Kalinovsky, Sergey Vladimirovich

Before Priesthood Acceptance

Sergius Kalinovsky was born on April 15, 1884. His father was a hereditary nobleman of Vitebsk province , an officer and died in the rank of colonel , and his mother came from the princely family of Lvov ^[2] .

In 1896, Kalinovsky entered the Imperial Moscow Lyceum of Tsarevich Nikolai . In 1898 he was transferred to the Moscow private gymnasium of L.I. Polivanov , which he graduated in 1905. In the same year he entered the historical and philological faculty of Moscow University , but in the fall of 1907 he was expelled as having not paid tuition. In April 1908, restored to the same faculty ^[2] .

In 1909, he married Elizabeth Ivanovna Tikhomirova. A daughter was born in marriage ^[2] .

On March 2, 1912, at his own request, Kalinovsky was dismissed from Moscow University, without having completed his studies there ^[2] . He passed the exam at the Serpukhov state school for the title of teacher of public schools ^[3] .

Priest before the Revolution

Kalinovsky was admitted to the Office of the military and naval clergy . March 28, 1912 was ordained a priest and was seconded to the St. Sergius Church at the summer military camps on the Khodynsky field in Moscow. Since April 27 of the same year - a full-time priest of the same church ^{[4] [2]} .

According to the data of A. I. Krasnov-Levitin and V. M. Shavrov , cited by them in the book “Essays on the History of Russian Church Troubles”: “Having Some Literary and Preaching Gift,” Priest Sergei Kalinovsky “soon becomes the squire of Metropolitan Vladimir [Epiphany] and the famous Black Hundred Archpriest [John] Vostorgov . " Thus, before the revolution, Kalinovsky “if he was not a direct participant in the Black-Hundred organizations, then, in any case, he adjoined the most right-wing circles of the pre-revolutionary clergy” ^[5] .

On December 16, 1913, Kalinovsky was appointed priest of the Peter and Paul Church of the 6th Don Cossack Regiment, General Krasnoshchekov , stationed in the city of Mlava in the Plotsk province ^[2] .

On July 29, 1914, Kalinovsky was appointed to the post of diocesan anti-sectarian missionary preacher of the Pskov diocese ^[6] . On August 31 of the same year he was dismissed from the Office of the Military and Marine Clergy ^[2] .

June 25, 1916 he was transferred to the same position in the Podolsk diocese ^{[7] [8]} .

According to Krasnov-Levitin and Shavrov, during the June offensive of 1917, Kalinovsky ardently called on the soldiers to go into battle. After the October coup, he quickly and imperceptibly disappeared from the army ^[5] .

Priest after the Revolution

In 1917, Kalinovsky returned to Moscow and was appointed rector of the St. Sergius Church in the Khodynsky field ^[9] . In 1918, Patriarch Tikhon appointed Kalinovsky the rector of the Church of the Mother of God of Grebnev, in Lubyanka . As Nikita Okunev wrote in his Diary of a Muscovite, Kalinovsky at that time was a “popular young priest” who delivered “strong sermons” ^[3] .

Kalinovsky was actively engaged in missionary work among workers, was associated with an employee of the VIII (“liquidation”) department of the People’s Commissariat of Justice, former priest Mikhail Galkin , who declared himself an atheist. One of the joint events with Galkin, with the filing of the latter, was the holding of disputes among communist cells. Despite the priesthood, Kalinovsky, as he later admitted, “shared the ideas of communism, with the exception of the religious question,” as a result of which his comrades-in-arms considered him a Bolshevik ^[3] .

Kalinovsky became the chairman of the Valaam religious and educational brotherhood, created "at the request of Orthodox believers" in the Moscow courtyard of the Valaam monastery and officially issued on June 28, 1918. Focusing on “developing religious feelings in the hearts of the Orthodox and striving to draw them closer to the Church,” the Brotherhood at the same time obliged itself to “recognize all the decrees of the new government” and “not to interfere in its judgments,” refused to criticize the authorities or to incite anyone or. Later, the Brotherhood disappears from the papers, and the further fate of this formation is unknown ^[10] .

Kalinovsky was elected confessor created by Fyodor Zhilkin of the Christian Socialist Workers and Peasants Party (KSRKP). The main content of the petition to Patriarch Tikhon of June 5, 1919 was the accession of the last party to the parish, headed by Kalinovsky, who, according to the document, “the first clergy delivered fearlessly preaching the gospel , not limited to the church only. He kept many thousands of workers in the flock of Orthodoxy, and he enjoys popular love and general respect, and therefore Fr. KALINOVSKY is elected as a confessor, and therefore the Main Organizing Council calls on YOUR HOLINESS to allow and bless our wish and the Decree of the Party ” ^[11] .

On this petition, Patriarch Tikhon on May 23 / June 5, 1919 put forward a resolution: “To His Eminence Archbishop Joasaph [Kallistov] : there are no obstacles on my part. Patriarch Tikhon. " On May 25 / June 7, Archbishop Joasaph (Kallistov) put forward the resolution: “Blessed the members of CHRIST [IANSKO] SOC [IALISTIC] WORKERS [E] -KR [ESTANIAN] PARTY as parishioners of the Church of Grebnevskaya Mother of God and priest S. Kalinovsky be remembered as spiritual leader parties ” ^[11] .

At a tea party held after the liturgy held by Patriarch Tikhon on June 15, 1919 in the Church of the Grebnevskaya Icon of the Mother of God, Fyodor Zhilkin addressed the patriarch with two questions: joining party members to this parish and approving the appeal of the hierarch with a request to bless the work of the party. The patriarch’s handwritten litters made on the last document included underlining the phrase “put your Great Human Self near God” and the words “It’s not entirely clear!” On the margin, and on the back of the paper he left a resolution: “Let them work in the spirit of Christ’s covenants and they will carry out these in their life and work - so long as the Holy Church will call upon them God's blessing in advance ” ^[11] .

Soon Zhilkin was arrested, and on September 30, 1919, a trial was held against him, at which Kalinovsky was a witness to the defense. Zhilkin was found guilty by the court "in the premises of the name of an employee of the Soviet power for commercial purposes and to advertise his party", and the party itself was recognized as harmful ^[11] . In 1920, the KHCRK was banned by the authorities, after which Kalinovsky temporarily went into the shadows ^[12] . Protopresbyter Nikolai Lyubimov on June 25, 1920 gave such evidence in the case of the closure of the KSKRP:

I reported to Patriarch Tikhon about all the circumstances of this case. Regarding the participation associated with the activities of the Christian Socialist Workers and Peasants Party, the Patriarch told me that he is now convinced that Zhilkin is a provocateur, a scoundrel, as the Patriarch put it, and besides, he escaped from 70,000 rubles. party money. He helped and in every possible way promoted this party.N. D. Kuznetsov , who through this party tried to find a compromise between secular and ecclesiastical authority. Kuznetsov in every possible way defended Zhilkin, Zhilkin was supported by witness Kalinovsky, whom I equally know and who I do not highly appreciate for his noisy and noisy activities. I absolutely do not understand what his fans are addicted to in him. I explain the participation of Kalinovsky in this party entirely by adaptation to the spirit of the times. I sincerely certify that, in my opinion, Christianity and socialism are incompatible. I have repeatedly talked on this subject with Patriarch Tikhon, and he also sincerely agreed with me that Christianity and socialism are incompatible ^[11] .

In 1921, during a famine in the Volga region , Kalinovsky organized a free dining room at the church, actively participated in collecting donations in favor of the starving ^{[5] [12]} .

On August 7, 1921 Kalinovsky was arrested at the Ozyory station and imprisoned in Kolomenskaya prison; three days later released, returned home ^[12] . During an all-night vigil on the feast of the Transfiguration of the Lord, Kalinowski held a conversation with the faithful of the village of Ozyory, Kolomensk district of Moscow province . As a result of the latest event, he was arrested on August 26, 1921: he was charged with campaigning “against the Soviets by preaching”. On September 2, investigative Kalinovsky gave a subscription that his religious rites and sermons would not affect politics as such ^[3] . On September 22, the case on charges of Sergei Kalinovsky “for political motives” was dismissed ^[12] .

In a report dated February 3/16, 1922, the Dean of the 4th branch of the Sretensky Forty, Archpriest Vasily Vishnyakov, Archbishop Nikutr (Fenomenov) of Krutitsky described the church where Sergius Kalinovsky reigned:

In Grebnevsk [the Icon of the Mother of God], on Lub [Yanskoy] square [area], the church is worshiped daily and in relation to the people who are on the square: Vespers service at 7-8 hours [evenings], and Mass at 10-11 am . At the [church] sisterly brotherhood sings the people, and sermons are given apart from local priests and by invited preachers spiritual and secular (such as Preos [sacred] Antonin [Granovsky] , Pr [priest] in [ladimir] Strakhov , ND Kuznetsov and other). All this attracts people to the church. But at the same time, there is also some abnormal phenomenon - the failure to fulfill the Patriarchal order on innovations - the opening of the Royal Gates at the wrong time, standing at the bishop's chair, reading in Russian, finding pots with flowers and Christmas trees on the Holy See , the admission of lay preachers [inaudible] sectarians, treating the clergy and laity in the temple [howl] unit ^[13] .

In the spring of 1922, Kalinovsky took an active part in the campaign launched by the authorities to seize church property . On March 31, 1922, Izvestia of the All-Russian Central Executive Committee published its Open Letter to Orthodox Believers, which was distinguished by its bellicose tone against the background of Nizhny Novgorod , Saratov and Petrograd appeals in support of this campaign and contained hints of the upcoming church revolution, although there were no direct attacks against Patriarch Tikhon ^[14] . As the propaganda and propaganda department of the Moscow Committee of the RCP (b) reported, Kalinovsky’s participation in this campaign did not bring the desired results - the party members saw the reason for this in the “appearance of the priest that was inappropriate to the rank” ^[3] .

Organization of the updating schism

The state did not remain aloof from the internal church struggle. The result was an instruction adopted on April 11, 1922 at the GPU . According to the document, an internal church opposition from the clergy was to be organized in Moscow, the task of which was through an “unconditionally firm and decisive priest” - meaning Kalinovsky - developing a resolution whose main goals would be Patriarch Tikhon and the highest church authority. An additional item was to be a mandatory call for updating the hierarchy and convening a Local Council . According to the instructions, Kalinovsky was also obliged to establish relations with Petrograd comrades-in-arms by traveling to them ^[3] .

On April 19, 1922, a meeting of representatives of the Moscow clergy and Soviet authorities took place at the apartment of Sergei Kalinovsky. Among the clergy were, in addition to Kalinovsky himself, the provisional bishop Antonin (Granovsky) , priests John Borisov and Leonid Nikolostansky. From the side of the authorities came Mikhail Shmelev, the authorized representative of the 6th department of the Moscow State Political Administration of the GPU, and Mikhail Galkin , employee of the 8th (“liquidation”) department of the People’s Commissariat of Justice, who on April 3 received a task from the Moscow Commission for the Removal of Church Values ​​to prepare and assemble an initiative meeting of priests who church values. " Patriarch Tikhon was recognized as harmful to the state and the "progressive" clergy, and in accordance with the instructions of the party members, "revolutionaries" from the church had to openly oppose its head. The reasons for the conviction for the priests were the promises of freedom in missionary work and congresses, as well as permission to introduce their own ideas in the church sphere. Bishop Antonin (Granovsky) was asked to think about the possibility of getting a church pulpit . In the final part of the meeting, the participants formulated a number of tasks: to prepare an appeal to the faithful, to join the participation in the new journal, for the publication of which Kalinovsky was responsible, and to strengthen ties with the “progressive clergy” of Petrograd ^[15] .

Of the Moscow supporters of the seizure of values, only Sergei Kalinovsky agreed to participate in the upcoming coup. He enthusiastically received the leaders of the emerging renovationist schism: priests Alexander Vvedensky and Evgeny Belkov , Vladimir Krasnitsky , who arrived from Petrograd, and Nikolai Rusanov and Sergey Ledovsky , who arrived from Saratov. He told them that he was preparing to print the first issue of the Living Church magazine, for which he himself coined the name ^[16] . The editorial office was located in his apartment: Moscow, corner of Lubyanka Square and Myasnitskaya Street , 2/4 (at the Grebnevskaya Church) ^[17] . It was immediately decided to give the group they organize the name "Living Church" ^[18] .

On April 29, 1922, in the premises of the Polytechnic Museum, Kalinovsky gave testimony at the trial in the case of resistance to the seizure of church property in Moscow. Отвечая на вопрос, задевает ли изъятие из церквей священных сосудов религиозное чувство верующих, вместе с епископом Антонином и протоиереем Сергием Ледовским утверждал, что любовь к ближнему позволяет отдать все сосуды ^[19] .

Вскоре был подготовлен первый номер редактируемого Калиновским журнала «Живая Церковь», который открывался передовой статьёй самого редактора, выдержанной в необычайно воинственном тоне ^[17] :

Довольно молчать! Наступил момент, когда православный русский народ ждёт решающего голоса Церкви. По вине старого бюрократического и иерархического строя взаимоотношения между ставленниками бывших правящих классов и Советским государством стали абсолютно невозможными. Обнаружено моральное банкротство церковных, ныне существующих порядков. Всякий дальнозоркий сын церкви должен собственными усилиями иметь гражданское мужество и решительность принять меры к торжеству и спасению православной церкви ^[20] .

К 18 часам 8 мая номер журнала уже был издан 10-тысячным тиражом, и на стол Троцкого два экземпляра журнала легли в тот же день вместе с экземпляром одноимённого издания в городе Пензе ^[15] .

В начале мая 1922 года Калиновский составил документ, названный «Проект докладной записки во ВЦИК, исходящей от некоторой части духовенства и мирян православной церкви». Краснов-Левитин и Шавров отмечают: «Подтекст этого, очень плохо, канцелярским языком написанного документа таков: надо выделить группу духовенства, которая должна стать частью государственного аппарата. Именно это и было заветной мечтой всех деятелей „Живой Церкви“» ^[21] . Данный «Проект…» стал первым программным документом нарождающегося обновленческого раскола ^[5] и сыграл значительную роль в его организационном оформлении ^[3] .

10 мая 1922 года газета « Правда » сообщила о появлении нового церковного течения. Заявление Калиновского в том же издании придало патриаршему посланию от 28 февраля 1922 года политический характер и несоответствие духу православия. Помимо тезиса о возможности смещения патриарха Тихона с помощью Собора, в газете сообщалось о введении в богослужение, не взирая на запрет патриарха, различных новшеств ^[15] .

12 мая поздним вечером священники Александр Введенский, Владимир Красницкий, Евгений Белков, Сергий Калиновский и псаломщик Стефан Стадник прибыли на автомобиле к Троицкому подворью на Самотёке , где встретились с поджидающим их начальником конвоя. Калиновский при этом решил подождать результатов встречи в прихожей ^[15] , а остальные в сопровождении работников ГПУ, которые не оставили их и на самой встрече, поднялись по лестнице в приёмную патриарха ^[22] . Современный историк Сергей Иванов выдвигает версию, согласно которой священники-заговорщики старались произвести на патриарха Тихона как можно более благоприятное впечатление, дабы усыпить его бдительность, а личность Калиновского могла бы его насторожить ^[14] . Сохранить образ послушных клириков, которые пекутся о церковном благе, «прогрессивному духовенству» помогло то обстоятельство, что обвинения патриарху, уже распространяемые в советской прессе, предъявлены были от имени правительства, а не от их собственного ^[15] .

13 мая Калиновский подписал программный документ московских, петроградских и саратовских группы «Живая Церковь» под названием «Верующим сынам Православной Церкви России» ^[23] , в котором несогласные с начинаниями советской власти церковные деятели получили ярлык «контрреволюционеры». В то же время документом предусматривался скорейший созыв Поместного собора «для суда над виновниками церковной разрухи, для решения вопроса об управлении церковью и об установлении нормальных отношений между ней и Советской властью» ^[3] .

16 мая в числе других инициаторов обновленческого раскола Калиновский встретился с патриархом, во время встречи ему был передан ответ председателя ВЦИК . Также патриарху Тихону было доложено о согласии с кандидатурой митрополита Ярославского Агафангела (Преображенского) , при этом, согласно донесению, оповещение Ярославского архиерея о назначении его заместителем в церковном управлении оставалось за патриархом. Два кратких письма последнего, полученные пришедшими на встрече, содержали следующее: сообщение митрополиту Агафангелу о временной передаче ему церковного управления и просьбу протопресвитеру Николаю Любимову организовать приём и размещение Ярославского митрополита в Донском монастыре . Любимову письмо передал лично Калиновский, а с сообщением митрополиту 17 мая поехал в Ярославль Красницкий ^[15] .

18 мая вместе со Введенским и Белковым Калиновский явился к патриарху Тихону; целью их визита стала просьба о передаче им патриаршей канцелярии. Требование было предъявлено в виде документа под названием «Докладная записка Инициативной группы прогрессивного духовенства Живая Церковь» и с подписью «Вашего Святейшества недостойнейшие слуги: Введенский, Белков, Калиновский»; на этот документ патриарх Тихон наложил резолюцию, в которой поручил «поименованным ниже лицам принять и передать … синодские дела … [и дела] по Московской епархии » архиереям Российской Православной Церкви митрополиту Агафангелу (Преображенскому) и епископу Клинскому Иннокентию (Летяеву) , а до его прибытия епископу Верненскому Леониду (Скобееву) ^{[15] [22]} .

«Инициативная группа прогрессивного духовенства» пошла на обман как патриарха, так и церковной общественности, предприняв захват высшего церковного управления ^[14] . Полученный документ не давал права ни на какие-либо управленческие полномочия, результатом чего стали первоначальное его сокрытие и последующее создание подложных копий просьбы Калиновского сотоварищи: отличием было упоминание Высшего церковного управления вместо канцелярии патриарха ^[15] .

Вечером того же дня в одной из московских гостиниц, где проживал Александр Введенский, состоялось первое организационное собрание нового ВЦУ. Прибывший на собрание епископ Леонид (Скобеев) сразу выразил согласие его возглавить ^[15] . Калиновский стал членом ВЦУ и управляющим делами ^{[2] [1]} . Ночью патриарха увезли в Донской монастырь и на год заключили «под строжайшей охраной, в полной изоляции от внешнего мира, в квартирке над монастырскими воротами, в которой раньше жили архиереи, находившиеся на покое» ^[22] .

19 мая «Инициативная группа», теперь уже под названием ВЦУ, прибыла на Троицкое подворье, где их ждал епископ Антонин (Грановский) , прибывший, чтобы возглавить новый управленческий аппарат — в ответ на письменную просьбу «инициативной группы „Живая Церковь“». Заняв Троицкое подворье, ВЦУ в лице Введенского, Калиновского и Белкова не стало дожидаться ни митрополита Агафангела, ни уехавшего к нему в Ярославль Красницкого, а немедленно приступило к работе под руководством епископа Антонина (Грановского) ^[24] , который с 1921 года находился под запрещением в священнослужении, которое на него наложил Патриарх Тихон за самовольное введение новшеств в богослужение ^[25] .

Кроме этого, в «Известиях ВЦИК» и «Правде» 20 мая 1922 года были опубликованы два заявления Калиновского, бывшего в то время чуть ли не ежедневным собеседником сотрудников РОСТА . Так, заявление в «Правде» гласило: «Вчера, после долгой беседы, нами было достигнуто соглашение с патриархом Тихоном о том, что церковная власть, впредь до окончательного сформирования церковного управления, переходит к временному высшему церковному управлению в составе: епископа Антонина, епископа Леонида, протоиерея Введенского, священников Красницкого, Калиновского и Белкова, диакона Скобелева и представителя мирян Хлебникова» ^[15] , что не соответствовало подлинным намерениям патриарха Тихона ^[14] .

Занявший Троицкое подворье священник Владимир Красницкий ^[26] организовал там «Центральный комитет группы „Живая Церковь“», куда вошёл и Калиновский ^[27] . 30 мая последний был избран членом обновленческого Московского епархиального управления ^[2] .

Однако карьера Калиновского в обновленчестве, едва начавшись, стала клониться к закату, чему способствовало то, что остальные члены ВЦУ были «не очень высокого мнения о талантах Калиновского» ^[17] . В первые же дни раскола он был оттеснён на задний план ^[28] . После выпуска первого номера «Живой Церкви» его отстранили от редакторства с выражением благодарности за инициативу ^[17] . В июне того же года он был уволен от должности управляющего делами ВЦУ, но при этом возведён в сан протоиерея ^[2] .

18 августа 1922 года Калиновский добровольно вышел из обновленческого Высшего церковного управления ^[2] .

Обновленческая деятельность в Крыму

Осенью того же года ВЦУ направило Калиновского в Крым для организации там обновленческого управления ^[3] с освобождением от должности настоятеля храма Гребневской Божией Матери ^[29] . Вошёл в состав обновленческого Таврического епархиального управления ^[2] .

Калиновский пытался отобрать у верующих «тихоновской ориентации» Александро-Невский кафедральный собор в Симферополе . В декабре 1922 года НКВД Крымской АССР предоставил ему право служить в этом соборе ^[3] ; с 3 по 19 декабря, по данным протоиерея Валерия Лавринова, он числился настоятелем собора ^[2] , однако прихожанам удалось отстоять храм ^[3] .

Во время проходивших в Крыму процессов против православного духовенства и мирян Калиновский привлекался следствием в качестве эксперта ^[3] .

В феврале 1923 года он был освобождён от должности члена правления Таврического епархиального управления и стал членом правления Таврического епархиального свечного завода ^[2] .

В том же году Калиновский снял сан ^[2] , краткое заявление о чём было опубликовано в газете « Безбожник ». Этот свой шаг он объяснил тем, что под влиянием контрреволюционных выступлений духовенства разочаровался в Церкви ^{[28] [3]} .

На антирелигиозной работе

In the same year, Kalinovsky switched to anti-religious work. He was an employee of the newspaper “ Atheist ” ^[30] , also traveled around the country with anti-religious lectures. In his speeches, he spoke with particular hatred against renovationist leaders, including Alexander Vvedensky, calling into question his religious convictions ^[3] .

In the anti-religious field, Kalinovsky did not gain fame. Only a few episodes from his atheistic activity have survived. It is known that he gave lectures in Moscow in 1923 ^[31] . In the life of the holy martyr Mikhail Okolovich , compiled by Father Superior Damaskin (Orlovsky) , Kalinovsky’s speech in the fall of 1924 in Irkutsk is described as follows ^[32] :

The first to speak was Kalinowski, who stated that before the revolution, people were limited in development, but now they are free to solve all issues. For example, before they did not know what the sun is, now they know. People now have learned all secrets, and religions are no longer needed for them. Then he began to make fun of the angelic world created by the Lord, St. Nicholas the Wonderworker, and in conclusion he called to turn to science, and not to God, since science for man is everything and where science is, there is, there is no God, and urged those present to bring the light of knowledge to village, so that they no longer believe in God.

In January 1925, he lectured and participated in disputes in Sverdlovsk with local renovation priests, one of whom, as reported in the Soviet press, after the first lecture renounced God ^[3] . In 1927, the Central Council of the Union of Atheists of the USSR noted that anti-religious tourists began to travel around the USSR, who often worked by agreement as "churchmen" traveling for this purpose. Such a dispute, as a rule, ended in the defeat of the churchman, but they divided the reward in half. Among such "businessmen" Kalinovsky was also noted ^[33] .

Krasnov-Levitin and Shavrov give one such anecdote from the atheistic era of his life without indicating the date and place, according to Professor Nikolai Kuznetsov ^[28] :

They say that at one of the factories Kalinovsky tried to prove that there is no God. “How have you been a priest for a long time?” One of the faithful workers asked him. Kalinovsky found nothing better than to say: "Yes, I deceived the people." Then the worker, addressing those present, wittily remarked: “You see, citizens, he deceived us for many years; maybe - he is deceiving us now, claiming that there is no God? ”

According to Krasnov-Levitin and Shavrov, "for ten years he huddled in the outskirts of anti-religious propaganda and died in complete obscurity in the 30s" ^[28] . The date and place of his death is unknown. It is known that in February 1931 he was still alive and was listed in the Moscow Department of Education ^[2] .

For a long time, the personality of Sergei Kalinovsky did not attract researchers. The first work, which similarly told about him, was a three-volume essay "Essays on the History of Russian Church Trouble", written by Anatoly Krasnov-Levitin and Vadim Shavrov and first published in Germany in 1977. The authors examined in detail the history of the renovationist schism, gave characteristics to its leaders and, in passing, gave brief information about their fate before they joined the renovationism. Since the authors learned many of these data from other people's words, and not from archival sources, the information provided was not always reliable ^[34] . So, about Kalinovsky they cited erroneous information that he was born “around 1886 in the family of a priest. After graduating from the Theological Seminary and Academy, he was ordained a priest in 1910 ” ^[5] . The authors of the book gave Kalinovsky an unflattering characterization: “being obsessed with a careeristic itch all his life, however, he did not have the main qualities necessary for a major careerist: talent, energy and willpower” and they also quoted Aleksandr Vvedensky about him: “A small man” ^{[ 28]} .

In the 2000–2010s, in connection with the study of the history of the Russian Orthodox Church in the 1910–1920s, including the Renovationist schism, church and secular historians also came to the attention of Sergey Kalinovsky, however, the authors specifically on his figure these works did not stop ^{[35] [30] [10] [36] [37] [14] [38] [39]} . One of the most informative publications of the 2000s in terms of references to Kalinovsky was the article by N. A. Krivosheeva, “Completely Adapting to the Spirit of the Times,” published in Vestnik PSTGU in 2009, which revealed its role in the activities of the Christian Socialist Workers and Peasants. party ”in the years 1919-1920 ^[11] . The historian Sergei Ivanov published in the Vestnik PSTGU articles "On the reasons for the transfer of St. Patriarch Tikhon of clerical affairs to a group of priests in May 1922 ”in 2011 ^[14] and“ Chronology of the renovation “Coup” in the Russian Church according to new archival documents ”in 2014 ^[15] . These articles clarified the role of Kalinovsky in the emergence of the renovationist schism, although the author did not focus on it.

In 2012, the 29th volume of the Orthodox Encyclopedia was published, where the biography of Sergius Kalinovsky was first published, written by a modern scholar of the Renovationist Church , priest Ilya Soloviev, based on sources published by that time ^[3] .

In 2015, Inna Seryogina , the head of the department of the scientific-reference apparatus of the RSAFD, wrote that she could not find not only Kalinovsky’s photo images, but also a description of his appearance ^[40] .

In 2016, the fundamental work of the modern scholar of renovationism, Archpriest Valery Lavrinov, “Renovationist schism in the portraits of his figures” ^[41] , including a biography of Sergei Kalinovsky, was published. In addition, the author, along with his biography, published a photo portrait of Kalinovsky ^[2] .

• Krasnov-Levitin A. E. , Shavrov V. M. Essays on the history of Russian church unrest . - M .: Krutitsky Patriarchal Compound, 1996 .-- 672 p. - (Materials on the history of the Church. Book 9). - ISBN is missing. Archived November 12, 2018 on Wayback Machine
• Holy Ilya Solovyov. Kalinovsky Sergey Vladimirovich // Orthodox Encyclopedia . - M .: Church Scientific Center "Orthodox Encyclopedia" , 2012. - T. XXIX. - S. 489-491. - 752 s. - 39,000 copies. - ISBN 978-5-89572-025-7 .
• Lavrinov Valery, archpriest. The renovationist schism in the portraits of his figures. - M .: Society of Church History Fans, 2016. - P. 309. - 736 p. - (Materials on the history of the Church. Book 54). - ISBN 978-5-9906510-7-4 .