Old belief and work

Abstract

The correlation between Protestantism and capitalism was demonstrated effectively by Max Weber. His findings related to the West. What is the situation in Russia? Can a similar correlation between economic and religious development be traced here? The example of Old Belief springs most readily to mind as its contribution to the Russian industrial revolution, which took place at the turn of the century, was unusually high. I propose to consider whether an analogy is justified or even possible; it would in any case be instructive to look more closely at the place of Old Belief and its significance in the social history of Russia. In contrast to the Protestantism and Catholicism of the West, which have some fundamentally different theological doctrines, the dogmas and teachings of Orthodoxy and Old Belief are alike. Old Believers consider themselves to be followers of ancient Orthodox Christianity. The spiritual crisis of seventeenth-century Russia, which saw the origin of Old Belief, evoked a huge interest in the ancient Russian Orthodox heritage. This interest was particularly intense among Old Believers, whereas it remained at a low level among those who remained true to the official church, those called 'Nikonians' in Old Belief terminology. Among the Old Believers the eloquence of St John Chrysostom shone once more in its true colours. It can even be said that among Old Believers Orthodox teaching experienced a revival, regaining the living significance of the times of the Church Fathers. It is important to point out here that this interest in the Orthodox heritage and pre-Nikonian church writings quickly brought about near-universal literacy among Old Believers. Old Belief was by no means a uniform movement. Different tendencies or 'concords' ('soglasiya') within Old Belief responded to the challenge of the official church in different ways. The most moderate group of Old Believers, the popovshchina ('priestly'), recognised the heresy of the new post-Nikonian hierarchy but nonetheless did not refuse to accept deserters from among its priesthood and put them through a special ceremony in which they renounced their former heresy. This situation arose because none of the bishops in seventeenth-century Russia remained true to Old Belief. Pave! Kolomensky, the only bishop devoted to the old ways, was martyred by the authorities. Another group of Old Believers, called the bespopovshchina ('priestless'), believed that the split in Russian Orthodoxy had brought the earthly hierarchy and priesthood to an end and that they were now to be found only in heaven. The bespopovtsy kept up all aspects of ancient Orthodox practice except those which could only be performed by a priest. They therefore have no liturgy and there is no altar in their houses of prayer: it is as if the altar were sealed up.