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

This article is devoted to archpriest Prokopy Vasilyevich Gromov from Irkutsk, the church historian and spiritual writer, the author of the fi rst general works on the history of Orthodoxy in the east of the Russian Empire. Gromov’s personality and scientifi c activity aroused steady interest among Siberian historians and experts in local history. However, a bibliography of his works and their study is not completed. In particular, a complex of works related to the topic of Kamchatka needs a systematic description. This article gives a bibliographic review and a brief analysis of these works. It provides data about their evaluation by the contemporaries (censors, reviewers) and looks at the attitude to them in current historiography of the region. The conclusion is that the specifi city of Gromov’s historical narrative is due to a combination of historical and memoiristic discourses, while the recurrent theme of works on Kamchatka is a narrative about St. Innokenty. Archpriest Gromov’s works are particularly signifi cant from historical and spiritual points of view because this narartive is based on his personal experiences. The article mainly draws on materials of East-Siberian periodicals and regional archives.

Kamchatka, archpriest P. V. Gromov, St. Innokenty (Veniaminov), studies in church history, memoirs, spiritual writers

1. Akulich O., Kriuchkova T., Polunina N. (eds.) (2008) “Vo imia Spasa Nerukotvornogo Obraza: Dokumental’noe povestvovanie o zhizni pervogo kamennogo khrama goroda Irkutska. 1706–2006” [“In the Name of the Saviour of the Image Not Made by Hand: Documentary Narrative on the Life of the First Stone Church of the City of Irkutsk. 1706‒2006]. Irkutsk, pp. 324–335 (in Russian).
2. Isaev A. (2011) “Prokopii Vasil’evich Gromov: 200 let so dnia rozhdeniia” [P. V. Gromov: 200th Anniversary]. Priangar’e: gody, sobytiia, liudi: Kalendar’ znamenatel’nykh i pamiatnykh dat Irkutskoi oblasti na 2002 g. Vol. 34, Irkutsk, pp. 129–135 (in Russian).
3. Kostanov A. (2007) Dokumental’naia istoriia Sibiri. XVII — seredina XIX v.: Istorikoarkhivovedcheskoe issledovanie [Documentary History of Siberia. 17th — Mid-19th Centuries: Historical and Archival Study]. Vladivostok (in Russian).
4. Kulikauskene N. (2012) “«Chest’ i khvala Irkutskogo dukhovenstva»: protoierei Prokopii Vasil’evich Gromov” [“Honour and Glory of Irkutsk Clergy”: Archpriest P.V. Gromov], in Kulikauskene N. Proshloe — budushchemu [From the Past to the Future]. Irkutsk, pp. 144–170 (in Russian).
5. Kuskov V. (1970) “Kraeved Prokopii Gromov” [Expert in Local History P. Gromov]. Kraevedcheskie zapiski. Vol. 2, Petropavlovsk-Kamchatskii, pp. 124–133 (in Russian).
6. Mel’nikova S., Kriuchkova T., Vorob’eva E., Sukhanova N., Shilov D. (eds.) (2016) Pravoslavnye dukhovnye pisateli Vostochnoi Sibiri XVIII — nachala XX veka: Materialy k biobibliografi cheskomu slovariu [Orthodox Spiritual Writers of East Siberia of the 18th — Early 20th Centuries: Materials for a Bio- and Bibliographic Dictionary]. Irkutsk (in Russian).
7. Shinkareva A. (2009) Ocherki istorii izdatel’skogo dela i pechati Irkutska (1785–1920) [Essays in the History of Publishing and Printing in Irkutsk (1785‒1920)]. Irkutsk (in Russian).

Melnikova Sofya

*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.

Article is prepared with financial support of the Russian Federal Property Fund. The project No. 16-04-00434 "Orthodox Spiritual Writers of Eastern Siberia XIX – the beginnings of the 20th centuries. Biobibliographic Dictionary".

This article examines (with Vladimirskaya Guberniya as an example) relations between the Orthodox clergy and those monarchist parties that emerged in the years of the fi rst Russian revolution. Despite the desire of Russian monarchists to maintain the “dominance of the Orthodox Church”, the majority of the clergy were negatively disposed towards the emergence of monarchist (right-wing, Black Hundred) parties. Among the factors that determined this attitude, the following should be highlighted: growth of disaff ection across the clergy because of their poverty (particularly in rural areas); growth of bureaucracy in the church and successful propaganda of revolution; position of Holy Synod which did not approve the participation of the clergy in political activities including those monarchist; pressure on the clergy from the political opposition that did not hesitate to employ dirty methods to achieve their aims; fi nally, personal political tastes of the archbishop of Vladimir, who kept a distance from rightists. After the position of Holy Synod had changed and a new bishop came to offi ce in the diocese (who did not conceal his monarchist opinions), the number of priests sympathising with the right wing started to increase. However, in contrast to the south-western outskirts of the Empire, where the Orthodox clergy supported the right wing en masse, in Vladimirskaya Guberniya one cannot speak about any close collaboration between monarchists and the clergy, apart from singular cases when priests joined right-wing organisations.

Vladimirskaya Guberniya, monarchist parties, Orthodox Church, Union of the Russian People, First Russian Revolution, World War I

1. Klibanov A. (ed.) (1989) Russkoe Pravoslavie: vekhi istorii [Russian Orthodoxy: Milestones of History]. Moscow (in Russian).
2. Ol’denburg S. (1992) Tsarstvovanie imperatora Nikolaia II [The Reign of Emperor Nicholas II]. Moscow (in Russian).
3. Polunov А. (1998) “Konstantin Petrovich Pobedonostsev — chelovek i politik” [Konstantin Petrovich Pobedonostsev as a Person and Politician]. Otechestvennaia istoriia. Vol. 1, pp. 42‒55. (in Russian).
4. Stepanov S. (1987) “Chislennost’ i sostav chernosotennykh soiuzov i organizatsii” [Number and Line-Up of Black-Hundred Societies and Organisations], in Politicheskie partii Rossii v period revoliutsii 1905‒1907 gg.: Kolichestvennyj analiz [Political Parties of Russia during the Revolution of 1905‒1907: Quantitative Analysis]. Moscow, pр.184‒243 (in Russian).
5. Zyiyanov P. (1975) “Pravoslavnaia tserkov’ v bor’be s pervoi russkoi revoliutsiei” [“Orthodox Church in the Struggle against the First Russian Revolution”]. Istoricheskie zapiski, 1975, vol. 95, pр. 314‒355 (in Russian).
6. Zyrianov P. (2002) Russkie monastyri i monashestvo v nachale XX veka [Russian Monasteries and Monks in the Early 20th Century]. Moscow (in Russian).

Omeliyanchuk Igor

*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 motives and scale of murders of the clergy in the period of “red terror” in South Russia in 1918‒1919 as well as with the attitude of the population to these events. Numerous facts of atrocities against the clergy are classifi ed in accordance with the reason, way, and accompanying circumstances. Local Soviet authorities were much better disposed to the clergy and even protested against monstrous terrorist activities of the Red Army. Murders were committed because of false information and rumours, when the priest’s duties were carried out, during peacekeeping mission. The reasons for murders were often not indicated, but the circumstances of murders connected with specifi c cruelty and atrocity, both when the victims were alive and after death, devastation of churches and sacred objects show that the reasons are to be looked for in the sphere of mentality. Through the destruction of the clergy the entire system of moral values was being destroyed. The terror was establishing other values and was making free brutal tendencies in the population, previously constrained by Christian standards. This contributed to moral decay. However, the attitudes of the population to the ongoing terrorism ware not uniform, as there were those who took part in the murders and those who served as a restraining factor because the new authorities were afraid to cause outrage in that part of the population who supported the clergy. The article comes to the conclusion that the “red terror” towards the church had a chaotic, spontaneous, irrational and large-scale character. It did not represent a repressive response, a defensive or precautionary measure, because there were no grounds for these. It was carried out against peaceful population, out of any legal dimension, and had features of Lynch’s law, banditism, and mass hysteria.

orthodox clergy, persecutions on Church, the special commission to Investigate crimes of Bolsheviks led by Commander in Chief of the Army in the South of Russia, a source of Church history, Civil war, "red terror", archbishop Mitrofan (Simashkevich), bishop Germogen (Maximov).

1. Biriukova Iu. (2017) “Dokumenty Osoboi komissii po rassledovaniiu zlodeianii bol’shevikov pri Glavnokomanduiushchem vooruzhennymi silami na Iuge Rossii kak istochnik po istorii Russkoi Pravoslavnoi Tserkvi” [Documents of the Ad Hoc Committee on Investigation of Crimes of Bolsheviks under Commander-in-Chief of Armed Forces of the South of Russia as a Source for the history of Russian Orthodox Church]. Vestnik PSTGU. Ser. II: Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi. 2017, vol. 79, pp. 55–67 (in Russian) .
2. Kiiashko N. (2016) “Sistema tserkovnogo upravleniia i polozhenie dukhovenstva na Iuge Rossii v 1918–1919 gg.” [System of Church Administration and the Position of the Clergy in South Russia in 1918‒1919]. Materialy VIII Mezhdunarodnoi nauchno-bogoslovskoi konferentsii studentov SPbDA [Proceedings of the 8th International Conference in Theology of Students of St. Petersburg Theological Academy]. St. Petersburg, pp. 226–233 (in Russian).
3. Kiiashko N. (2018) “Krasnyi terror v gody Grazhdanskoi voiny na Kubani: Novye dokumenty i materialy” [Red Terror in the Years of the Civil War in Kuban’ Region: New Documents and Materials]. Nasledie vekov, 2018, vol. 2, pp. 28–35; available at http://heritage-magazine.com/wp-content/uploads/2018/06/2018_2_Kiyashko.pdf (07.10.2018) (in Russian).
4. Mironenko S. (ed.) (2004) Fondy Gosudarstvennogo arkhiva Rossiiskoi Federatsii po istorii belogo dvizheniia i emigratsii: Putevoditel’ [Repository of the State Archive of Russian Federation for the History of the White Movement and Emigration: Handbook], vol. 4. Moscow (in Russian).

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.

This paper is devoted to the League of Churches, a unique integration project of the Constantinople Patriarchate which had been actively developed since 1919. The League of Churches is an organisation modelled on the League of Nations. In the early 1920s it was incorporated into the context of the actively developing idea of Constantinople as the “pivot of the world’s Orthodoxy” and was also a result of the post-war pacifi sm. In Russian historiography, scholars who encounter the phenomenon of the League of Churches usually confi ne themselves to only one document, i.e. the Encyclical of the Patriarch of Constantinople dated January 1920. The aim of this article is to introduce new sources on this topic and to attract scholarly attention to it. It draws on the analysis of foreign materials that were little used by Russian scholars before and examines the League of Churches in two perspectives, namely as a supranational ecclesiopolitical organisation supposed to provide a spiritual foundation for the implementation of the Greek “Great Idea” in Asia Minor, and, secondly, as a purely ecclesiastical project of an international organisation for establishing a dialogue between Christian denominations. The conclusion of the article is that the League of Churches came to be most viable just as an ecumenical project, in the fi rst hand designed to forge links of the Constantinople Patriarchate with international community, with the help of which Phanar was planning to survive in conditions of strong pressure from the authorities of Republican Turkey on the Orthodox church.

Patriarchate of Constantinople, League of Churches, League of Nations, Phanar, integration, Ecumenism, Megali Idea, Paris Peace Conference, Encyclical of 1920, koinonia, Faith and Order, Life and Work, Episcopal Church of the United States

1. Alexandris A. (1992) The Greek Minority of Istanbul and Greek-Turkish Relations 1918–1974. Athens.
2. van der Bent A. J. (1994) Historical Dictionary of Ecumenical Christianity. Metuchen.
3. Ermilov P. (2016) “Diskussii kontsa XIX — pervoi poloviny XX v. o prave sozyva Vsepravoslavnogo sobora” [Discussions of the Late 19th — First Half of the 20th Centuries about the Right to Convene a Pan-Orthodox Council]. Gosudarstvo, religiia, tserkov’ v Rossii i za rubezhom. Vsepravoslavnyi sobor: podgotovka, povestka, kontekst, 2016, vol. 1, pp. 308–332 (in Russian).
4. Fomin A. (2010) Voina s prodolzheniem. Velikobritaniia i Frantsiia v bor’be za «osmanskoe nasledstvo» 1918–1923 [War with a Continuation. Great Britain and France in the Struggle for the Ottoman Succession, 1918‒1923]. Moscow (in Russian).
5. Gerd L. (2006) Konstantinopol’ i Peterburg. Tserkovnaia politika Rossii na pravoslavnom vostoke (1878–1898) [Constantinople and Petersburg. Church Policy of Russia in the Orthodox East]. Moscow (in Russian).
6. Gerd L. (2017) “Anglikanskaia Tserkov’ i Konstantinopol’skaia patriarkhiia v kontse XIX — nachale XX vv.” [Anglican Church and Constantinople Patriarchate in the Late 19th — Early 20th Centuries]. Khristianskoe chtenie, 2017, vol. 1, pp. 351–368 (in Russian).
7. Kamouzes D. (2011) “Apo “Soteras tes phyles”, “Euergetes ton Tourkon”: O Benizelos kai e ethnikistike egetike omada ton Romion tes Konstantinoupoles, 1918–1930”. Deltio Kentrou Mikrasiastikon Spoude, 2011, vol. 17, Athens, pp. 151–193 (in Greek).
8. Özdalga E. (ed.) (2006) The Last Dragoman: Swedish Orientalist Johannes Kolmodin as Scholar, Activist, and Diplomat. Istanbul.
9. Petrunina O. (2010) Grecheskaia natsiia i gosudarstvo v XVIII–XX vv.: Ocherki politicheskogo razvitiia [Greek Nation and State in the 18th — 20th Centuries: Essays in Political Development]. Moscow (in Russian).
10. Schulz G. (2011) “Der Ausschuss für die Vereinigung der Kirchen des Landes Konzils der Orthodoxn Kirche in Russland”, in Orthodoxie und Reformation — mehr als ein 50-jähriger Dialog. Berlin.
11. Sundkler B. (1968) Nathan Sö derblom. His Life and Work. Uppsala.
12. Tsetses G. (1988) E symbole tou Oikoumenikou Patriarkheiou ster idryse tou Pankosmiou Symbouliou. Ekklesion. Thessaloniki (in Greek).

Chibisova Anastasiya

This article deals with the separation of Syrian Parishes in North America from the North-American Diocese of the Russian Orthodox Church as an example of a separation of national parishes and formation of an independent diocese with a transition to a jurisdiction of another local church, in this case the Antiochian Patriarchate. Notably, the transition of the parishes from one jurisdiction to the other took place in the spirit of fraternal love and understanding and was not accompanied by rows and mutual accusations. Patriarch of Antioch did not establish his parishes in the USA and Canada without prior arrangement and by way of an accomplished fact, but addressed with messages to Patriarch Tikhon and to the Council of the Russian Orthodox Church Abroad, which accommodated the needs of the Antiochian Church. Church life of the Syrian parishes was made comlicated exclusively by discord among the Syrian bishops. Several parishes decided to go over to the jurisdiction of the Antiochian Patriarchate, whereas some of them, headed by bishop of Brooklyn Euthymios, remained in the Russian Church. Soon, bishop Euthymios got married and was deposed, while bishop Sophronius went into schism. The issue of the Syrian parishes in North America was dealt with by the Synod of Bishops of the Russian Orthodox Church Abroad in 1923, when it was decided that the Syro-Arabic parishes in North America be divided between Russian and Syro-Arabic bishops. After 13 years, in 1936, the Bishops’ Council was forced to get back to the issue of relations with the Syrian parishes in the USA and Canada. The Council decided not to object to the Syrian parishes going over to the Church of Antioch, which was a sensible position. This article includes a report by metropolitan Antony (Khrapovitsky) to the Bishops’ Council of the Russian Orthodox Church Abroad that took place in Sremski Karlovci in 1923. This report dealt specifi cally with Syro-Arabs in North America. The metropolitan argued in favour of the idea of transition of Syrian parishes from the jurisdiction of the Russian Church to that of the Antiochian Church and supported this both by characteristic features of church life in North America and the desire to give fi nancial help to the ancient Antiochian Church. Importantly, metropolitan Antony found it possible to withdraw from a literal understanding of the canons, which was for the real benefi t of the church.

Syrian Orthodox diaspora in America, Antiochian Patriarchate, contacts between Patriarch Tikhon and Patriarch Gregory, Metropolitan Antony and canon law, Orthodoxy in America, national dioceses in America and Canada

1. Bochkov P., priest (2015) “Istoriia «Amerikanskoi Pravoslavnoi Katolicheskoi Tserkvi». Ot missii k raskolu i regressu” [History of the “America Orthodox Catholic Church”. From a Mission to Schism and Degradation], in Trudy Perervinskoi Pravoslavnoi dukhovnoi seminarii, vol. 12, pp. 42–44 (in Russian).
2. Kostriukov A. (2011) Russkaia Zarubezhnaia Tserkov’ v 1925–1938 gg. Iurisdiktsionnye konfl ikty i otnosheniia s moskovskoi tserkovnoi vlast’iu [Russian Church Abroad in 1925‒1938. Jurisdiction Confl icts and Relations with Moscow Church Authorities]. Moscow (in Russian).

Anashkin Dmitry

This article deals with the emergence of Russian old-style parishes in Viborg and Helsinki in 1925‒1927 as well as with certain subsequent circumstances. It was out of the old-style parishes that the Russian Deanery (Russ. Благочиние) of Patriarch’s Parishes emerged in Finland after World War II. The emergence of these communities was caused by the fact that in 1925 the Orthodox Church in Finland (Finnish Archdiocese of Constantinople Patriarchate) introduced in liturgical life of its parishes and monasteries not only Gregorian (new) calendar, but Gregorian Paschalion as well. Some Russians in Finland wished to preserve previous church customs. As a result, two Russian old-style communities appeared; fi rstly, community of Intercession of the Theotokos in Viborg, then community of St. Nicholas of Myra in Helsinki. Later, the Intercession community moved to Helsinki too. Surprisingly, both communities received offi cial state registration and permission to choose any jurisdiction, whereas the old-stylers from Valaam were not allowed to do the same. This article for the fi rst time attempts to explain reasons for this and cites a newly-discovered letter of hegumen Khariton (Dunaev) of Valaam, one of the participants of the events, to archbishop Herman (Aav) of Finland.

Finnish Orthodox Church, Russian old-style parishes in Helsinki, Patriarch’s parishes in Finland, Deanery of Patriarch’s Parishes in Finland, Intercession community, Nicholas’ community, Gregorian calendar, Julian calendar, calendar split, Valaam Monastery, hegumen Khariton (Dunaev), archbishop Herman (Aav), archbishop Serafim (Lukyanov)

1. Iarovoi O., Smirnova I. (1997) Valaamskii monastyr’ i pravoslavnaia tserkov’ v Finliandii: 1880– 1930-e gg. (iz istorii finnizatsii pravoslavnoi konfessii) [Valaam Monastery and the Orthodox Church in Finland: 1880‒1930 (from the history of fi nnisation of the Orthodox denomination)]. Petrozavodsk (in Russian).
2. Khariton (Dunaev), hieromonk (1927) Vvedenie novogo stilia v Finliandskoi Pravoslavnoi Tserkvi i prichiny nestroenii v monastyriakh [Introduction of New Style in Finnish Orthodox Church and the Cause of Disorders in Monasteries]. Ahrensburg (in Russian).
3. Lyutik V., priest (2007) “Patriarshie prihody v Finliandii: vekhi istorii” [Patriarch’s Parishes in Finland: Milestones of History]. Severnyi blagovest, 2007, vol. 2 (11), pp. 26‒30.
4. Musaev V. (2007) “Pravoslavnaia Tserkov’ v nezavisimoi Finliandii (1918–1930 gg.)” [Orthodox Church in Independent Finland (1918‒1930)]. Vestnik tserkovnoi istorii, 2007, vol. 2 (6), pp. 194–212 (in Russian).
5. Musaev V. (2014) Mezhdu Zapadom i Vostokom: Pravoslavie v avtonomnoi i nezavisimoi Finliandii (1890–1930 gg.) [Between West and East: Orthodoxy in Autonomous and Independent Finland (1890‒1930s]. St. Petersburg (in Russian).
6. Risak N. (2004) “Istoriia Nikol’skogo prikhoda g. Hel’sinki” [History of St. Nicholas’ Parish in Helsinki]. Severnyi blagovest, 2004, vol. 1, pp. 38-48 (in Russian).
7. Risak N. (2006) “Istoriia Nikol’skogo prikhoda g. Hel’sinki” [History of St. Nicholas’ Parish in Helsinki]. Pravoslavnyi poklonnik na Sviatoi Zemle. № 4, available at http://palomnic.org/journal/4/6/2/ (01.05.2018) (in Russian).
8. Shevchenko T. (2010) “Pervyi Sobor avtonomnoi Finliandskoi Pravoslavnoi Tserkvi i politicheskaia atmosfera na Karel’skom peresheike v 1920-e gg.” [The First Council of the Autonomous Finnish Orthodox Church and the Political Atmosphere in Karelian Isthmus in the 1920s]. Vestnik PSTGU. Ser. II: History. Russian Church History, 2010, vol. 2, pp. 93‒114 (in Russian).
9. Shevchenko T. (2013) Valaamskii monastyr’ i stanovlenie Finliandskoi Pravoslavnoi Tserkvi 1917‒1957 gg. [Valaam Monastery and the Establishment of Finnish Orthodox Church in 1917‒1957]. Moscow (in Russian).
10. Shkarovskii M. (2014) Konstantinopol’skii patriarkhat i Russkaia pravoslavnaia Tserkov’ v pervoi polovine XX v. [Constantinople Patriarchate and Russian Orthodox Church in the First Half of the 20th Century]. Moscow (in Russian).
11. Shkarovskii M. (2015) “Russkaia obshchina Pokrova Presvyatoi Bogoroditsy v Hel’sinki v XX v.” [Russian Intercession Community in Helsinki in the 20th Century]. Sankt-Petersburg i strany Severnoi Evropy, 2015, vol. 16, pp. 216‒224 (in Russian).
12. Shkarovskii M. (2016) “Russkaia Nikol’skaia obshchina v Hel’sinki” [St. Nicholas’ Russian Community in Helsinki]. Sankt-Petersburg i strany Zapadnoi Evropy, 2016, vol. 1 (17), pp. 255‒262 (in Russian).
13. Siluan (Nikitin), hieromonk (2016) “Patriarshie prikhody v Finliandii, ikh mesto vo vzaimootnosheniiakh Moskovskoi Patriarkhii i Finliandskoi Pravoslavnoi Tserkvi v period 1957‒1988 gg.” [Patriarch’s Parishes in Finland, their Place in Relations between Moscow Patriarchate and Finnish Orthodox Church in the Period of 1957‒1988]. XXV Ezhegodnaya bogoslovskaya konferenciya PSTGU [XXV Annual Theological Conference of St. Tikhon’s Orthodox University for the Humanities]. Moscow, pp. 134‒140 (in Russian).

Shevchenko Tatyana

*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 proposes a method for estimating the number of martyrs in the Russian Orthodox Church from repressions of the 20th century in Russia. The method is based on the well-known formula of multiplication of independent events. If in this formula the probabilities are replaced with their statistical counterparts, it will be possible to obtain a ratio for calculating the total number of victims (N) through the known or calculated parameters. For a computer experiment, two databases containing the information about martyrs have been taken: the database “Martyrs for Christ”, developed at St. Tikhon’s Orthodox University for the Humanities, and an electronically compiled list of believers from the database made by “Memorial” society. The article shows that, as a fi rst approximation, these bases are independent, as the range of estimates of the main subsets has not exceeded 50%, and therefore the use of the theorem of multiplication of probabilities will not lead to bad mistakes. To carry out a computer experiment (in C language), a programming complex has been developed which processes both databases and establishes their overlapping. As a result of the experiment, the estimation of 109,756 persons has been obtained. Estimations of martyrs in the main subsets have also been made: monks 13,499 persons, priests 40,938 persons, deacons and psalm readers 8,451 persons, sextons and members of “the twenties” 12,951 persons, other lay people 33,914 persons. In order to obtain the estimations in the subsets, the list of victims of Ulyanovskaya Diocese was used; it was compiled based on the book Church in Chains (Russ. Церковь в узах) by archpriest Alexy Skala, which is particularly full. The numbers of the victims accord well with the documentary testimonies (Ezhov’s letter to Stalin) and with previous articles by the author. The results show that the scale of the persecutions is in fact not as large as it had been believed earlier.

Orthodoxy, repressions for faith, history of Church in the 20th century, database “Victims for Christ”, number of repressed believers, probabilistic methods, representative sample

1. Emelianov N. (2005) “K voprosu o chisle novomuchenikov i ispovednikov Russkoi Pravoslavnoi Tserkvi v XX veke” [On the Number of New Martyrs and Confessors of the Russian Orthodox Church in the 20th Century]. Proceedings of the 15th Annual Theological Conference of St. Tikhon’s Orthodox University for the Humanities, vol. 1, pp. 265–271 (in Russian).
2. Skala A., archpriest (2007) Tserkov’ v uzakh [Church in Chains]. Ulyanovsk (in Russian).
3. Smirnov N., Dunin-Barkovskii I. (1969). Kurs teorii veroiatnosti i matematicheskoi statistiki dlia tekhnicheskikh prilozhenii [Course in the Theory of Probability and Mathematical Statistics for Technical Applications]. Moscow (in Russian).
4. Somin N. (2015). “K voprosu o chisle repressirovannykh za pravoslavnuiu veru v Rossii v XX v.” [On the Number of the Repressed for the Orthodox Faith in Russia in the 20th Century]. Vestnik PSTGU. Ser. II: Istoriia. Istoriia Russkoi Pravoslavnoi Tserkvi, 2015, vol. 2 (24), pp. 101‒106 (in Russian).
5. Somin N. Eshche raz k voprosu o chisle novomuchenikov rossiyskikh [Once again on the Problem of the Number of New Martyrs in Russia], available at http://chri-soc.narod.ru/Escho_raz_o_chisle_novomuchenikov.htm (10.04.2019) (in Russian).

Somin Nikolay

*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.

I Express my gratitude to Alexander Mazurin for viewing the material and valuable comments.

This article studies the administration of the North German Vicariate in the time of bishop Afanasy (Martos). It examines main directions of his activity, i.e. missionary work, meetings with the clergy, organisation of a theological school in Hamburg. It is shown that his missionary work was directed towards educating members of parishes, while the aim of conventions and meetings was to increase education and competence of parish priests. The article also studies bishop Afanasy’s relations with the clergy and church organisations that were under the infl uence of Nafanail (L’vov), bishop of Brussels and Western Europe. Particular attention is paid to bishop Afanasy’s personality, as well as the tasks that he set himself during his administration of the vicariate. The article draws on the documents kept at the Archive of the German Diocese of the Russian Orthodox Church Abroad. Development of the vicariate made it possible to arrange into parishes those groups of Orthodox people who survived persecutions of atheist authorities and World War II. Parish groups not only did survive, but also preserved their Orthodox identity and traditions of the Orthodox way of life. Clergy and laymen who had to go though the North German “school of education” managed to adjust the experience of church life of the vicariate to conditions of life in new countries of residence. In countries of North and South America, North Africa and Australia they made use of their ability to conduct missionary work, to employ the art of discussing theological issues, preserved their desire to discern God’s providence in everyday life.Development of the vicariate helped to organize parishes consisting of the Orthodox people who experienced and persecution from the atheist regime and who survived the World War in 1939–1945. These parishes did not only survive but they also preserved Orthodox Christian identity and tradition of the Orthodox way of life. Clergy and fl ock went through the Northern Germany’s “school of education” and managed to adapt the experience of church life in the vicariate to the conditions of life in new countries of living. In the countries of Northern and Southern America, Northern Africa and Australia they used skill to carry out missionary work, the art to discuss theological issues, aspiration to see God’s Providence in everyday life.

North German Vicariate, German bishop, German diocese, parishes, theological school in Germany, missionary work, Synod, Russian Orthodox Church Abroad

1. Afanasii (Martos), archbishop. Slova i poucheniia [Sermons and Teachings], available at https://azbyka.ru/propovedi/slova-i-pouchenij a.shtml (24.02.2018) (in Russian).
2. Aleksandr (Mileant), bishop (ed.). Na nive Khristovoi. Arkhiepiskop Afanasii (Martos, 1904–1983) [In Christ’s Vineyard. Archbishop Afanasy Martos, 1904‒1983)], available at http://www.fatheralexander.org/booklets/russian/na_%20nive_hristovoj_archb_athanasios.htm (11.08.2017) (in Russian).
3. Benigsen G., archpriest (1997) Ne khlebom edinym: Propovedi [Not by Bread Alone: Sermons]. Moscow; Klin (in Russian).
4. Kornilov A. (2002) Dukhovenstvo peremeshchennykh lits: Biograficheskii slovar’ [Clergy of Misplaced Persons: Biographical Disctionary]. Nizhny Novgorod (in Russian).
5. Kornilov A. (2018) “Organizatsiia i deiatel’nost’ Severo-Germanskoi administratury RPTsZ v period pravleniia episkopa Nafanaila (L’vova) 1945–1946 gg.” [Organisation and Activity of the North-German Administration of the Russian Orthodox Church Abroad in the Time of Bishop Nafanail’s (L’vov) Office, 1945‒1946]. XXVIII Ezhegodnaia bogoslovskaia konferentsiia PSTGU: Materialy [XXVIII Annual Theological Conference of St. Tikhon’s Orthodox University for the Humanities: Proceedings]. Moscow, pp. 179–182 (in Russian).
6. Kostriukov A. (2010) “Novye svedeniia o zhizni i deiatel’nosti mitropolita Sergiia (Stragorodskogo) v 1920–1930-e gg. (po materialam arkhiva protoiereia Stefana Liashevskogo)” [New Data on Life and Work of Metropolitan Sergy (Stragorodsky) in the 1920‒1930s (based on materials of Archpriest Stefan Liashevsky’s archive]. XX Ezhegodnaia bogoslovskaia konferentsiia PSTGU: Materialy [XX Annual Theological Conference of St. Tikhon’s Orthodox University for the Humanities: Proceedings]. Moscow, vol. 1, pp. 312–316 (in Russian).
7. Kostriukov A. (2017) “Arkhiv protoiereia Stefana Liashevskogo kak istochnik po istorii Russkoi Tserkvi i Severnogo Kavkaza” [Archive of Archpriest Stefan Liashevsky as a Source for the History of Russian Church and the North Caucasus]. Pravoslavie v istorii i kul’ture Severnogo Kavkaza: voprosy istochnikovedeniia i istoriografii: Materialy VII Mezhdunarodnykh Sviato- Ignat’evskikh chtenii [Orthodoxy in the History and Culture of the North Caucasus: Issues in Source Criticism and Historiography. Proceedings of the VII International Workshop]. Stavropol’, vol. 1, pp. 311–320 (in Russian).
8. Liubimov A. (2016‒2018). “Protoierei Stefan Liashevskii. 1899–1986: Materialy k biografi i” [Archpriest Stefan Liashevsky, 1899‒1986. Materials for a Biography]. Pravoslavnaia Rus’, 2016, vol. 3, pp. 4–6; vol. 4, pp. 12–17; 2017, vol. 1, pp. 12–16; vol. 2, pp. 10–14; 2018, vol. 1, pp. 11–14 (in Russian).
9. Oboznyi K. (2008) Istoriia Pskovskoi pravoslavnoi missii 1941–1944 gg. [History of the Orthodox Mission in Pskov, 1941‒1944]. Moscow (in Russian).

Kinstler Anatoly

Kornilov Aleksandr

*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 period of 1961‒1987 was a prominent epoch for the Orthodox Church in Finland, during which major changes in its internal life took place. Archbishop of Karelia and All Finland Pavel (Olmari) played a decisive role in these processes. He proclaimed a course towards creating a national church and adapting traditions of the ancient church to present-day conditions, as well as towards ideological rethinking of the period when Finland was part of the Russian Empire. This led to considerable changes in liturgical life, as the so-called Euacharistic revival took place, the role of laymen in liturgy increased, new liturgical orders were introduced. Alongside establishing active contacts with local Orthodox churches and heterodox denominations, Archbishop Pavel made use of their positive experience of liturgical traditions and adapted them to conditions of the Orthodox Church in Finland. Having been tonsured in Valaam Monastery, he was well familiar with features of liturgy of the Russian Orthodox Church; since the 1960s, he introduced certain moments from liturgical life of Greeklanguage Orthodox churches, which included abolition of obligatory confession before Communion; Liturgy of Saint James; changes in liturgical vestments and in everyday clerical apparel. Archbishop Pavel was himself engaged in hymnography and in making scores for church songs and translating service rites from Greek. The fruits of his liturgical alterations still make up one of the features of the Orthodox Church in Finland.

bishop Emilian (Timiadis), bishop Alexander (Karpin), metropolitan John (Rinne), archbishop Pavel (Olmari), archbishop Herman (Aav), archbishop Kiprian (Zernov), Finnish Orthodox Church, liturgy, liturgical singing, hymnography

1. Antoniuk G., deacon (1981) “Novoe v liturgicheskoi zhizni Pravoslavnoi Tserkvi Finliandii” [The New in Liturgical Life of the Orthodox Church in Finland]. Zhurnal Moskovskoi Patriarkhii, 1981, vol. 11, p. 53 (in Russian).
2. Avioliitton vinkiminen rukouspalvelukset pieni vedenpyhitys (1966) Kuopio.
3. Bogoslovskii seminar v Khel’sinki [Theological Seminar in Helsinki] (1988). Zhurnal Moskovskoi Patriarkhii, 1988, vol. 7, p. 65 (in Russian).
4. Loima Jyrki (1999) Esipaimen siunaa: Suomen ortodoksiset piispat 1892–1988. Juvaskyla, Finland.
5. Oramo I. Ortodoksinen kirkkolaulu, available at http://muhi.siba.fi /xwiki/bin/view/Muhi/View?id=suomi_keskiaika4 (03.09.2018).
6. Pavel (Olmari), archbishop (2005) Pir very. Priglashenie na trapezu liubvi Tsarstva Bozhiia [Feast of Faith. Invitation to the Meal of Love in Kingdom of God]. Kiev (in Russian).
7. Piiroinen E. (1991) Sielunpaimena ja kirkonmiehia. Joensuu. Rautavaaaran vigilia heratti huomiota (1971). Aamun Koitto, vol. 22, p. 298.
8. Rusak V. (1974) “Ikona prepodobnykh ottsev, v zemle Karel’skoi prosiiavshikh” [Icon of the Saint Fathers, Having Shone in Karelian Land]. Zhurnal Moskovskoi Patriarkhii, 1974, vol. 12, p. 21 (in Russian).
9. Sidoroff M. (1975) “Ortodoksisen veljeston veljespaivat Kuopiossa”. Aamun Koitto, 1975, vol. 2, pp. 23–24.
10. Takala-Roshchenko M. (2008). “Bogosluzhebnoe penie v Pravoslavnoi Tserkvi Finliandii” [Liturgical Singing in the Orthodox Church of Finland]. Kalofoniia, 2008, vol. 4, L’vov, pр. 94–107 (in Russian).

Hieromonk Siluan (Nikitin S.)

*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.

Sergei Victorovich Troitsky is a prominent theologian and canonist, doctor of theology of the University of Belgrade. Heritage of this scholar is in demand now, though many of his articles are not known to the reading public. The letter which is published here belongs to an important event in the history of the church. In 1965, patriarch Athenagoras (Spyrou) of Constantinople excluded from his jurisdiction the Exarchate of Russian Orthodox Parishes of Western Europe which was ruled by archbishop Georgy (Tarasov). In patriarch Athenagoras’ proclamation, there was advice for archbishop Georgy to go over under the authority of patriarch of Moscow Alexy I. It might have seemed that this event was an important victory of Moscow diplomacy. However, contemporaries, S. V. Troitsky among them, paid attention to the formulations of the proclamation of Constantinople Patriarchy. According to these formulations, Constantinople established its rights upon the diaspora in the whole world. Troitsky in his letter to Metropolitan Nikodim (Rotov), head of the Department for External Church Relations, makes a point that these claims of Constantinople are unfounded. Besides, he mentions the danger of the new policy of Phanar. For example, for the Orthodox it will be harder to have a dialogue with Anglicans and Old Catholics, who left Roman Church just because of its claims for global power. Now the same situation takes place in the Orthodox Church as well. Troitsky proposed to prepare a brochure with criticism against the policy of Constantinople. Such a brochure would be useful because Troitsky’s articles on this topic were scattered in various foreign journals and had been forgotten by that time. Troitsky also discusses canonic measures that should be taken against archbishop Georgy (Tarasov), who refused to affi liate with the Moscow Patriarchate.

patriarch Alexy I of Moscow, patriarch Athenagoras of Constantinople, metropolitan Nikodim (Rotov), archbishop Georgy (Tarasov), archimandrite Siluan (Strizhkov), Sergei Troitsky, Church of Constantinople, Patriarchate of Moscow, Exarchate of Parishes of Russian Tradition in Western Europe, diaspora, Russian emigration

1. Troitskii S. (1923) “Iurisdiktsiia Tsarigradskogo Patriarkha v oblasti diaspory” [Jurisdiction of Patriarch of Constantinople in the Field of Diaspora]. Tserkovnye vedomosti, 1923, vol. 11–12, p. 7; vol. 17–18, pp. 8–12 (in Russian).
2. Troitskii S. (1924) “«Dymnoe nadmenie mira» i Tserkov’” [“«Fumous Pride of the World» and the Church”]. Tserkovnye vedomosti, 1924, vol. 15–16, pp. 16–17; vol. 17–18, pp. 8–9; vol. 21–22, pp. 6–9; vol. 23–24, pp. 8–10 (in Russian).
3. Troitskii S. (1932) Razmezhevanie ili raskol [Faction or Schism]. Paris (in Russian).
4. Troitskii S. (1933) Khristianskaia fi losofi ia braka [Christian Philosophy of Marriage]. Paris (in Russian).
5. Troitskii S. (1937) Mitropolit Sergii i primirenie russkoi diaspory [Metropolitan Sergy and Reconciliation in Russian Diaspora]. Sremski Karlovci (in Russian).
6. Troitskii S. (1947) “O granitsakh rasprostraneniia prava vlasti Konstantinopol’skoi Patriarkhii na «Diasporu»” [On the Limits of Extending Constantinople’s Right to Power over “Diaspora”]. Zhurnal Moskovskoi Patriarkhii. Vol. 11, pp. 34–45 (in Russian).
7. Troitskii S. (1949) “Po povodu neudachnoi zashchity lozhnoi teorii” [On a Failed Attempt to Defend a False Theory]. Zhurnal Moskovskoi Patriarkhii, 1949, vol. 12, pp. 29–54 (in Russian).

Kostryukov 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.