Unity (other self-names - " Orthodox Old Believers ", " New Blessed Consent ", " Church Old Believers ", " Spiritual Faith ", " Old Believers Parishes of the Russian Orthodox Church ") - the direction in the Old Believers , whose supporters, while preserving the ancient liturgical services ( two-feathers , service for old printed books, etc.) and ancient Russian everyday life recognize the hierarchical jurisdiction of the Moscow Patriarchate .
It emerged at the end of the XVIII century, for a long time was regulated by special rules adopted at the initiative of the Moscow Metropolitan Platon (Levshin) . In Soviet times, in connection with the total persecution of the Church and the old way of life, unity of faith practically disappeared. Since the late eighties of the twentieth century, the old rite in the bosom of the Russian Orthodox Church is experiencing a rebirth.
History of Common
After the anathemas of the Moscow Cathedral of 1656 and the Greater Moscow Cathedral, they were baptized with two fingers and declared heretics excommunicated from the Trinity . To combat the Old Believers used fairly stringent measures . Later, the wording regarding the Old Believers who recognize the sacraments of the church softened, they began to be called officially not heretics, but dissenters. The resolution of the Holy Synod of February 28, 1722, demanding to overcome the mixing of the old and the new rites, is indicative: “Those who, although the Churches obey all church ordinances, accept, and the cross, they represent“ two fingers… ”to write in schism without looking to which " [1] .
At the beginning of the XVIII century, the power passed from the policy of extermination of the Old Believers to the policy of their legalization in public life; at the same time, the authorities continued the imposition of a new rite among the Old Believers, with the involvement of frauds created specifically for this purpose (see The Council Act on the heretic Armenin, on Michael M. ). But these measures did not have significant success, but only exacerbated the situation, since the frauds were very crudely compiled, as many Old Believer writers wrote about ( Kerzhensk replies and Pomeranian replies ). The breaking of the lifestyle in Russia, begun by Peter I, contributed to the gradual increase in the number of Old Believers.
The origin of common belief in the XVIII century
In the 18th century, the idea of single-faith arose, that is, the possibility of serving according to the old ritual in separate parishes. But at the same time, oaths-anathemas against the two-feathers and old rites of the cathedrals of the seventeenth century remained in force. Proponents of the existence of the old rite in the Synodal Church gave a different interpretation of the “oaths”, according to which the oaths were imposed not against the rites themselves, since this would mean an anathema of the Russian Church before Nikon and the loss of the apostolic succession, but only against the disobedient episcopate introducing the new rite [2 ] .
According to the report of Ataman Arkady Stolypin, in fact, on the basis of future unity in the church, the majority of Yaik Cossacks belonged to the church, who received priests from the Kazan Metropolitan, but held on to the old rite.
The first references to Old Believer communities in the bosom of the Russian Orthodox Church date back to the middle of the 18th century, when Bishop Hilarion of Astrakhan (1731-1755) in his diocese allowed clergymen because of the large number of Old Believers living in the region to perform services in the pre-reform books [3] .
Some tendencies of tolerance towards the Old Believers also appeared at the beginning of the reign of Empress Catherine II , when Chief Prosecutor Ivan Melissino developed a special project of reconciliation between the Old Believers and the Church. This document stipulated that Orthodox priests would perform divine services in accordance with the old books under the supervision of the Holy Synod [3] . The sign of tolerance to old rites was also a statement by the joint Conference of the Synod and the Senate of September 15, 1763 that “the custom of baptism with two fingers is not proof of belonging to the schism and should not be prohibited” [4] .
The activity of the monk Nicodemus
In connection with the extinction of the pre-reform priests, the position of the Old Believers accepting the priesthood (the priests ) was made more and more difficult, which led to the emergence of a significant current in the late 18th century , the purpose of which was to search for compromises with the dominant church . One of the initiators of this movement was the abbot of the Assumption Old Believer monastery on the river. Kamenka in Starodub ( Chernigov Province ) monk Nicodemus. In 1781, on the advice of Count Rumyantsev-Zadunaisky, through the monk of the Old Believer Nativity Monastery of Gerasim (Knyazev), Nicodemus sent a letter to St. Petersburg outlining his vision of the problem. Metropolitan of St. Petersburg Gabriel (Petrov) , Archbishop Innokenty of Pskov (Nechaev) and Prince G. A. Potemkin supported the aspirations of the monk Nicodemus and promised him their support. Having agreed 1500 Old Believers, the monk Nicodemus in 1783 in a petition addressed to the Empress and the Holy Synod in 12 paragraphs outlined the conditions under which the Old Believers-priests agreed to reunite with the dominant church .
The main conditions were several:
- a) that the oaths of the former Russian cathedrals to the old rites should be abolished;
- b) that the Old Believers should be granted a choir bishop , who is directly dependent on the Holy Synod;
- c) that this bishop should supply priests for them and all services should be performed according to the old, pre-Niconist position;
- d) that the Holy Synod supply them with holy peace;
- e) so that the whole congregation of this chorekopik will be given the right not to shave beards and not to wear German dress.
The unexpected death of Monk Nicodemus on May 12, 1784 slowed down a bit, but did not stop the process. Starodub Old Believers in uniform with the monk Nicodemus filed a new petition in 1787, but out of 10 points, in which there was no mention of a separate choreographer: only priests who were sent in 1788 were asked.
After the monk Nikodim, protopop Andrei Ioannov , who himself turned from Old Believers to common faith, became the new inspiration for the ideas of the “new bible accord”, he became known as the author of the first “Historical news about the schismatics” after “Investigation”, based on rare primary sources.
Attitude to the old rites themselves in the Holy Synod when creating a parish of faiths remained extremely negative; For example, Archbishop Nikifor Feotoki , with the consent of Empress Catherine II , sanctified the first Old Believers church on June 18, 1780, and directly established the connection between the Old Believers and the Synod, wrote the “District message to the Old Believers” in which he explained to the Old Believers that not only their ranks and rites were taken the beginning of the heretic Martin armenin , but also all their subsequent teachers were non-Orthodox people: "What were these teachers and mentors of your sect, which results in a memory in a shame, because they were Armenians, but th yards, koi, find simpletons - your fathers, deceived the add and from the straight path otvedshi in the pit of destruction caused, advising them to check out the virtues of such cases, which previously worked ungodly Gentiles sons and their daughters to should delight their gods have burnt. " [5 ] , but since the Old Believers are ready to join and recognize the priesthood and the sacraments performed by the new ritual clergy, the new ritual bishops are ready to accept the Old Believers by condescension. That is, the old rituals were not considered at that time in the Synodal Church, not only as equal, but also as Orthodox.
From Staroduby, the movement for single-faith began to spread widely throughout the country: in 1788 a parish appeared in Elisavetgrad ; in 1791 - in the Trinity Sloboda on the river. The Dniester; in 1794 - in Perm ; in 1797 - in Kazan ; in 1798 - in Alexandria, the Irkutsk province, in Tver , Torzhok , the Tver province, in Nizhny Novgorod , in St. Petersburg and, finally, in 1800 - in Moscow. Since 1787, 30 miles from Kherson , there was also a monastic faith monastery. By the common faith were attributed to the already existing Michael Archangel Cathedral Yaitsky town, as well as Kazan and Peter and Paul Church.
Establishment of common belief in 1800
According to the preceding 1800 requests of the Old Believers, the relations and position of the united Old Believers churches within the borders of the Russian Orthodox Church were not regulated in detail and were left to the discretion of the local bishop. In May 1799, the Moscow Old Believers, having failed in negotiations with Metropolitan Platon , personally appealed to the emperor with the request to bestow a separate bishop with his headquarters in Rogozhskaya settlement . According to the petitioners, this bishop should have managed all Old Believers who joined the Russian Church.
On June 3, 1799, the emperor issued a decree, according to which he ordered Archbishop Kazan of Ambrose (Podobedov) to manage the affairs of the Moscow Old Believers. The latter expressed a number of demands (commemoration at the Grand Entrance of the Tsar, the Synod and the ruling bishop), which the Old Believers refused to fulfill. The new imperial decree of August 22, 1799 ordered that all relations with the Moscow Old Believers be terminated. The hard line of Paul I forced the Old Believers of Moscow to once again seek rapprochement, but under the conditions limited by Metropolitan Platon.
Later, on the basis of "petitions for acceptance of the Old Believers of Nizhny Novgorod and Moscow in the common faith, unity of faith, as a form of reunification of the Old Believers with the Orthodox Church," was detailed in the "points of common faith" of Metropolitan Platon, approved by Emperor Paul on October 27, 1800.
The oaths imposed by the cathedrals of the seventeenth century on all those who were baptized and who used ancient rites were not canceled. From the one who was united with the new believers (became a co-religionist) the bishops removed these oaths. The Metropolitan Plato formulated it as follows: “From oaths, first of all to them entrusted, to resolve: for though the church laid upon them it is righteous that they themselves admit, honoring themselves bound by them and asking for permission; but as now they come closer or more unite with the church, and its truth, and the sacraments, and the priesthood recognize it as valid, then this permission is needed, and more than those oaths their conscience must be burdened, under which they are rejected from the church, they have continue to be righteous. And in order for this permission to be more open and more soothing, then over each church accepted to the church permitted, read to the Bishop, or to the Elder with the laying on of a hand, the following permissive prayer: “Our Lord Jesus Christ, let His blessings and love of mankind agree to the church of the holy , from all the oaths, he also from the church, being rejected from her, was subjected to hast. And the unworthy (bishop, or priest is the name of the rivers), given me the power from him, I allow the servant of the servant of God (the name of the rivers), from these vows and all your sins: In the name of the Father and the Son and the Holy Spirit, Amen. " [6] .
In addition, a strict restriction was imposed on the Old Believers - from the common priest the novice had the right to take communion only in the event of extreme need and in the death case, if it had not happened to find an Orthodox priest and church.
Single Faith in the 19th Century
On August 8, 1832, a decree of the Holy Synod was issued, which facilitated the transition to the sovereignty of the so-called. “Unwritten Old Believers”, but this did not change the general cool attitude of the hierarchs of the Russian Orthodox Church to the idea of common faith. Most of the hierarchs held a view on unity of faith, according to which it was allowed in the sense of "good hope that the Old Believers of the Faithful One would eventually become enlightened by God and come to nothing in agreement with the Church . " Such positions were held by: Metropolitan Platon (Levshin) , Metropolitan of Moscow (later St. Petersburg) Seraphim (Glagolevsky) , Archbishop of Ryazan Filaret (Amphitheater) , Metropolitan of Moscow Filaret (Drozdov) .
On 23rd of June, the archdeacon, Philaret , to the Orthodox Church on the rights of single faith. Immediately after committing Confirmation, the newly joined co-religionists were tonsured as a monk [7] . On July 21, 1865, the former neo-circle Bishop Sergius of Tula and Archdeacon Kirill (Zagadayev) joined the Orthodox Church on the basis of common faith. In 1867, Bishop Justin (Ignatiev) and Hierodeacon Theodosius followed their example [8] .
Single Faith at the Beginning of the 20th Century
On April 17, 1905, a decree was issued by Emperor Nicholas II “On Strengthening the Beginning of Tolerance”. He allowed the "falling away" from Orthodoxy into other confessions. For the first time in 250 years, legislative restrictions on Old Believers have been completely abolished. In 1906-1907, the IV All-Russian Missionary Congress, which was held in Kiev , and the VI Pre-Council Presence Division declared that the ancient and the new rites were equally honest. The community of St. Petersburg headed by priest Simeon Ivanovich Shleev , head of the Nikolsky Cathedral, became the center of the movement of the common religion.
In 1909, the Moscow Co-Ranging Congress convened, bringing together more than a hundred deputies from clerics and laity. The representative from the Synod at the congress of co-religionists was Archbishop of Vyborg and Finnish Sergius (Stragorodsky) .
From January 22 to January 30, 1912, the First All-Russian Co-Belief Congress took place in St. Petersburg , chaired by the Archbishop of Volyn Anthony (Khrapovitsky) . On the agenda of the congress were: a review of the rules of common belief; questions of worship in clergy churches; issues related to the organization of the community of co-religionists and the general management of unity in Russia; the question of the oaths of the 17th century Moscow Cathedrals; the problem of bringing Old Believers-Beglopopovtsy and representatives of other accords into the bosom of the Orthodox Church. January 31, 1912 a group of congress deputies was adopted by Nicholas II . At this meeting, Metropolitan Anthony raised the question of the official name of the co-religionists - "Orthodox Old Believers . "
From July 23 to July 29, 1917, the II All-Russian Congress of the All-Russia Communion was held in the monastery of the faith of the Savior Transfiguration of Nizhny Novgorod under the chairmanship of the Archbishop of Ufa Andrei (Ukhtomsky) .
By 1918, about 600 parishes of the faith and several monasteries operated in the territory of the Russian Empire .
Soviet period
The local council of 1917-1918 approved the right of co-religionists to special Old Believer bishops who had the status of vicars: Bishop of Okhtensky Simon (Shleyev) (1918-1921), Bishop of Mstersky Ambrosy (Sosnovtsov) (1918-1926), Bishop of Mstersky, earlier - Volsky Istov Rogozhin) (1927–1933), Bishop of Bogorodskoye Nikanor (Kudryavtsev) (1921–1923), Bishop of Kerzhensky Pavel (Volkov) (1922–1929), Bishop of Kushvinsky Iriney (Shulmin) (1923), Bishop of Satka Peter (Gasilov)) —1924), Bishop of Satkinsky Rufin (Brehov) (1925–1930), Bishop of Satkinsky Vassian (Veretennikov) (1926–1937).
On June 19, 1927, the Third All-Russian Congress of Co-religionists met in Nizhny Novgorod. According to some information, 142 delegates from approximately three hundred parishes of the faith of the whole country were present at it [9] .
During the 1920s, most of the churches of the faithless ones were closed. Believers performed divine services at home in a mundane rite, individual parishes gradually shifted to a new rite.
The decree (“Act”) of the Provisional Patriarchal Holy Synod , chaired by the deputy patriarchal locum tenens, Metropolitan Sergius of 10 (23) April 1929, recognized the equal sensitivity of the old rite, removed the oaths from the Old Believers and invalidated the resolutions of the Great Moscow Cathedral of 1666-1667.
On March 11, 1937, Metropolitan Sergius issued definition No. 31, which, due to the absence (arrest) of the common-faith Bishop of Vassian (Veretennikov), “orders the administration of the faith-based parishes in each diocese to transmit to the local archpastors on a common basis” [10] .
As priest John Mirolyubov notes, the repressions of the Soviet era touched the followers of the old rite more than the new: “there were no signs of renewal among the monastic parishes, adaptation to time and power; <...> The majority of the parishioners of the parish of faiths belonged to precisely those estates that were subject to repression and complete destruction; <...> in the parishes of faith in the common parishes, the tradition of communality, mutual support and participation was strong, which should have particularly angered atheists, <...> in the faith-based communities there was a strong spirit of folk tradition, soil tradition, a deeply rooted household and family lifestyle, which also caused the builders of the "new societies of “special concern” [10] .
In 1971, the Synodal decision of 1929 was confirmed by the Local Council of the Russian Orthodox Church of 1971 , which also pointed to the uselessness and the violent nature of church reform of the 17th century and finally approved the identity of not only common faith, but also Old Believers to Orthodoxy: “The consecrated Local Council lovingly embraces all Sacredly preserving the ancient Russian rituals, both members of our Holy Church and those who call themselves Old Believers, but sacredly profess the saving Orthodox faith. ” Moreover, the Cathedral, we repeat once again, allowed the Holy Mysteries to be taught not only to fellow believers, but also to Old Believers, “as having unity with us in the sacraments.” At the Local Council in 1988, the definitions of the 1971 Council were repeated.
On September 12/25, 1974, the Bishops' Council of the Russian Church Abroad decided “prohibitions and oaths imposed in the past on these customs by the councils of 1656 and 1667, as well as by individuals, as laid down by unkind members of these councils, considered invalid, canceled and not the former " [11] .
By the end of Soviet time, only three parish of the faithless remained unclosed (in the village of Maly Murashkin of the Gorky Region , in Latvia and in the village of Zlynka of the Kirovograd Eparchy of the Ukrainian SSR ). The last church of the Moscow co-religionists until the 1960s was the Nikolskaya Church at the Rogozhskoye Cemetery , after which the clergy services went only to the south (in the name of the icon of the Mother of God of Three Rulers) of the church (ceased in 1988).
Post-Soviet period
After the collapse of the communist system, common faith in the ROC began to revive in a slightly different form - the initiative to create parishes went from below, representing a kind of “internal emigration” in the ROC from among the unacceptable ritual innovations of Nikon and the conservative part of the ROC (often modern co-religionists do not have direct continuity from the previous ones) .
At the same time, a significant part of the parishes of faith in the faiths is a community of former Old Believers. Thus, the greatest success of common faith in the 1990s was the joining of the remnants of non-friends in the historic district of the Moscow region - Guslitsy . One of the largest common parishes abroad - in the state of Pennsylvania consists of former Pomors. The activity of the parishes of the faith in the Sverdlovsk region, where they consist of former chapels, is developing.
On June 4, 1999, the Holy Synod of the Russian Church adopted a definition in which he called the diocesan bishops and the clergy to take into account the general church decisions in practice, canceling the oaths to the old rites. The synod urged church publishers to "apply a critical approach to the reprinting of literature published in the pre-revolutionary times, when, under the influence of the secular authorities, the Old Believers were criticized by incorrect and unacceptable methods." The synod condemned "violent methods of overcoming schism that have occurred in history, which were the result of the intervention of secular authorities in the affairs of the Church" [12] .
At the anniversary Sobor of Bishops in August 2000, His Holiness Patriarch of Moscow and All Russia Alexy II indicated that the ancient Russian rites and ceremonies constitute the “common treasure” of the whole Church.
In October 2000, at the Bishops' Council, the Russian Orthodox Church Outside of Russia (ROCOR) repented before the Old Believers:
We deeply regret the cruelties that were inflicted on the Old Ritualists, on the persecution by civilian authorities, which were inspired by some of our predecessors in the hierarchy of the Russian Church ... Sorry, brothers and sisters, our sins caused by your hatred. Do not consider us as accomplices in the sins of our predecessors, do not impose bitterness on us for their irreconcilable deeds. Although we are descendants of your persecutors, but we are innocent of the disasters caused to you. Forgive the insults so that we are free from the reproach that befalls them. We bow to your feet and entrust ourselves to your prayers. Forgive those who have insulted you with reckless violence, because with our lips they repented of what you have done and ask for forgiveness ... In the 20th century, new persecutions fell upon the Orthodox Russian Church, now at the hands of the God-honored communist regime ... We recognize with sorrow that the great persecution of our Church in the past decades partly it can be God's punishment for the persecution of the children of the Old Rite by our predecessors. So, we are aware of the bitter consequences of the events that divided us and, thereby, weakened the spiritual power of the Russian Church. We solemnly proclaim our deep desire to heal the wound inflicted on the Church ... [13]
On November 27, 2000, a conference was held in Moscow on the theme “The 200th anniversary of the canonical existence of the Old Believer parishes in the bosom of the Russian Orthodox Church”. The conference opened with a solemn public prayer service in the Assumption Cathedral of the Moscow Kremlin , which was performed according to the old rite by the clergy of all the parishes of the same faith in the Moscow Patriarchate [14] . At the conference, it was decided to continue to call themselves Old Believer parishes of the Russian Orthodox Church, gradually abandoning the former name, since recognizing the old and common rituals “equal and equitable” makes each other “fellow believers” of all the children of the Russian Orthodox Church, regardless of the ritual they use [10] .
On January 12, 2013, for the first time in 350 years, the Divine Liturgy was performed in the Assumption Cathedral of the Moscow Kremlin by an ancient rite. The cathedral, which can accommodate at least 500 people, was filled, and among the worshipers there were quite a few not only fellow believers, but also Old Believers [15] .
In the structure of the ROCA in the United States there is a special vicar clerical department . For a long time, the co-religionists in America were ruled by Bishop Daniel of Iria (Alexandrov) . In 2008, Bishop John (Berzin) was ordained in the ROCOR in accordance with the old order, now feeding the co-religionists of the Church Abroad.
Archpriest John Mirolyubov notes that Old Believers often go to the Russian Orthodox Church, but the single order of reception of Old Believers to the Church is not worked out, and various accept them with all three ranks as they please [16] .
On May 30, 2014, the Holy Synod of the Russian Orthodox Church decided:
1. Considering the discrepancies in modern pastoral practice, confirm the definition of the Holy Synod No. 1116 of May 25, 1888, according to which those baptized in the Old Believers' consent enter into unity with the Russian Orthodox Church by administering the Anacon over them.
2. To entrust the Synodal liturgical commission , together with the Commission of Old Rite parishes and cooperation with the Old edit ranks reconciliation with the Church followers of the Old Believers agree with the decision, taking into account the Sanctified Local Council of the Russian Orthodox Church in 1971 and the subsequent acts of the cathedral, and then submit the texts of the rite to the Holy To the synod.
3. Recall that, according to the judgment of St. Philaret, Metropolitan of Moscow , supported by the long-term practice of the parish of the faith, Old Believers reunited with the Russian Orthodox Church are allowed to remember their relatives who died out of communion with her in prayers.
4. In the case of an Old Believer joining the Russian Orthodox Church, who had previously brought in monastic vows, he, according to his wish, would be recognized as a monk.
5. To recommend, when studying the history of Old Believers and common belief in religious educational institutions of the Russian Orthodox Church, be guided by the spirit of Christian love and the desire to overcome existing divisions [17] .
Single Faith in the Media
Uniformity was the subject of television programs on Russia-24 , Soyuz and Tsargrad TV channels . Representatives of the hierarchy of the Russian Orthodox Church, for example, Metropolitan Hilarion (Alfeyev) [18] [19] , philosopher Alexander Dugin [20] , and representatives of common faith, for example, Archpriest Peter (Chubarov) [21] , and Priest Sergiy, acted as guests on television and radio programs. (Chizh) [22] , Archpriest Ioann (Mirolyubov) [23] , Vladimir Basenkov, Alexander Gnyp and Sergiy Komarov [ http://radiomaria.ru/programma-peredach/ponedelnik/ ].
In 2015-2017, in the range of Christian “ Radio Maria ”, a cycle of cultural and historical programs, the author’s program of the Old Believers under the name “Kulugur”, was published. Guests of the program were clergy, historians, philosophers, philologists, clergy and Old Believer clergy, community mentors. In June 2016, the Old Believer Metropolitan Kornily (Titov) [24] took part in a conversation about unity in the “Kulugur” program.
In 2017, Vladimir Basenkov, head of the Center for Old Russian liturgical tradition in Simbirsk, launched the project “The Hidden Russia”, dedicated to the study of the life, condition, number, characteristics and prospects of all currently existing communities in the world. Publications in the framework of the project are placed on such media resources as Orthodoxy.ru , Elitsy Media [25] , Orthodoxy.phm [26] .
Christian communities
In the Russian Orthodox Church, the communities of religious faith are organizationally subordinate to the governors of the dioceses of the Russian Orthodox Church. According to Vladimir Basenkov at the beginning of 2018, there were about 50 such parishes [27] . According to the Patriarchal Center of the Old Russian liturgical tradition, there are 37 such parishes, and in four of them the old parish is used as an additional one [28] . It is difficult to give an exact number, since not all the parishes have prayer rooms, registration, or even a clear status; Often these communities are closed and do not advertise their activities [29] . A number of churches are in ruinous state. About a dozen half-destroyed single-faith churches in the territory of Western Kazakhstan are not restored, and a significant part of the descendants of co-religionists attends divine services in general Orthodox churches. The absence of a legally prescribed definition in the statutory documents of the Russian Orthodox Church on what a single parish of the faith prevents the determination of the number of such parishes.
There were separate passages of the Old Believers to the Old Believers or various “fragments” of the ROCOR ;
At the same time, in a number of traditionally Old Believers' districts (in Guslitsy, in the Urals), there is a massive circulation of the descendants of the Old Believers to the Russian Orthodox Church in the ordinary parochial parishes.
The terms "single faith", "parishes of faith" by many representatives of the "single faith" are criticized as unsuccessful. Faith among all members of the Russian Church is the same, regardless of rank and ritual. To remedy the situation, it was proposed to abandon them, and in official documents of the Russian Orthodox Church at the beginning of the XXI century, instead of the “parishes of the faith”, the new concept of “Old Believer parishes of the Russian Orthodox Church” is usually used. At the same time, part of the communities of common faith does not accept the neologism “Old Believer Parishes”, preferring to use the historically established name “United Parishes of the Faith” and the definition of “Orthodox Old Believers” (or “Old Believers” in the Russian Orthodox Church) approved by the First All-Russian Conciliar Assembly .
Statistics
In 1903, 10,213 Old Believers joined the Russian Church (of which 2,461 were based on common belief), and in 1904 9,179 Old Believers joined in (2,298 of them were in the same faith).
As of January 1, 1908, there were 444,407 fellow believers, despite the fact that in the dioceses of the Annunciation , Vladivostok , Grodno , Minsk , Smolensk , Finland and Yaroslavl there were no co-religionists in general, and the Irkutsk , Turkestan , Kherson , Kholmsk eparchies and the Georgian Exarchate were sent to the Holy Synod. not provided.
The largest number of co-religionists in 1908 lived: in the Orenburg diocese - 89 307, Perm - 52 308, Ekaterinburg - 51 701 and Tomsk - 45 233.
In 1990, there were 3 Old Believer parishes, in 2000 - 12 [30] .
Of the year | 1904 | 1905 | 1906 | 1907 | 1908 |
The number of temples | ↗ 398 | ↘ 386 | ↘ 385 | ↗ 415 | |
The number of co-religionists | 444 407 |
Monolithic Monasteries
By 1917, there were 9 male monasteries, 9 female monasticist monasteries, and one female community [31] .
At the end of the 1900s, about 90 monks and about 170 nuns, more than 170 novices and more than 480 novices lived in the monastery of the faithful [32] .
During the years of Soviet repression against religion, all the monastic religious monasteries were abolished (and partly completely destroyed). Currently, not a single monastery has been revived with a charter of common faith.
- The most famous monastic faith monasteries
- All Saints monastic faith monastery (Moscow) ;
- Vyskovskaya Uspensky desert (formerly in the Kostroma province , now in the Nizhny Novgorod region );
- Zlatoust Resurrection Monastery in the Ufa Diocese ;
- Kerzhensky Annunciation monastery in the Nizhny Novgorod diocese ;
- Klimovsky Pokrovsky Monastery in the Chernihiv diocese ;
- Maksakovsky Trinity Monastery in the Chernihiv diocese;
- Moscow St. Nicholas monastery ;
- Nicholas Transfiguration Monastery in the Chernihiv diocese;
- All Saints monastic faith monastery (Shuya) Convent in Shuya
Currently, monastic believers in the Russian Orthodox Church are absent [16] .
Common Beliefs
- Avaev, Alexander Mikhailovich - archpriest , rector of the Church of the Divine Belief of the Protection of the Most Holy Theotokos in the village of Voinovo ( Poland ).
- Andrew (Ukhtomsky) - Bishop of the Satka Co-Believer (elected in absentia with the retention of the former Ufa pulpit) and the first hierarch of all co-religionists.
- Anthony (Milovidov) - Bishop of Omsk and Chelyabinsk (was the dean of the faith-making churches and monasteries of the Ufa diocese ).
- Verkhovsky, Ivan Timofeevich - a writer.
- Dugin, Alexander Gelievich - Russian philosopher, political scientist and sociologist, founder of the ideological trend " neo-Eurasia ".
- Job (Rogozhin) - Bishop of Mstersky, Vicar of the Vladimir Diocese (co-religious).
- Mina (Shustov) - the abbot of the Moscow Nikolsky monastery of the same faith , a famous missionary .
- Mirolyubov, Ivan Ivanovich - priest, secretary of the Synodal Commission for the Common Mind.
- Nikanor (Kudryavtsev) - Bishop of Bogorodsky (monastic), vicar of the Moscow diocese, abbot of the Moscow St. Nicolas monastic monastery .
- Nikita (Dobronravov) - hegumen, secretary of the Synodal Commission for Old Believers.
- Onufriy (Sails) - rector of the Moscow St. Nicholas Convent .
- Pavel (Lednev) - Archimandrite, rector of the Moscow Nikolsky monastery of the same faith .
- Parfeny (Ageev) - rector and builder of the Guslitsky Transfiguration Missionary Monastery .
- Peter (Vasilyev) - Hegumen , Rector of the Moscow Cathedral of St. John the Great in Believers in Students
- Rufin (Brehov) - Bishop of Satka and Igrinsky, Vicar of the Ufa Diocese (Co-Orthodox)
- Sidash, Taras Gennadievich - Russian philosopher, poet and translator
- Simon (Log) - Archbishop of Ryazan and Zaraisk.
- Simon (Shleev) - Bishop of Ufa and Sterlitamak (Co-Believers).
- Tarasiy is the founder and rector of the Blagoveshchensk Kerzhensky monastic faith monastery , one of the first monastic faith monasteries.
- Tyurenkov, Mikhail Anatolyevich - historian, political and religious publicist.
- Ukhtomsky, Alexey Alekseevich - physiologist , academician of the USSR Academy of Sciences .
- Philaret (Drozdov) - Metropolitan of Moscow, with his blessing three monastic faith monasteries were founded, he consecrated many of the faith-set churches.
- Philaret (Zakharovich) - Hegumen, Treasurer of the Moscow St. Nicholas Convent in Moscow , church writer.
Notes
- ↑ Single Faith before and after Metropolitan Platon (Levshin): Portal Theologian. Ru Archive dated February 27, 2009 on the Wayback Machine
- XV The 17th century councils condemned the ancient rite itself, arguing that from the beginning of the faith there was allegedly fiddling, and under Peter I they claimed that in Russia there was at least tripletness even after Metropolitan Feognost and after him, and the twofold was not an old rite, but a divisive invention . According to the oath of cathedral of 1656 : “Bringing faith first from the saints to the apostle, and the holy fathers, and the holy seven cathedrals, create the sign of an honest cross, with three fingers of the gums, and whoever does not create a cross from a Christian Orthodox, holding up from the beginning of faith even to this day, there is a heretic and imitator of Armenians , and this imam is excommunicated from the Father and the Son and the Holy Spirit and cursed. ”
- ↑ 1 2 “Philosophy of Uniformity: Past-Present-Future” Report of Metropolitan Kirill of Smolensk and Kaliningrad, Chairman of the External Relations Department of the Moscow Patriarchate, Chairman of the Commission on Cooperation and Cooperation of the Russian Orthodox Church and Old Believers at the jubilee conference dedicated to the 200th anniversary of the canonical existence of the Old Believes in the bosom of the Russian Orthodox Church Moscow, DECR, November 27, 2000
- The complete collection of Regulations and Orders. Supplement of the Holy Synod to the manifesto of March 3, 1764, St. Petersburg., No. 169
- ↑ History of common faith Archival copy from October 15, 2013 on the Wayback Machine
- ↑ Rules for the Establishment of the Common Belief of 1800.
- Belokrinitskaya Hierarchy
- ↑ Igumen Filaret (Zakharovich). On the opening of the monastery of St. Nicholas in Moscow Archival copy of November 5, 2013 on the Wayback Machine : East. note / Comp. igum. Filaret. - M .: type. E.Lissner and J.Roman, 1897. −30 p.
- Нет Deaf neti: Formation of the clergy of Kerzhensk episcopacy. (inaccessible link)
- ↑ 1 2 3 Deacon John Mirolyubov, D. theol., For. God. Ways of Common Faith in the 20th Century // XVII Annual Theological Conference of St. Tikhon’s Orthodox University. - T. 1. - M .: Publishing house PSTGU, 2007. - p. 197-205.
- ↑ Definition of the Bishops' Council of the Russian Orthodox Church Outside of September 12/25, 1974 on the attitude towards the Old Believers
- ↑ Met. Hilarion (Alfeyev) . Dialogue with the Old Believers .
- ↑ Tyurenkov M. The Reunion of the Russian Church in the Perspective of Single Faith .
- ↑ Conference "The 200th anniversary of the canonical existence of the Old Believer parishes in the bosom of the Russian Orthodox Church": Russian Orthodox Church
- ↑ For the first time in 350 years, the liturgy of the ancient rite was performed in the Assumption Cathedral of the Kremlin . The appeal date is January 15, 2013. Archived January 20, 2013.
- ↑ 1 2 Priest John Mirolyubov . "Overcome, not exacerbate the separation"
- ↑ Journals of the meeting of the Holy Synod of May 30, 2014 . Patriarchy.Ru .
- ↑ Church and the world. Metropolitan Hilarion and Alexander Dugin. (March 31, 2013). The appeal date is November 11, 2018.
- ↑ Church and the world - air from 03/30/2013 . vera.vesti.ru. The appeal date is November 11, 2018.
- ↑ Church and the world - air from 03/30/2013 . vera.vesti.ru. The appeal date is November 11, 2018.
- ↑ Conversations with the priest. Old Believers. Ether of 10/24/2013 (October 25, 2013). The appeal date is November 11, 2018.
- ↑ Conversations with the priest. What is unity faith. Ether of May 18, 2017 Unsolved (May 18, 2017). The appeal date is November 11, 2018.
- ↑ Old Believers and Old Russian liturgical tradition. Conversations with the Father, April 2011 (June 20, 2013). The appeal date is November 11, 2018.
- ↑ Archived copy (inaccessible link) . The date of circulation is March 16, 2017. Archived December 22, 2016.
- ↑ Home - ElitsyMedia
- ↑ Orthodoxy.phm
- ↑ Single Faith: Problems and Prospects | Orthodoxy.phm
- Приход List of parishes
- ↑ Old rank as a sign of a new era .
- ↑ Met. Smolensky and Kaliningrad Kirill. Philosophy of Common Belief: Past-Present-Future
- ↑ A. A. Bovkalo . "From the history of the monastery in Russia monasteries" Archival copy of May 4, 2012 on the Wayback Machine .
- ↑ Denisov L. I. Orthodox monasteries of the Russian Empire. -M., 1908.
Documents
- The rules of Metropolitan Platon on common faith
- Decree on Uniformity of February 22 / March 7, 1918 of the Holy Council of the Orthodox Russian Church
- The definition of the Bishops' Council of the Russian Orthodox Church in 1971 on the abolition of the oaths to the old rites
- The definition of the Bishops' Council of the Russian Orthodox Church Outside of September 12/25, 1974 on the attitude towards the Old Believers
- The definition of the Bishops' Council of the Russian Orthodox Church in 2004
Literature
- Single Faith / / Brockhaus and Efron Encyclopedic Dictionary : 86 t. (82 t. And 4 extra.). - SPb. , 1890-1907.
- About common faith in the Russian church. Polemic essay by L. F. Pichugin.
- Maiorov, R. A. Projects of the Establishment of the Common Believers in the Era of the Rev. Filaret (Drozdova) // Proceedings of the scientific conference of students and graduate students "Lomonosov-2003". Story. Collection of theses. - M .: MSU, 2003. p. 36-39. (0.2 pp)
- Orthodox single faith in Russia. Comp. P. Chubarov. SPb., 2004.
- Pervushin M. V. Single Faith before and after Metropolitan Platon (Levshin) .
- Peter (Vasilyev) , holy igumen. “In order for the parish to be considered to be of the same faith, it is not enough to sing the dogmatist in unison” - an interview.
- Simon (Shleyev) , bishop Single faith in its internal development (in explaining its low prevalence among the Old Believers). - M .: “Medium”, 2004. - 480 p. - ISBN 5-85691-059-1 .
- Tyurenkov M. Orthodoxy, Single Faith, Old Believers .
- Tyurenkov M. The establishment of single-faith is truly a key event in the history of our Church .
- Alexander Gnip . What is the modern single faith of the Russian Orthodox Church of the Moscow Patriarchate?
- Vladimir KARPETS What is single faith?
- Yu.A. Katunin, A.V. Belsky. STAGES OF STRUGGLE FOR CREATING A CHURCH IN OLD OBSERVERS
- The Life and Works of Archbishop Nikifor Theotokis
- Archbishop Nikifor Theotokis's Works to Overcome the Old Believer Schism in the Russian Church
- Nikifor Feotoki "District Message to the Old Believers of the Kherson Diocese"
- R. Mayorov, A. On the Question of Attempting to Change the Position of Single-Faith in the Second Half of the XIX Century (Discussion of 1877) // The Church and the Russian World: History, Traditions, Modernity. Moscow-Yaroslavl: Remder, 2010. - P.126-131.
Links
- Patriarchal center of the ancient Russian liturgical tradition
- Orthodox Old Believers in the bosom of the Russian Orthodox Church
- Single faith
- Monastic community of St. Petersburg
- Site of the parish of the Tikhvin Icon of the Mother of God (Len. Oblast, Aninsky Pogost (settlement of Pavlovo-on-Neva))
- Old Believers: Back to the future!
- To co-religionists, on Taganka (PHOTO-REPORT)
- priest and priest John Mirolyubov Old rite in the ROC: the 20th century and the present