The history of Old Believers

Background to Reforms

After the Time of Troubles, the idea of ​​the need to correct the liturgical books and rites of the Russian church was developed. This activity has received the name book reference . At its first stage, which was held with the support of Patriarch Filaret and continued under Patriarch Iosaf I (1634-1640), only Russian manuscripts were considered as correct sources.

But when the next Patriarch Joseph (1642-1602), the efforts of the scribes were aimed at preparing the publication of the full Church Slavonic text of the translation of the Bible . There was a desire to harmonize the Slavic translation with the Greek text, while Western Russian texts could act as an intermediary ^[1] .

In 1632–1647, in the Ukrainian and Belarusian lands, the head of the Orthodox Church was the Metropolitan of Kiev and Galician Peter the Grave . With his participation, the largest center of education in Eastern Europe - the Kiev-Mohyla Academy was founded.

In order to correct the liturgical books under Patriarch Joseph in 1649, monks were invited from Kiev to Moscow, led by Epiphanius Slavinets , who knew Greek; They were joined by interpreter Arseny Grek . The work of the helpers continued uninterruptedly under Patriarch Nikon . The linguistic views of the circle of scribes involved in editing were based on the Greek original: the conviction that the Church Slavonic translation of Greek texts should express the same meaning and as much as possible in the same way as the original ^[2] .

As a result of the book review, the names of the liturgical books changed: the Chasovnik became the Hours of Consciousness , the Oktay became the Octoechos , the Charter became the Typicon , the Consumer became the Trebnik .

In addition, the names have changed: the Holy Wedding → Povecherie ; Polyeleos → Polyelles (Greek Πολυέλεος).

The books were unified according to Greek patterns, therefore the Divine Service Charter also changed: some prayers were excluded, and some prayers that were not in previous rites were added. For example, two prayers were added to the all-day Half - Man ; a canon was added to the Dirge .

After the reform, such service as Medium Pavechernitsa disappeared .

The special (double) hallelujah was replaced by a delicate (triple) one.

The reforms of Patriarch Nikon , begun in 1653 on the unification of Russian officials and services according to contemporary Greek models, met with strong opposition from a significant part of Russian society.

Before Lent in 1653, Nikon issued from himself a document called “Memory”, in which he replaced 12 bows during the reading of the prayer by Efrem Sirin with the belt ones, and also ordered the cross to be made with three fingers instead of two fingers . The first change contradicted the liturgical Charter prevailing in the Russian Church. The second change was the most significant innovation of the whole reform, and in the future it will be the center of the whole controversy between the new believers and the Old Believers; this change was in contradiction with the acts of the Local Stoglavy Sobor of 1551, which fixed the dvuhperstie . The publication of "Memory" caused resistance from the clergy and monasticism. Dissenters, such as Nero and Avvakum , were immediately repressed, sent to exile.

Then Nikon continued the reform, collecting cathedrals. The cathedral of 1654 laid the foundation for the unification of the rites of Moscow books on Greek books printed in the 16th century in the West. At this council, Nikon's bishop Paul Kolomensky fell victim to repression, the latter did not sign the council’s decision. Nikon tried unsuccessfully to persuade the bishop; then, without the conciliar, he had already arbitrarily deprived the bishop of Paul; Nikon not only tore off his robe from Paul, but also beat him himself without mercy, after which Paul was banished to prison. According to the novices sources Pavel

Considering the rites themselves heretical, to coordinate reforms, Nikon sent questions about reform to Constantinople. At the Council of Constantinople the same year under the chairmanship of Patriarch Paisius, answers were drafted explaining that the difference in rites is not heresy. Without waiting for answers, Nikon collects a new Cathedral .

According to the decision of the Moscow Council in 1656, all who were baptized with two fingers were declared heretics and anathematized , this decision contradicted the decisions of the Council of Constantinople ^[3] . The hasty anathema of the cathedral of 1656 on all those baptized with two fingers, canceled only by the Local Council of the Russian Orthodox Church in 1971, became the main cause of the Schism.

1656 Cathedral

In 1654, the council was assembled, but Patriarch Nikon met with resistance in the person of Bishop Paul , whom Nikon himself arbitrarily without trial and conciliar decision, defrocked and sent into exile. To continue his reform, Patriarch Nikon decided to enlist the support of Eastern hierarchs: the Patriarch of Antioch Macarius , the Patriarch of Gavriel of Serbia, the Metropolitan of Nicai Region and the Metropolitan of all Moldova Gideon.

For this purpose, assembled Moscow Cathedral in 1656. On it, all those who were baptized with two fingers were declared heretics, excommunicated from the Trinity and blasphemed.

1667 Cathedral

In 1667 the Great Moscow Cathedral was held . The cathedral approved the books of the new press, approved new rites and orders, and imposed oaths and anathemas on old books and rites. Supporters of the old rites were again declared heretics. The country was on the verge of a religious war .

Solovetsky Uprising

On July 23, 1667, the authorities appointed the rector of the Solovetsky monastery, Joseph, a reform supporter, who was supposed to reform the Solovetsky monastery. Joseph was brought to the monastery, and here at the general council the monks refused to accept him as abbot, after which Joseph was expelled from the monastery, and later Archimandrite Nikanor was elected abbot. The open refusal to accept reforms was perceived by the Moscow authorities as an open rebellion.

On May 3, 1668, an archery army was sent by tsarist decree to bring obedience to the recalcitrant monastery to Solovki. The archers under the command of the condemned Ignatiy Volokhov landed on Solovetsky Island on June 22, but met a decisive rebuff.

The first years of the siege of the Solovetsky Monastery was conducted poorly and intermittently, as the government was counting on a peaceful resolution of the situation. In the summer months, the archers landed on the Solovetsky Islands, tried to block them and break the monastery's connection with the mainland, and for the winter moved ashore in Sumy Ostrog , and the Dvina and Kholmogory archers dispersed to this time home ^[4] In the summer of 1672, I. А. Volokhov replaced voevoda KA Ievlev, the army increased to 725 streltsy.

This situation persisted until 1673.

In September 1673, voivode Ivan Mescherinov arrived at the White Sea with instructions to start active military operations against the defenders of the Solovetsky monastery, including shelling of the walls of the monastery with cannons. Up to this point, the government was counting on a peaceful resolution of the situation and forbade the shelling of the monastery. The king was guaranteed forgiveness to every participant in the uprising who voluntarily confessed.

The cold that came early in October 1674 forced Ivan Mescherinov to retreat. The siege was again lifted and the troops were sent to winter in Sumy prison. In the period 1674-1675 Strelets army was doubled.

Until the end of 1674, the monks who remained in the monastery continued to pray for Tsar Alexei Mikhailovich. January 7, 1675 (December 28, 1674 old style ) at the gathering of participants in the uprising, it was decided not to pray for the king, "Herod."

At the end of May 1675, Meshcherinov appeared under the monastery with 185 archers for reconnaissance. In the summer of 1675, hostilities intensified, and from June 4 to October 22, the losses of the besiegers were only 32 killed and 80 wounded. ^[4] Meshcherinov surrounded the monastery with 13 earthen towns (batteries) around the walls, the archers began to dig under the towers. In August, a resupply arrived, consisting of 800 Dvinsk and Kholmogory archers. This time Meshcherinov decided not to leave the islands for the winter, but to continue the siege in the winter. However, the defenders of the monastery shot back and inflicted heavy losses on government forces. Undermines were littered with a sortie detachment defenders of the monastery. On January 2 (December 23, old style) of 1676 a desperate Mescherinov made an unsuccessful attack on the monastery; the assault was repulsed, 36 archers were killed led by the captain Stepan Potapov.

The attackers entered the monastery through a secret passage into the dryer ^[5] .

On January 18 (January 8, old style) of 1676, one of the defectors - a clerk traitor Feoktist - informed Meshcherinov that they could enter the monastery from the moat of Onufrievskaya church and enter the archers through the window located under the dryer at the White Tower and bricked up an hour before dawn , since it is at this time the changing of the guard takes place, and only one person remains on the tower and the wall. On a dark snowy night on February 1 (January 22, old style) 50 archers led by Stepan Kelin, guided by Feoktist, approached the laid window: the bricks were dismantled, the archers entered the drying chamber, reached the monastery gates and opened them. The defenders of the monastery woke up too late: about 30 of them rushed with guns at the archers, but died in an unequal battle, injuring only four people.

After a short trial on the spot, the leaders of the rebels, Nikanor and Sashko, as well as 26 other active participants in the insurrection, were executed ^[4] , others were sent to the Kola and Pustozersky prison .

On February 12–21, 1677, Patriarch Joachim ordered Kashin to endorse the new designation - clerk, struggle with Old Belief and to approve the “correctness” of the aforementioned conciliar decisions; Varsonofy, abbot of the monastery of the Good, the archpriest of the Cathedral of Nicholas Gostunskii John Lazarev), examined the power of Princess Anna of Kashin and found "dissent" from 1649, the survey protocols, which, in particular, argued that the right hand nyagini composed of two fingers. An inspection of 1677, according to the protocol, showed that “the right hand in the curl was bent, and the fingers and fingers were straight, not blessing” ^[6] . In addition, there were numerous discrepancies between the newly composed lives and annals (13 discrepancies altogether): for example, in new texts it was stated that Anna was not princess by birth, but hawker, allegedly born in Kashin, her death date was changed to 30 years and etc. Any kind of reason, even thought up, was needed in order to remove the relics and eliminate the clear evidence of antiquity and Orthodox Christianity of the two-feathers.

In 1681 the local council of the Russian Church was held, the cathedral insistently asks the tsar for executions, for decisive physical reprisal of Old Believers' books, churches, monasteries, monasteries and the Old Believers themselves. Immediately after the cathedral will begin active physical violence. In 1682 a massive execution of Old Believers took place.

1681 Old Believers Uprising

According to the description of Professor A. M. Panchenko , on January 6, 1681, Tsar Feodor III set off with a large number of people for water consecration. At this time, the Old Believers committed pogroms in the Assumption and Archangel Cathedrals of the Kremlin. They smeared royal robes and tombs with tar, and also put greasy candles that were considered unclean in church use. At this time, the crowd returned, and an associate of the rebels, Gerasim Shapochnik, began to throw in the crowd "thieves' letters", which were depicted caricatures of the king and the patriarchs. One of such caricatures has reached our days; it depicts the patriarchs Paisius of Alexandria , Makarios of Antioch , Nikon , as well as Pavel of Sarsky and Podonsky and Hilarion of Ryazan . The signatures read: “cursed”, “flatterer”, “babololyub”, “silver lover”, “sold Christ” ^[7] .

In the time of the Streltsy revolt of 1682 , the Old Believers gathered in Moscow from distant monasteries and preached a return to the old rites in the archery regiments. These claims were enthusiastically supported by Khovansky , who found in this another lever of pressure on the government. But neither he nor the ruler Sophia , with all their desire, could solve this issue, which was in the competence of the church - the patriarch and the bishops. The church under no circumstances could refuse the decisions adopted by the Council, especially since by that time it had already recognized the Old Believers as heretics. To resolve the dispute, Old Believers proposed an open theological dispute between the apologists of the new and old faith, which should be held on Red Square in the presence of the whole people. Khovansky seized the idea of ​​a dispute and began to press for its implementation. The patriarch objected to holding a dispute on the square, realizing that victory in him would depend not on arguments and logic, but on the sympathies of the crowd, which was initially opposed to power and supported by the official church. The patriarch proposed to hold a dispute in the Kremlin’s Faceted Chamber , where many common people could not fit, and he would be a significant counterbalance to the patriarchal retinue, the royal nobleman, the boyars and the guard.

Khovansky and the Old Believers, after long wrangling, agreed to the Faceted Chamber, and on July 5 a dispute about faith took place. The dispute came down to the mutual accusation of the parties of heresy and ignorance and, in the end, to swearing and almost to a fight. Old Believers left the Kremlin with their heads up and in Red Square declared publicly their full victory. Sagittarius retreated from the Old Believers, accusing them of confusion and the desire to restore them against the kings, and in the evening of the same day they dealt with Nikita Pustostavyatom , decapitating him. Khovansky barely managed to save the rest of the Old Believers, to whom he had previously guaranteed security. After this incident, Sophia no longer counted on Khovansky’s help and regarded him as one of her main opponents.

Sofya Alekseevna , at the request of the clergy, issued in 1285 “12 articles” - state universal laws, on the basis of which thousands of Old Believers would be given to various executions: exiles, prisons, torture, burning alive in log cabins. In the course of the struggle against the old rite were a variety of means throughout the whole period after the reform period on the part of the new ritual cathedrals and synods, such as slander, lies, forgery. Such forgeries as the Conciliar Act on the heretic of Armenin, on the mountain of Martin and Theognostov Trebnik are especially famous and widespread.

Beginning in the 1660s, numerous settlements were founded by Old Believers on the lands of the Starodubsky regiment .

In the middle of the 1660s, with the beginning of repression against the Old Believers, the Moscow priest Kozma moved to Starodub'e, where other refugees from the central regions of the Moscow State began to arrive to him. Soon they founded the town of Ponurovka on the Revne River. With the increase in the Old Believer population, other settlements were founded, among them - the settlements Zybkaya , Zlynka , Klimovo , Klintsy , Luzhki and others, some of which eventually became cities.

Around 1669, Stefan Belevsky arrived in Starodub'e together with his son Dimitry and some Belev residents and founded the settlement of Mitkovka . The priests of Kozma and Stephen in these settlements become the leaders of the local Old Believers population.

In 1682, the government of Princess Sophia issued a decree on the search and expulsion of Old Believers living in Starodubsky settlement.

The leaders of the Starodub Old Believers Kozma Moskovsky and Stefan Belevsky with their like-minded people decide to go to Rzeczpospolita , where on the island of Vetka at the confluence of the river of the same name into the river Sozh , an old believers settlement was founded on the lands of Pan Khaletsky, in which a chapel and later a monastery were founded. Over time, Vetka suburb becomes a major spiritual center of Old Belief, whose influence throughout the XVIII century spread throughout Russia and Eastern Poland.

After the death of the priests of the “old” ordination, that is, set up in the Russian Church before the reform of Nikon, some of the Old Believers in everyday life were called Bezopovtsy . Left without priests, they lost the sacraments of the church: communion , anointing , marriage, anointing, and so on. Then two sacraments - baptism and confession, began to be performed by elected lay people.

On questions of marriage , bespopovtsev there was a separation, into accepting and non-accepting marriage. After the loss of the priesthood, the unsolved problem of the sacrament of marriage arose, since the rite should be performed only by priests. It was argued that everyone should lead a celibate life. In 1694, a cathedral was held in Novgorod with a predominance of supporters of this view, at which the marriage marriage was completely rejected. What, however, was not accepted by a sufficiently large part of supporters of other views.

The followers of the conciliar decision began to be called celibates , fedoseevtsami - on behalf of the most prominent preacher and the founder of celibacy Theodosius Vasiliev . Theodosievists (Fedoseevtsy) created in 1771 in Moscow a community in the Preobrazhensky cemetery . Also, representatives of the Pomeranian and Fillip consent, who had departed from them, also adhered to such views.

Another part of the Bezopov was given the name bračniki . I decided that the layman can perform the marriage ceremony. At the moment, marriage is recognized by representatives of the largest in the Baltic States and Pomeranian consent.

The belief about the coming of the kingdom of antichrist led to the emergence of a stranger , or runner, consensus among bezpopovtsev (so called runners ). Old Believers of this trend believed that it was necessary to flee, to hide from the kingdom of antichrist . The wanderers did not have passports , rejected military service, oath, taxes, taxes, some of them also rejected money, they were called money-poor.

Guslitsy - the area east of Moscow. Under Tsar Alexei Mikhailovich, these lands were not densely populated. At the end of the 17th century, after rioters' riots in the Guslitsy forests and marshes, the archers and the boyars, who were being chased for the old faith, fled. Old Believers almost all inhabited the land and created a distinctive culture here. Local Old Believers were known to residents of the surrounding areas and all of Russia as guslyaks. In the 18th century, a characteristic style of the design of handwritten song books appeared in Guslitsy, known as the “guslitz letter” ^[8] .

In 1716, Peter I abolished the “Twelve Articles” of Princess Sophia and the Old Believers in order to facilitate their accounting, the possibility of semi-legal existence was provided on condition that they pay “doubled any payments for this split”. At the same time, control and punishment of those who evaded registration and payment of double tax was strengthened. Old Believers considered all unconfessed . Old Believers who did not pay double tax were ordered to be fined, each time increasing the rate of the fine, and even referring to penal servitude. For seduction into schism (every Old Believer divine service or demand was considered a seduction) as before Peter I, the death penalty was relied upon, which was confirmed in 1722. Old Believer priests were declared to be either raskolouchimi, if they were Old Believer mentors, or traitors to Orthodoxy, if they were priests before, and were punished both for that and the other ^[9] .

After the abolition of the "twelve articles," the Old Believers settlements on the lands of the Starodubsky regiment are being revived. During the entire 18th century, there was competition between Starodub and Vetka suburbs for influence among Old Believers and Pope. Under the influence of various spiritual and cultural centers, a division in beglopopovstvo into the so-called Deacon (Starodub) consent and Vetka consent arises. Later (in the 1820s), the settlement of Luzhki and the monastery with it became the spiritual center of yet another trend in the Old Believers — Luzhkov's consent .

In the XIX century, according to some opinions, up to a third of the Russian population were Old Believers ^[10] . Old Believers merchants richer and even partly became the main pillar of entrepreneurship in the XIX century. The socio-economic prosperity was the result of a change in government policy regarding the Old Believers. The power went to a certain compromise by introducing single-faith.

Single Faith

At the request of the Old Believers, the relationship and position of the United Old Believer 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 (Levshin) , personally appealed to the emperor, in which they petitioned for the gift of a separate bishop with a 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, Pavel I 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 Emperor, 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 forced the Old Believers of Moscow to once again seek a rapprochement, but already under conditions limited by Metropolitan Platon (Levshin) .

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 regulated in detail by the points of common faith of Metropolitan Platon, approved by the emperor 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 became co-religionists, 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 I am an unworthy (bishop, or priest of the name of the rivers), given to me the power given to him, I allow the servant of God's servant (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. .

In addition, a strict restriction was imposed on the co-religionists - the new believer had the right to take communion from the common priest only in case of extreme need and in death, if it had not happened to find an Orthodox priest and church.

On August 8, 1832, a decree of the most holy governing 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 the 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 in no agreement with the Church would come . " 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 ^[12] . 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 Hierodiacon Theodosius followed their example. ^[13]

In 1846, thanks to the efforts of the Greek priest Ambrosy, the Old Believers-Beglopopovtsy managed to restore the church hierarchy among the refugees in Austria-Hungary . Belokrinitskoye agreement appeared . However, not all the Old Believers accepted the new Metropolitan, partly because of doubts about the truth of his baptism (in Greek Orthodoxy, “obliterative”, and not full baptism) was practiced. Ambrose raised 10 people to various degrees of priesthood. Initially belokrinitskoye consent acted among the emigrants. They succeeded in drawing into their ranks Don Cossack Nekrasovists . In 1849, the belokrinitsky consent extended to Russia, when the first bishop of the belokrinitskaya hierarchy in Russia, Sofrony, was elevated to the rank. In 1859, Archbishop Antony of Moscow and All Russia was ordained, who in 1863 became the metropolitan. At the same time, the reconstruction of the hierarchy was complicated by internal conflicts between Bishop Sofroniy and Archbishop Anthony. В 1862 году большие дискуссии в старообрядческой среде произвело Окружное послание, которое делало шаг навстречу новообрядному православию. Оппозиционеры этого документа составили толк неокружников .

В статье 60 Устава о предупреждении и пресечении преступлений говорилось: «Раскольники не преследуются за мнения их о вере; но запрещается им совращать и склонять кого-либо в раскол свой под каким бы то видом». Им было запрещено строить церкви, заводить скиты , а существующие даже чинить, а также издавать какие-либо книги, по которым совершались их обряды. Старообрядцы ограничивались при занятии общественных должностей. Религиозный брак старообрядцев, в отличие от религиозных браков прочих конфессий, не признавался государством. До 1874 года все дети старообрядцев считались незаконнорождёнными . С 1874 года для старообрядцев был введен гражданский брак : «Браки раскольников приобретают в гражданском отношении, через записание в установленные для сего особые метрические книги, силу и последствия законного брака» ^[14] .

Некоторые ограничения для старообрядцев (в частности, запрет занимать общественные должности) были отменены в 1883 году ^[15] .

17 апреля 1905 года дан Высочайший Указ «Об укреплении начал веротерпимости» , который, в числе прочего, отменял законодательные ограничения в отношении староверов и в частности гласил: «Присвоить наименование старообрядцев, взамен ныне употребляемого названия раскольников, всем последователям толков и согласий, которые приемлют основные догматы Церкви Православной, но не признают некоторых принятых ею обрядов и отправляют своё богослужение по старопечатным книгам». Он дал старообрядцам возможность открыто устраивать крестные ходы, иметь колокольный звон, организовывать общины; легализовалось Белокриницкое согласие .

Среди старообрядцев беспоповского толка оформилось поморское согласие . Первый Всероссийский собор поморцев прошёл 1—10 мая 1909 года в Москве, Второй — в 1912 году. Церковное общество староверов-поморцев стало именоваться Старообрядческой Поморской Церковью. Ещё раньше, в XIX веке в поморское согласие перешёл ряд больших федосеевских общин Псковской , Новгородской областей , Поволжья , Прибалтики . В советское время поморцы стали самым многочисленным беспоповским согласием. Съезд христиан-поморцев в 1923 году разработал положение о церкви поморцев, предусматривавшее учреждение высшего Духовного совета и поместных (краевых, областных) духовных советов. К концу 1930-х годов легальная церковная жизнь Старообрядческой Поморской Церкви прекратилась: многие наставники были расстреляны, либо находились в заключении или на нелегальном положении.

Коммунистический режим в РСФСР и позже СССР относительно благосклонно относился к старообрядцами до конца 1920-х годов в русле своей политики поддерживать течения, оппозиционные « тихоновщине ». Великая Отечественная война была встречена неоднозначно: большинство старообрядцев призывали защищать Родину ^[16] , но были и исключения, например, Республика Зуева или староверы деревни Лампово , федосеевцы которой стали злостными коллаборационистами ^[17] .

• К нашей полемике со старообрядцами. (Общие вопросы: Что было причиною возникновения у нас раскола старообрядства?) // Богословский вестник. Москва, 1892. Т. 1. № 1. С. 45-76 (2-я пагин.). (Начало)
• К нашей полемике со старообрядцами. (Общие вопросы: Как явилась у Никона мысль об исправлении обрядов и книг и что такое было или в чём состояло его исправление книг?) // Богословский вестник. Москва, 1892. Т. 1. № 2. С. 277—312 (2-я пагин (Продолжение.)
• К нашей полемике со старообрядцами. (Общие вопросы: Необходимо ли было Никоново исправление обрядов и книг) // Богословский вестник. Москва 1892. Т. 1. № 3. С. 485—506 (2-я пагин.).
• К нашей полемике со старообрядцами. (Общие вопросы: О перстоложении для крестного знамения и благословения) // Богословский вестник. Москва, 1892. Т. 2. № 4. С. 34-72 (2-я пагин.).
• К нашей полемике со старообрядцами. (Частные вопросы: О песни аллилуйя) // Богословский вестник. Москва, 1892. Т. 2. № 5. С. 197—223 (2-я пагин.). (Окончание.)
• К нашей полемике с старообрядцами: (Дополнения и поправки к полемике относительно общей её постановки и относительно главных частных пунктов разногласия между нами и старообрядцами) . - 2nd ed., Corr. and add. — М.: Тип. О-ва распростр. полезн. кн., 1905. — [6], 260 с.
• К нашей полемике с старообрядцами: О происхождении раскола старообрядства: Ответ на статью свящ. С. Ледовского «О греко-восточном православии», помещенную в «Братском слове». — Сергиев Посад: 2-я тип. Снегиревой, [1895]. — 40 с. — Отт. из: Богослов, вестник. — 1895. — № 3—4.