superstitions

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2. Avdeev A. (2006). “K voprosu ob ierusalimskoi simvolike drevnerusskikh pogrebal’nykh pamiatnikov” [On the Question of Jerusalem Symbolism of Old Russian Funerary Monuments]. Voprosy epigrafiki, 2016, vol. 1, pp. 202–215 (in Russian).
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4. Alekseev A. (2002). Pod znakom kontsa vremen: Ocherki russkoi religioznosti kontsa XIV — nachala XVI v. [Under the Sign of the End of Time. Essays on Russian Religiosity of the the Late 14th — Early 16th Centuries]. St Petersburg (in Russian).
5. Avdeev A. (2012). “K istorii starorusskoi epitafi i: Nadgrobie kniazia Fedora Ivanovicha Troekurova” [On the History of Old Russian Epitaph: The Monument of Prince Fedor Ivanovich Troekurov], in XIII Tikhomirovskie kraevedcheskie chteniia. K 150-letiiu so dnia rozhdeniia Ilariona Aleksandrovicha Tikhomirova. Materialy nauchnoi konferentsii. Yaroslavl’, 21–22.10.2011 [13th Tikhomirov’s Workhop in Local History. 150th Anniversary of Ilarion Alelsandrovich Tikhomirov. Conference Proceedings. Yaroslavl, 21‒22.10.2011], Yarloslavl, pp. 209–222 (in Russian).
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7. Berkovich V., Egorov K. (2017). Moskovskoe belokamennoe nadgrobie: Katalog [Muscovite White Gravestones: Catalogue]. Moscow (in Russian).
8. Bulychev A. (2005). Mezhdu sviatymi i demonami [Between the Saints and the Demons]. Moscow (in Russian).
9. Dergacheva I. (2004). Posmertnaia sud’ba i «inoi mir» v drevnerusskoi knizhnosti [Fate after Death and the “Other World” in Old Russian Booklore]. Moscow (in Russian).
10. Dergacheva I. (2011). Drevnerusskii Sinodik. Issledovaniia i teksty [Old Russian Synodic. Studies and Texts]. Moscow (in Russian).
11. Erusalimskii A. (2010). “Mezhdu kanonizirovannymi i demonizirovannymi: kazni Ivana Groznogo v kul’turno-simvolicheskoi interpretatsii” [Between the Consecrated and the Demonised: Executions of John the Terrible in Cultural and Symbolic Interpretation], in A. Chubar’ian, S. Luchitskaia (eds.). Odissei: Chelovek v istorii. Puteshestvie kak istoriko-kul’turnyi fenomen [Odysseus. Man in History. Travels as a Historical and Cultural Phenomenon]. Moscow, pp. 361–390 (in Russian).
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13. Iaganov A. (2011). “Po povodu proiskhozhdeniia pamiatnogo kresta po striapchemu S. M. Pustoshkinu” [On the Origin of the Commemoration Cross for S. M. Pustoshkin]. Voprosy epigrafiki, vol. 5, pp. 362–369 (in Russian).
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21. Nikolaeva S. (2013). “Pominaniia voinov, zhertv voennykh deistvii i repressii kak otrazhenie sotsial’noi funktsii monastyrei” [Commemoration of Warriors, Victims of Military Confl icts and Repressions as a Refl ection of the Social Function of Monasteries], in Sofiis’ki chitannia, Kiev, pp. 117–127 (in Russian).
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32. Vainshtein E., Bat’ianova S. (eds.) (2005). Miller G.-F. Istoriia Sibiri [History of Siberia], vol. 3. Moscow (in Russian).
33. Veletskaia N. (1978). Iazycheskaia simvolika slavianskikh arkhaicheskikh ritualov [Pagan Symbolism of Archaic Slavonic Rites]. Moscow (in Russian).
34. Vlasov A. (2010). Zhitiinye povesti i skazaniia o sviatykh iurodivykh Prokopii i Ioanne Ustiuzhskikh [Vitae and Narratives on the Saints Prokopiy and Ioann of Ustyug]. St Petersburg (in Russian).
35. Zolotov Iu. (1960). “Kamennyi krest XVII v. so stantsii Zhilevo” [Stone Cross of the 17th Century from Station Zhilevo]. Soviet Archaeology, 1960, vol. 3, pp. 333–335 (in Russian).

Avdeev Alexander

*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 deals with a collective portrait of graduates of naval military and educational institutions of Russia in the 18th century. It is based on the analysis of biographical data collected during preparation of a dictionary devoted to naval offi cers that contains the dates of birth and death, places of birth and death, time of study in military and educational institutions, number of people in possession, brief data on the service as well as indications of sources. In order to compile this reference book, a large layer of documents has been used, i.e. service records and offi cial lists, offi ce materials, lists of offi cers, information from periodicals and reference books on the genealogy of the nobility. Unpublished documents on this topic have been preserved in St Peterburg’s Russian Naval Archive and Russian State Historical Archive, as well as in Moscow’s Russian State Archive of Ancient Acts and Russian State Military Historical Archive. The object of the analysis is prosopographic data on naval offi cers of Russia who were in the navy in the 18th century, though not on everybody. Primarily, these are persons who obtained education in Russian military naval educational institutions (Moscow Navigation School, St Petersburg Naval Academy, Naval Cadet Corps) and continued service in the navy, excluding military artillerists. Small number of wealthy landowners and prevalence of petty servicemen demonstrate that naval service was not prestigious with Russian nobility. Quite a high proportion of those who obtained the rank of the general demonstrates the same, however strange it may seem.

naval officers, elite, general officers, nobility, career advancement, social status, Naval Cadet Corps

1. Faizova I. (1999). «Manifest o vol’nosti» i sluzhba dvorianstva v XVIII stoletii [“Manifesto of Liberty” and Service of Nobility in the 18th Century]. Moscow (in Russian).
2. Fediukin I. (2015). “Graf A. I. Osterman i proekt reformirovaniia Morskoi akademii” [Count A. I. Osterman and the Proejct of Reforms in the Naval Academy], in “Reguliarnaia akademiia uchrezhdena budet…”: Obrazovatel’nye proekty v Rossii pervoi polovine XVIII veka [“The Regular Academy is to Be Founded...” Educational Projects in Russia in the First Half of the 18th Century]. Moscow, pp. 176–218 (in Russian).
3. Shepukova N. (1964). “Ob izmenenii dushevladeniia pomeshchikov Evropeiskoi Rossii v pervoi chetverti XVIII — pervoi polovine XIX v.” [On Changes in the Number of People in Possession of Landowners of European Russia in the First Quarter of the 18th — First Half of the 19th Centuries”]. Ezhegodnik po agrarnoi istorii Vostochnoi Evropy, 1963, Vilnius, pp. 402–419 (in Russian).
4. «Skaski» elizavetinskoi Rossii (Opros sanovnikov, sotrudnikov gosuchrezhdenii, pridvornykh pri dvore Elizavety Petrovny, 1754–1756 gg.) [“Skaski” of Elizabethan Russia: Interrogating High Officials, Civil Officers, Courtiers in the Court of Elizaveta Petrovna, 1754‒1756]. Rossiiskii arkhiv: Istoriia Otechestva v svidetel’stvakh i dokumentakh XVIII—XX vv., vol. 15, Moscow, pp. 64–168 (in Russian).

Feofanov Alexander

*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 deals with the development of views of the closest milieu of Great Duchess Elena Pavlovna on the establishment of Krestovozdvizhenskaya community of sisters of mercy, which was the fi rst in Russia. The community created by Elena Pavlovna from its fi rst days came to be in the focus of public attention and found its place in military actions of the hardest time of the Crimean War (1853‒1856). Originally, the community was conceived as a place of training of female medical staff for providing help during military campaigns, but its further fate was unclear. Elena Pavlovna was offered a number of projects of the subsequent arrangement of the community, the fi rst of which was the project by N. I. Pirogov. From Western Europe she received statutes of various female Catholic orders and Protestant communities of female deacons. She requested Revd. Ioann Yanyshev, E. M. Bakunin, N. L. Zaytsev and others to examine the West European tradition of women’s service. The long search for the ways of developing Krestovozdvizhenskaya community has led Elena Pavlovna to the idea of revival of the service of ancient female deacons, but this idea was not supported by people around her. The fi nal statute of the community was adopted only in 1870, after 16 years since it had been established. The aim of the community was not solely to offer medical care, but also to serve for free the poor, the impoverished, orphans, the imprisoned, to teach children from poor families and to exercise Christian mercy.

sisters of mercy, Krestovozdvizhenskaya Community of Sisters of Mercy, congregation of sisters of mercy, Protestant community of female deacons, Russian Empire, Grand Duchess Elena Pavlovna, N. I. Pirogov, E. M. Bakunina, E. F. Raden, Russian Red Cross Society

1. Borzyh A. (2015) “Deyatel'nost' rossijskih sester miloserdiya v period Krymskoj vojny (1853-1856)” [“Activities of Russian sisters of mercy during the Crimean war (1853-1856)”]. Ezhegodnaya bogoslovskaya konferenciya Pravoslavnogo Svyato-Tihonovskogo gumanitarnogo universiteta [Annual theological conference of St. Tikhon's Orthodox University], 2015, Vol. 25, P. 228-230 (in Russian).
2. Harlamov E., Sklyarova E., Semyonova N. (2017) “Sluzhenie obshchestvu rossijskih sestyor miloserdiya (k 150-letiyu Rossijskogo Krasnogo Kresta)” [“Service to the society of Russian sisters of mercy (to the 150th anniversary Of the Russian Red Cross)”]. Gumanitarnye i social'no-ehkonomicheskie nauki [Humanities and socio-economic Sciences], 2017, Vol. 2(93), P. 91-96 (in Russian).
3. Kaspruk L., Snasapova D., Zhakupova G. (2014) “Istoriko-medicinskie aspekty stanovleniya instituta sester miloserdiya v Rossii kak razvitie idej N. I. Pirogova” [“Historical and medical aspects of the formation of the Institute of sisters of mercy in Russia as the development of ideas N. I. Pirogova”]. Magistra vitae: ehlektronnyj zhurnal po istoricheskim naukam i arheologii [Magistra vitae: electronic journal of historical Sciences and archaeology]. 2014, Vol. 12 (341), P. 43-47. (in Russian)
4. Mel'nikova L. (2009) “Krestovozdvizhenskaya obshchina sester popecheniya o ranenyh kak proobraz Krasnogo Kresta” [“Holy cross community of sisters of care for the wounded as a prototype of the Red Cross”], Rossijskaya istoriya [Russian history], 2009, Vol. 5, P. 119-134 (in Russian).
5. Mokeev S. (1946) “Sestry miloserdiya Krestovozdvizhenskoj obshchiny v Sevastopol'skoj oborone” [“Sisters of mercy of the Holy cross community in Sevastopol defense”], Medicinskaya sestra [Medical sister], 1946, Vol. 9-10, P. 18-20 (in Russian).
6. Shchupak B. (1963) “Sestry miloserdiya v Krymskuyu vojnu” [“Sisters of mercy in the Crimean war”] Medicinskaya sestra [Medical sister], 1963, Vol. 4, P. 58-60.
7. Sokolova V. (2013) “Organizaciya obshchin sester miloserdiya Rossijskogo obshchestva Krasnogo Kresta (1854-1918 gg.)” [“Organization of communities of sisters of mercy Of the Russian Red Cross society (1854-1918)”], Clio, 2013, Vol. 4(76), P. 42 (in Russian).
8. Suslov V. (1969) “Pirogov i pervye medicinskie sestry (k 85-letiyu so dnya smerti N. I. Pirogova)” [“Pirogov and the first nurses (to the 85th anniversary of N. I. Pirogov’s death)”], Medicinskaya sestra [Medical sister], 1969, Vol. 6, P. 56–57 (in Russian).
9. Tkachev S. (1952) “N. I. Pirogov i pervye sestry (k 70-letiyu so dnya smerti N. I. Pirogova)” [“N. I. Pirogov and the first sisters (to the 70th anniversary of N. I. Pirogov’s death)”], Medicinskaya sestra [Medical sister], 1952, Vol. 2, P. 3-5 (in Russian).
10. Cvelev Yu., Abashiv V., Shmidt A. (2010) “K 200-letiyu so dnya rozhdeniya N. I. Pirogova zhenskij trud na vojne. Sestry miloserdiya v Krymskoj (1853-1856 g.) vojne. Ekaterina Bakunina. Dasha Sevastopol'skaya (Mihajlova)” [“To the 200th anniversary of the birth of N. I. Pirogov women's work in the war. Sisters of mercy in the Crimean (1853-1856) war. Ekaterina Bakunina. Dasha Sevastopol'skaya (Mikhailova)”], Zhurnal akusherstva i zhenskih boleznej [Journal of obstetrics and women's diseases], 2010, Vol. 59 (2), P.100-108 (in Russian).
11. Vtulkina A. (2016) “Rol' Krestovozdvizhenskoj obshchiny sester miloserdiya v gody Krymskoj vojny 1854-1856 gg.” [“The role of the Holy cross community of sisters of mercy during the Crimean war of 1854-1856”], Vestnik nauki i obrazovaniya [Bulletin of science and education], 2016, Vol. 4(16), P. 30-32 (in Russian).
12. Zhukova L. (2015) “Deyatel'nost' Krestovozdvizhenskoj obshchiny sester popecheniya o ranenyh vo vremya Krymskoj vojny (k 160-letiyu sozdaniya)” [“Activities of the Holy cross community of sisters of care for the wounded during the Crimean war (to the 160th anniversary of creation)”], Byulleten' nacional'nogo nauchno-issledovatel'skogo instituta obshchestvennogo zdorov'ya imeni N. A. Semashko [Bulletin of the national research Institute of public health named after N. A. Semashko], 2015, Vol. 3, P. 72-73 (in Russian).

Efimushkina Ekaterina

The “Story of my Life” by Georgiy Gapon was published in English in Great Britain in November 1905 and was simultaneously translated into French and Russian. This book has been often used ever since in describing the course of events in St. Petersburg on January 9, 1905. The editor of the Soviet edition of the book, A. S. Shilov, paid attention to the fact that the description of the events of January 9 was largely based on publications from Russian emigrant revolutionary newpapers. However, the authenticity of the book was never questioned. Detailed examination of the English original and its comparison with the Russian version of the book demonstrate that the English text is entirely based on a careful compilation of numerous texts from contemporary English, French and Russian newspapers and magazines. It contains inconsistencies as to the basic facts of Gapon’s biography. The text was written by the English author George Perris with collaboration with his Russian colleague David Sockice. Both were members of the Society of Friends of Russian Freedom and were actively involved in the Russian revolutionary movement. The book was presented to the public as an authentic autobiography of Gapon. The publication of the book was part of propaganda eff orts to consolidate in public opinion the version of events of January 22 created by British and French newspapers and to counterbalance the offi cial Russian explanation of the nature of the riot on January 9, 1905.

G. Gapon, Bloody Sunday, George Perris, David Soskice, propaganda, revolutionary movement, newspapers

1. Alston Ch. (2014) Tolstoy and His Disciples. The History of a Radical International Movement. London; New-York.
2. Gapon G. (1925) Istoriia moei zhizni [The Story of My Life]. Berlin (in Russian).
3. Gapon G. (1926) Istoriia moei zhizni [The Story of My Life]. Leningrad (in Russian).
4. Gomme R. (2003) George Herbert Perris 1866‒1920. The Life and Times of a Radical. Oxford.
5. Hollingsworth B. (1970) “The Society of Friends of Russian Freedom: English Liberals and Russian Socialists, 1890‒1917”. Oxford Slavonic Papers. New Series, 1970, vol. 5, pp. 45‒64.
6. Hollingsworth B. (1976) “David Soskice in Russia in 1917”. European History Quarterly, 1976, vol. 6, pp. 73‒97.
7. Ivanova N. (1967) “Russkaia revolutsionnaia emigratsiia i razvitie russko-angliiskikh obschestvennykh sviazei v 80–90-е gody XIX veka” [Russian Revolutionary Emigration and the Evolution of Russian-English Public Relations in the 1880-1890s]. Uchenye zapiski Kurskogo pedagocheskogo instituta, 1967, vol. 43/1, pp. 81‒113 (in Russian).
8. Potolov S. (2002) “Zagadka “D.S.”. Istoriia odnogo poiska” [The Puzzle of “D.S.”. A History of One Search], in Istoriia glazami istorikov, St. Petersburg, pp. 329–342 (in Russian).
9. Pushkareva I. (2008) “Krovavoe voskresenie 9 ianvaria 1905 g. v Rossii” [Bloody Sunday of 9 January 1905 in Russia], in Trudy Instituta Rossisskoi Istorii RAN, vol. 7, pp. 74‒102 (in Russian).
10. Soloviev I. (2005) “Delo Georgiia Gapona” [The Case of Georgiy Gapon]. Tserkov i Vremia, 2005, vol. 2 (31), pp. 199‒211 (in Russian).

Kremenetski Konstantin

*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 examines a short fragment of Alexander Grin’s novel The Shining World, in which the writer employs Christian symbols. This is not typical of his literary works and incorporates this fact in the context of the writer’s biography. Indeed, those who deal with Grin’s texts (particularly specialists in literary studies) analyse the novel with no connection to the writer’s life after the revolution of 1917 and regard Grin as a non-religious person, making the evaluation of the writer’s religious views too complicated and tracing in his heroes some features of demonism and militant atheism. Such approach is hardly viable. Evidence of the contemporaries demonstrate that under the infl uence of his family (the writer’s second spouse, Nina Grin, and her mother were religious persons), as well as not supporting repressions against the Orthodox church, Grin returns to the church, which is indirectly evidenced by the fragment from the novel The Shining World, which poses certain diffi culties as to its interpretation. Grin’s faith is simple in a childlike manner, and traditional. His contemporaries’ memoirs also confirm this. It should also be noted that two days before his death, Grin asked to call for a priest and had a confession.

Alexander Grin, faith, church, repressions, intelligentsia, The Shining World, Nina Grin

1. Iablokov E. (1991). “Aleksandr Grin i Mikhail Bulgakov (romany «Blistaiushchii mir» i «Master i Margarita»)” [Alexander Grin and Mikhail Bulgakov (the novels “The Shining World” and “Master and Margarita”. Filologicheskie nauki. № 4 (in Russian).
2. Kovskii V. (1962). Romanticheskii mir Aleksandra Grina [Alexander Grin’s Romantic World]. Moscow (in Russian).
3. Levandovskii A. (2005). “Kak popast’ v Zurbagan, ili Pobeg s vertikali” [How to Find One’s Way to Zurbagan, or Excape from the Vertical], in Levandovskii A. A. Pobeg s vertikali, Pskov (in Russian).
4. Mikhailova L. (1982). Aleksandr Grin: zhizn’, lichnost’, tvorchestvo [Alexander Grin: Life, Personality, Literary Works]. Moscow (in Russian).
5. Pervova Iu. (2015). Dve sud’by: Aleksandr i Nina Grin [Two Fates: Alexander and Nina Grin]. Feodosiia; Moscow (in Russian).
6. Platonov A. (1970). “Rasskazy Aleksandra Grina” [Alexander Grin’s Short Stories], in Platonov A. P. Razmyshleniia pisatelia [The Writer’s Thoughts]. Moscow (in Russian).
7. Shcheglov M. (2001). “Korabli Aleksandra Grina” [Alexander Grin’s Ships], in Na poldorogi. Slovo o russkoi literature [Middle of the Way: A Word on the Russian Literature]. Moscow (in Russian).
8. Tsar’kova Iu. (2003). “Ispytanie chuda: roman Aleksandra Grina «Blistaiushchii mir»” [Trial of the Miracle: Alexander Grin’s Novel The Shining World]. Voprosy literatury, 2003, vol. 5, pp. 303–316 (in Russian).
9. Varlamov A. (2005). Aleksandr Grin. Moscow (in Russian).
10. Vikhrov V. (1965). “Rytsar’ mechty” [The Knight of a Dream], in Grin A. S. Sobranie sochinenii [Collected Works]. Moscow (in Russian).

Levandovsky Andrey

*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 publication represents a Russian translation of the Greek version of the Life of St. Onnophrius with commentary. This version was published by V. Latyshev as part of the so-called Byzantine imperial menologium of the 10th century. The text is a shortened version and a literary adaptation of the initial version of the Life. However, it preserves all the episodes of the original text. In its style (Type VI), this version is different from all the types identifi ed earlier. It is different from narratives I‒IV due to its greater sophistication; at the same time, it is simpler than the grandiloquent style of the version of Nikolaos Sinaites (Type V).

Life of St. Onnophrius the Great, V. Latyshev, hagiography, Egyptian monasticism, history of Byzantine literature

1. Lampe G. W. H. (1961) A Patristic Greek Lexicon. Oxford.
2. Voitenko A. (2015) “Grecheskie redaktsii Zhitiia sv. Onufriia Velikogo i arkhiv o. Zhozefa Paramelia” [Greek Versions of Life of St. Onnophrius the Great and the Archive of Revd. Joseph Paramelle]. Vestnik PSTGU. Ser. II: Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi, 2015, vol. 4 (65), pp. 37–49 (in Russian).
3. Voitenko A. (2015) “Kratkaia versiia Zhitiia sv. Onufriia Velikogo (BHG 1381f)” [Short Version of Life of Onnophrius the Great (BHG 138f)]. Vestnik PSTGU. Ser. II. Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi, 2015, vol. 5 (66), pp. 63–66 (in Russian).
4. Voitenko A. (2015) “Istoriia o sviatom Onufrii Velikom (BHGa 2330a)” [History of St. Onnophrius the Great (BHGa 2330a)]. Dialog so vremenem, 2015, vol. 52, pp. 369–383 (in Russian).
5. Voitenko A. (2016) “Razlichie v dne pamiati sv. Onufriia Velikogo” [Diff erence in the Commemoration Day of St. Onnophrius the Great]. Vestnik PSTGU. Ser. II: Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi, 2016, vol. 1 (68), pp. 7–19 (in Russian).

Voytenko Anton

*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.