Grekulov, Efim Fedorovich

Efim Fedorovich Grekulov
Efim Fedorovich Grekulov
Date of Birth	1893
Date of death	1979
A country
Academic degree	Candidate of Historical Sciences

Efim Fedorovich Grekulov ( 1893 - 1979 ) - Soviet historian of religion , propagandist of atheism ^[2] . Candidate of Historical Sciences.

Biography

For many years, he led the research group of the Moscow Archive Administration, which studied the history of the Russian proletariat ^[3] . In 1933 he took part in the work of the Main Edition of the History of Factories and Plants founded by Maxim Gorky , made an article “Archives as a Source for Studying the Proletariat” ^[4] . He studied the history of the Decembrist uprising ^[5] .

In the 1930s, he was actively published in the periodical press of the Union of Militant Atheists , published several brochures on the history of religion in Russia. The most famous work, " Morals of the Russian Clergy " (1928), was reprinted several times, including in the 2010s by Alexander Nevzorov . The result of Grekulov’s work on criticizing the church was summed up in the book The Orthodox Inquisition in Russia, published in 1964 during the Khrushchev persecution of religion .

Religiologist S.I. Ivanenko notes that while studying the history of the “relationship between Russian Orthodoxy and science,” E. F. Grekulov focused on “the most extreme manifestations of hostility to education, science and scholars on the part of the church — the prohibitions and prosecutions of advanced scientific literature, Organizing the persecution of major natural scientists. ” ^[6]

Criticism

The famous historian D. V. Pospelovsky , giving examples of distortion of facts by Grekulov, encloses the word “scientist” in quotation marks ^[7] .

Candidate of historical sciences, associate professor of the Department of Regional Studies and Tourism of P. G. Demidov Yaroslavl State University O. D. Dashkovskaya calls Grekulov’s work “ politically engaged ” ^[8] .

Doctor of Law, Professor and Head of the Department of Theory and History of State and Law of the Moscow University of the Ministry of Internal Affairs of Russia S. A. Lukyanov in the works of Grekulov notes “a clear anti-church position ” ^[9]

EA A. Kapranova, Ph.D. (Hist.), Associate professor of the Department of World History and International Relations of the Amur State University , also points out the fact that a harsh ideological orientation prevailed in Soviet historiography in covering church history ^[10]

Candidate of historical sciences , senior lecturer of the department “History and Philosophy” of Tambov State Technical University A. V. Balantsev notes that during this period of work (including Grekulov) “ do not differ in objectivity ” ^[11]

According to the candidate of legal sciences and doctor of historical sciences, professor of the department of state and administrative law of the N.P. Ogarev Mordovian State University, historian V.F. Levin , Grekulov made his harsh conclusions about the law enforcement activities of the Russian Orthodox Church " on the instructions of party and state bodies " ^[12] .

Candidate of historical sciences, associate professor of the Department of Theory and History of State and Law of St. Petersburg State University of Economics and Economics , and associate professor and deputy head of the Department of Russian History on Informatization of the State University of Political and Political Emperor Alexander I A. G. Firsov indicates that Grekulov set himself, like him, in his works predecessors, not so much scientific as propaganda goals. ^[13]

The candidate of historical sciences I.N. Mukhin classifies Grekulov as a Marxist historian who " shared the provisions of the so-called "scientific atheism", moreover, often considered its propaganda to be their main task, "concluding from here that they are characterized by a" known bias , "" polemical acuteness both against the Russian Orthodox Church and against religion in general . " Mukhin also notes that for historians such as Grekulov “it is typical to use mainly journalism and published materials; archival funds, in fact, remained unclaimed . ” ^[14] .

Candidate of historical sciences, associate professor of the department of sociology, political science, psychology and pedagogy of Omsk State Agrarian University N.V. Elizarova notes that Grekulov often reinforces his opinion not with references to sources or statistical data, but with excerpts from literary and artistic works, which could not affect the objectivity of his conclusions. ^[15]

According to the doctor of historical sciences, professor of the Department of History and Cultural Studies of the Kyrgyz-Russian Slavic University named after Boris Yeltsin E.E. Ozmitel , in Grekulov's works “ generalizing characteristics, as a rule, are a set of speculations and distortions ”. ^[sixteen]

Publications

Books

Grekulov E. The first armed uprising against tsarism. (Decembrists). Club evenings. M. Publishing House "Knowledge". 1925.120 s.
Grekulov E.F. From the history of the Holy Inquisition in Russia - M., 1929.
Grekulov E.F. How the Russian clergy strangled the press - M., 1930.
Grekulov E.F. The Russian Church as a landowner and capitalist - M., 1930.
Grekulov E.F. Moscow churchmen during the years of reaction - M., 1932.
Grekulov E. Archives as a source for studying the history of plants. M.-L.: “History of factories”, type. "The spark of revolution." [1933]. 14 sec
Grekulov E.F. The Orthodox Church - the enemy of enlightenment / Grekulov Efim Fedorovich; USSR Academy of Sciences; rep. ed. A.I. Klibanov . - M.: Academy of Sciences of the USSR, 1962.
Grekulov E.F. The Orthodox Inquisition in Russia / Grekulov Efim Fedorovich; USSR Academy of Sciences; rep. ed. A.I. Klibanov . - M .: Nauka, 1964
Grekulov E.F. Church, autocracy, people: (2nd half of the 19th - beginning of the 20th centuries) / Grekulov Efim Fedorovich; USSR Academy of Sciences; [resp. ed. P.K. Kurochkin ]. - M .: Science, 1969.
Grekulov, E. F. Bibliographic index of literature on the study of Orthodoxy, Old Believers and sectarianism in Soviet historical science for the years 1922-1972 - Mosk. House of Scientific atheism. - M., 1974. - 257 p.
Religion and the church in the history of Russia (Soviet historians about the Orthodox Church in Russia) / Acad. societies. sciences; Comp. and auth. note E. F. Grekulov; total ed. and foreword. A.M.Sakharova . - M. - Thought, 1975 .-- 255 p.

Articles

Grekulov EF Spiritual censorship and its struggle against science // Archival business , 1930, No. 1 (45), p. 90.
Grekulov E. How churchmen helped tsarism in elections to the Duma // Antireligious . M., 1937.
Grekulov E.F., Kurochkin P.K. Research of Orthodoxy in Soviet literature // Questions of scientific atheism . Issue 4. Victories of the scientific and atheistic worldview in the USSR for 50 years / Acad. societies. Sciences CC CPSU. Inst. Of scientific atheism. - M .: Thought , 1967. - S. 287-325. - 463 p. - 22,000 copies.

Notes

↑ Grekulov E.F., Zimin A.A. , Sakharov A.N. Church reform and schism // Christianity and Russia. Digest of articles. Series: Soviet Religious Studies. Issue 2. Moscow, Science, 1988-136 p.
↑ "From the first days of Soviet power ... known as the propagandist of atheism . " - Congratulations to the hero of the day! // " Science and Religion ", 1973, numbers 1-6, p. 68
↑ Congratulations to the hero of the day! [Efim Fedorovich Grekulov is 80 years old] // Science and Religion . - No. 7. - 1973. - S. 68.
↑ Grekulov, Efim. Archives as a source for studying the history of plants. - M.-L.: “History of factories”, type. "The spark of revolution." [1933]. 14 s.
↑ Grekulov, Efim. The first armed rebellion against tsarism. (Decembrists). Club evenings. - M. Publishing House "Knowledge". 1925. 120 pp. (Club Evenings).
↑ Ivanenko, 1988 , p. 272.
↑ Pospielovsky DV . Soviet studies on the church and the believer's response to atheism . - Macmillan Publishers , 1988 .-- P. 18.
↑ “Two works by E.F. are also politically biased. Grekulova “The Russian Church as a Landowner and a Capitalist” (1934) and “Church, Autocracy, People” (1969) 1. They provide data on the economic and political situation of the Orthodox Church in pre-revolutionary Russia, its close relationship with the tsarist government. Particularly emphasized is the participation of the clergy "in the suppression of the liberation struggle and the revolutionary movement", its usurious activity and the exploitation of peasant labor in monasteries. "- Dashkovskaya O. D. Yaroslavl diocese in the late XVIII - early XX centuries: problems of economic development : dissertation ... Candidate of Historical Sciences: 07.00.02. - Yaroslavl: Yaroslav. state un-t them. P.G. Demidova, 2005 .-- 287 p. : il.
↑ “In the works of N.M. Nikolsky, E.F. Grekulov, N.S. Gordienko, A.V. Belova, V.V. Klochkova and others, there is a clear anti-church position expressed in assessing the role and place of the Russian Orthodox Church in the history of Russia, its significance in state and public life until 1917. ”- S. Lukyanov. Role and place of the Ministry of Internal Affairs of pre-revolutionary Russia in the mechanism of religious regulation relations, 1802-1917 : dissertation ... candidate of legal sciences: 12.00.01. - Moscow, 2000 .-- 202 p.
↑ “After the October events of 1917, dramatic changes took place in Soviet historiography regarding religion and the church. After the adoption of laws on the separation of the Church from the state and the school from the Church in historiography, a rigidly defined ideological setting begins to prevail. In 20-30gg. a number of works appear that are sharply accusatory. We can include the works of E.F. Grekulova, B.P. Candidova, N. Rostov, G. Rybkin, B. Titlinov, S. Khudyakov, V.I. Pisareva, A.D. Dmitriev, V.K. Kartsov, R. Novitsky, N.M. Nikolsky, A. Dolotov, I.Uzkov.6 Soviet historians have denied the centuries-old experience of the cultural and historical development of Russian Orthodoxy and its influence on the fate of the state . Soviet historians focused on the fact that the church constantly supported the autocratic system. For obvious reasons, not a single historian asked the question, but could the Church have acted differently at that time? ”- EA Kapranova. Development of the church-administrative structure and management of the Russian Orthodox Church in the Far East of Russia, 1840 - 1918. : dissertation ... candidate of historical sciences: 07.00.02. - Blagoveshchensk, 2003 .-- 200 p. : il.
↑ “Since the mid-1960s. scientific works devoted to the problems of atheistic education of the population began to appear. The authors tried to uncover the historical roots of the problems, to trace the paths of their development. However, due to the tone set by the party, these works did not differ in objectivity. These include the works of G. V. Vorontsov15, E. F. Grekulova 16. "- Balantsev A. V. Anti-religious activity of the Komsomol: 1918-1925. : dissertation ... candidate of historical sciences: 07.00.02 / Balantsev Aleksandr Viktorovich; [Place of protection: Tamb. state un-t them. G.R. Derzhavin]. - Tambov, 2008 .-- 253 p.
↑ “The protection activity of the Russian Orthodox Church was called inquisitorial, anti-people, and in the writings of E. F. Grekulov it was sharply condemned on the instructions of party-state bodies53.” - V. Levin. The Struggle of the Russian State and the Russian Orthodox Church with Religious Violations in 1820– e - 1917 : on materials of the Middle Volga region : dissertation ... Doctors of historical sciences: 07.00.02 / Levin Valery Fedorovich; [Place of protection: Mordov. state un-t]. - Saransk, 2011 .-- 344 p.
↑ “In the work of EF Grekulov“ The Russian Church as a Landowner and a Capitalist ”, data from the works of DI Rostislavov and V. I. Kilchevsky are used to confirm the provision on the growth of the material well-being of the Church in the 19th century. However, the author did not consider it necessary to criticize the journalism of the previous era, since he set himself, like his predecessors, not so much scientific as propaganda goals. “The interests of the church, as the owner of the largest movable and immovable property,” writes EF Grekulov, “brought it close to large landowners and representatives of commercial and industrial capital. The church defended the interests of the ruling classes not only because it was subordinate to the Russian autocracy, but and also because allies with the ruling classes demanded its capitalist interests. "16 The stated ideological and political principles predetermined bias in covering the topic. Thus, asserting that secularization did not in the least deprive the church of the right to acquire real estate again, 17 the author “forgets” to note that since 1819 any assignment to church real estate institutions was possible only with the highest permission, which significantly limited the property rights of the Church. We note that almost forty years later, speaking about the sufficient material support of the Orthodox clergy in the second half of the 19th century, EF Grekulov continued to rely on pre-revolutionary journalism. 18 "- AG Firsov. Church finance and the budget policy of the Russian government of the era" great reforms ", the end of the 50s - 70s. XIX century : the dissertation ... candidate of historical sciences: 07.00.02. - St. Petersburg, 2003 .-- 198 p.
↑ “Several works on issues of interest to me appeared at the turn of the 1960s – 1970s, these include an article by S. S. Dmitrieva "The Orthodox Church and the State in Pre-Reform Russia" 4, book by E.F. Grekulova "Church, autocracy, people" and a collection of articles "The Church in the History of Russia (IX century - 1917). Critical essays" 5. All authors are united, first of all, by belonging to Marxist historians. Like all Soviet historians, they shared (should have shared) the provisions of the so-called "scientific atheism", moreover, often considered its propaganda to be their main task, as N. M. Nikolsky. From this follows the well-known bias of these historians, their polemical acuteness both against the Russian Orthodox Church and against religion in general. Their attention is concentrated on considering the church as an important part of the structure of state power. They are also characterized by the use of mainly journalism and published materials; archival funds, in fact, remained unclaimed. ”- I. Mukhin. Parish clergy in the late XVIII - early XX centuries. : Based on materials from the Yegoryevsky district of the Ryazan diocese : dissertation ... of a candidate of historical sciences: 07.00.02. / Mosk. state un-t them. Mv Lomonosov - Moscow, 2006 .-- 340 p.
↑ “Separately, it is worth highlighting the works in which the analysis of the activities of the Russian Orthodox Church was undertaken from hard atheistic, Marxist-Leninist positions. These include the works of B. V. Titlinov, E. F. Grekulov, N. Rostov, G. Rybkin, R. Novitsky, 2 and others. These works, although they are biased, are interesting in that they contain a large selection of factual material on the issue of church education. However, the assessment given to the Orthodox libraries by Soviet scholars is extremely low - “a breeding ground for ignorance and obscurantism”. Among the above works, emphasis should be placed on the works of E.F. Grekulov, who paid the greatest attention to the libraries of the spiritual department. According to the author, the book collections of Orthodox libraries contained “different trash” about sinners, death, the Antichrist, hell, designed to intimidate and distract the people “from the struggle for class interests”, to nurture in it the spirit of “servile submission” 1. Grekulov evaluates public readings conducted by the clergy in parishes only as a means of ideological treatment of the masses. It is worth noting that the scientist often reinforces his arguments not with references to sources or statistical data, but with excerpts from the literary and artistic works of N. A. Nekrasov, N. S. Leskov, L. N. Tolstoy, which could not but affect objectivity of the conclusions made by the researcher. ”- N. Elizarova. Libraries of the Russian Orthodox Church in the dissemination of spiritual education among the population of Western Siberia in 1881 - 1917. : dissertation ... candidate of historical sciences: 07.00.02 / Elizarova Natalya Vladimirovna; [Place of protection: Kemerov. state un-t]. - Omsk, 2007 .-- 271 p.
↑ “After 1917, historical science was interested in Orthodoxy only as a structural element of the socio-economic system of Russia with uniquely reactionary in the XIX century. functions. Among the Soviet scholars of Orthodoxy, the most valued were the works of N. S. Gordienko, 4 E. F. Grekulova, 5 V. V. Klochkova. 6 In these works, as well as in more special works of other Soviet scholars on private issues of church history, there are no facts, касающихся Кыргызстана и даже Средней Азии, обобщающие характеристики, как правило, представляют собой набор домыслов и искажений.» — Озмитель Е. В. История православия в Кыргызстане, XIX - XX вв. : диссертация ... кандидата исторических наук : 07.00.02. — Бишкек, 2003. — 187 с.

Literature

Иваненко С. И. Эволюция русского православия к просвещению и научному знанию // Вопросы научного атеизма . Issue 37. Православие в истории России / Редкол. В. И. Гараджа (отв. ред.) и др.; Acad. societies. Sciences CC CPSU. Inst. Of scientific atheism. — М. : Мысль , 1988. — С. 271-287. — 303 с. — 20 700 экз. — ISBN 5-244-00202-3 .

[1] Grekulov E.F., Zimin A.A. , Sakharov A.N. Church reform and schism // Christianity and Russia. Digest of articles. Series: Soviet Religious Studies. Issue 2. Moscow, Science, 1988-136 p.

[2] "From the first days of Soviet power ... known as the propagandist of atheism . " - Congratulations to the hero of the day! // " Science and Religion ", 1973, numbers 1-6, p. 68

[3] Congratulations to the hero of the day! [Efim Fedorovich Grekulov is 80 years old] // Science and Religion . - No. 7. - 1973. - S. 68.

[4] Grekulov, Efim. Archives as a source for studying the history of plants. - M.-L.: “History of factories”, type. "The spark of revolution." [1933]. 14 s.

[5] Grekulov, Efim. The first armed rebellion against tsarism. (Decembrists). Club evenings. - M. Publishing House "Knowledge". 1925. 120 pp. (Club Evenings).

[_391ce639a4e42803-6] Ivanenko, 1988 , p. 272.

[7] Pospielovsky DV . Soviet studies on the church and the believer's response to atheism . - Macmillan Publishers , 1988 .-- P. 18.

[8] “Two works by E.F. are also politically biased. Grekulova “The Russian Church as a Landowner and a Capitalist” (1934) and “Church, Autocracy, People” (1969) 1. They provide data on the economic and political situation of the Orthodox Church in pre-revolutionary Russia, its close relationship with the tsarist government. Particularly emphasized is the participation of the clergy "in the suppression of the liberation struggle and the revolutionary movement", its usurious activity and the exploitation of peasant labor in monasteries. "- Dashkovskaya O. D. Yaroslavl diocese in the late XVIII - early XX centuries: problems of economic development : dissertation ... Candidate of Historical Sciences: 07.00.02. - Yaroslavl: Yaroslav. state un-t them. P.G. Demidova, 2005 .-- 287 p. : il.

[9] “In the works of N.M. Nikolsky, E.F. Grekulov, N.S. Gordienko, A.V. Belova, V.V. Klochkova and others, there is a clear anti-church position expressed in assessing the role and place of the Russian Orthodox Church in the history of Russia, its significance in state and public life until 1917. ”- S. Lukyanov. Role and place of the Ministry of Internal Affairs of pre-revolutionary Russia in the mechanism of religious regulation relations, 1802-1917 : dissertation ... candidate of legal sciences: 12.00.01. - Moscow, 2000 .-- 202 p.

[10] “After the October events of 1917, dramatic changes took place in Soviet historiography regarding religion and the church. After the adoption of laws on the separation of the Church from the state and the school from the Church in historiography, a rigidly defined ideological setting begins to prevail. In 20-30gg. a number of works appear that are sharply accusatory. We can include the works of E.F. Grekulova, B.P. Candidova, N. Rostov, G. Rybkin, B. Titlinov, S. Khudyakov, V.I. Pisareva, A.D. Dmitriev, V.K. Kartsov, R. Novitsky, N.M. Nikolsky, A. Dolotov, I.Uzkov.6 Soviet historians have denied the centuries-old experience of the cultural and historical development of Russian Orthodoxy and its influence on the fate of the state . Soviet historians focused on the fact that the church constantly supported the autocratic system. For obvious reasons, not a single historian asked the question, but could the Church have acted differently at that time? ”- EA Kapranova. Development of the church-administrative structure and management of the Russian Orthodox Church in the Far East of Russia, 1840 - 1918. : dissertation ... candidate of historical sciences: 07.00.02. - Blagoveshchensk, 2003 .-- 200 p. : il.

[11] “Since the mid-1960s. scientific works devoted to the problems of atheistic education of the population began to appear. The authors tried to uncover the historical roots of the problems, to trace the paths of their development. However, due to the tone set by the party, these works did not differ in objectivity. These include the works of G. V. Vorontsov15, E. F. Grekulova 16. "- Balantsev A. V. Anti-religious activity of the Komsomol: 1918-1925. : dissertation ... candidate of historical sciences: 07.00.02 / Balantsev Aleksandr Viktorovich; [Place of protection: Tamb. state un-t them. G.R. Derzhavin]. - Tambov, 2008 .-- 253 p.

[12] “The protection activity of the Russian Orthodox Church was called inquisitorial, anti-people, and in the writings of E. F. Grekulov it was sharply condemned on the instructions of party-state bodies53.” - V. Levin. The Struggle of the Russian State and the Russian Orthodox Church with Religious Violations in 1820– e - 1917 : on materials of the Middle Volga region : dissertation ... Doctors of historical sciences: 07.00.02 / Levin Valery Fedorovich; [Place of protection: Mordov. state un-t]. - Saransk, 2011 .-- 344 p.

[13] “In the work of EF Grekulov“ The Russian Church as a Landowner and a Capitalist ”, data from the works of DI Rostislavov and V. I. Kilchevsky are used to confirm the provision on the growth of the material well-being of the Church in the 19th century. However, the author did not consider it necessary to criticize the journalism of the previous era, since he set himself, like his predecessors, not so much scientific as propaganda goals. “The interests of the church, as the owner of the largest movable and immovable property,” writes EF Grekulov, “brought it close to large landowners and representatives of commercial and industrial capital. The church defended the interests of the ruling classes not only because it was subordinate to the Russian autocracy, but and also because allies with the ruling classes demanded its capitalist interests. "16 The stated ideological and political principles predetermined bias in covering the topic. Thus, asserting that secularization did not in the least deprive the church of the right to acquire real estate again, 17 the author “forgets” to note that since 1819 any assignment to church real estate institutions was possible only with the highest permission, which significantly limited the property rights of the Church. We note that almost forty years later, speaking about the sufficient material support of the Orthodox clergy in the second half of the 19th century, EF Grekulov continued to rely on pre-revolutionary journalism. 18 "- AG Firsov. Church finance and the budget policy of the Russian government of the era" great reforms ", the end of the 50s - 70s. XIX century : the dissertation ... candidate of historical sciences: 07.00.02. - St. Petersburg, 2003 .-- 198 p.

[14] “Several works on issues of interest to me appeared at the turn of the 1960s – 1970s, these include an article by S. S. Dmitrieva "The Orthodox Church and the State in Pre-Reform Russia" 4, book by E.F. Grekulova "Church, autocracy, people" and a collection of articles "The Church in the History of Russia (IX century - 1917). Critical essays" 5. All authors are united, first of all, by belonging to Marxist historians. Like all Soviet historians, they shared (should have shared) the provisions of the so-called "scientific atheism", moreover, often considered its propaganda to be their main task, as N. M. Nikolsky. From this follows the well-known bias of these historians, their polemical acuteness both against the Russian Orthodox Church and against religion in general. Their attention is concentrated on considering the church as an important part of the structure of state power. They are also characterized by the use of mainly journalism and published materials; archival funds, in fact, remained unclaimed. ”- I. Mukhin. Parish clergy in the late XVIII - early XX centuries. : Based on materials from the Yegoryevsky district of the Ryazan diocese : dissertation ... of a candidate of historical sciences: 07.00.02. / Mosk. state un-t them. Mv Lomonosov - Moscow, 2006 .-- 340 p.

[15] “Separately, it is worth highlighting the works in which the analysis of the activities of the Russian Orthodox Church was undertaken from hard atheistic, Marxist-Leninist positions. These include the works of B. V. Titlinov, E. F. Grekulov, N. Rostov, G. Rybkin, R. Novitsky, 2 and others. These works, although they are biased, are interesting in that they contain a large selection of factual material on the issue of church education. However, the assessment given to the Orthodox libraries by Soviet scholars is extremely low - “a breeding ground for ignorance and obscurantism”. Among the above works, emphasis should be placed on the works of E.F. Grekulov, who paid the greatest attention to the libraries of the spiritual department. According to the author, the book collections of Orthodox libraries contained “different trash” about sinners, death, the Antichrist, hell, designed to intimidate and distract the people “from the struggle for class interests”, to nurture in it the spirit of “servile submission” 1. Grekulov evaluates public readings conducted by the clergy in parishes only as a means of ideological treatment of the masses. It is worth noting that the scientist often reinforces his arguments not with references to sources or statistical data, but with excerpts from the literary and artistic works of N. A. Nekrasov, N. S. Leskov, L. N. Tolstoy, which could not but affect objectivity of the conclusions made by the researcher. ”- N. Elizarova. Libraries of the Russian Orthodox Church in the dissemination of spiritual education among the population of Western Siberia in 1881 - 1917. : dissertation ... candidate of historical sciences: 07.00.02 / Elizarova Natalya Vladimirovna; [Place of protection: Kemerov. state un-t]. - Omsk, 2007 .-- 271 p.

[16] “After 1917, historical science was interested in Orthodoxy only as a structural element of the socio-economic system of Russia with uniquely reactionary in the XIX century. functions. Among the Soviet scholars of Orthodoxy, the most valued were the works of N. S. Gordienko, 4 E. F. Grekulova, 5 V. V. Klochkova. 6 In these works, as well as in more special works of other Soviet scholars on private issues of church history, there are no facts, касающихся Кыргызстана и даже Средней Азии, обобщающие характеристики, как правило, представляют собой набор домыслов и искажений.» — Озмитель Е. В. История православия в Кыргызстане, XIX - XX вв. : диссертация ... кандидата исторических наук : 07.00.02. — Бишкек, 2003. — 187 с.

Efim Fedorovich Grekulov
Date of Birth	1893 ( 1893 )
Date of death	1979 ( 1979 )
A country
Academic degree	Candidate of Historical Sciences ^[1]