Russian Orthodox Church Research Articles

Kamchatka Spiritual Mission Activity Contribution in Synthesis of Far-East Cultures

This work presents the role of spiritual missions in the cultural life of the Far Eastern region (Kamchatka Spiritual Mission), which was established by the Russian Orthodox Church in 1742 with the aim of spreading Orthodoxy and Russian culture among the indigenous people of this region. It should also be mentioned that Kamchatka has received the role of one of the most geographically and socioculturally remote regions of the Russian Empire. The experience of the first Ecclesiastical mission revealed and made clear the key difficulty on the Kamchatka Peninsula – the language barrier, which was later resolved by the opening of educational institutions whose graduates could fully work in the school and church fields. It is noted that in many ways, through the efforts of Hieromonk Nestor, the active work of the Kamchatka Spiritual Mission was revived. In 1908, having mastered several Aboriginal languages, Hieromonk Nestor translated a number of Christian literary works into the Koryak language, also creating a Russian-Koryak dictionary and phrasebook. It is indicated that the significance and importance of Hieromonk Nestor’s projects to strengthen the Russian presence in the regions of the Far East for the state as a whole was appreciated by P.A. Stolypin. In 1911, Nestor handed over to the Synod a project according to which it was planned to create a single Spiritual mission on the peninsula. As an example, the analysis of the material and spiritual culture of the Negidals (one of the indigenous people) is carried out, showing that this ethnic group has not lost such elements as its own language, unique self-awareness and distinctive features of an ethnocultural character until now.

Patriarch and patriot: history in Patriarch Kirill’s sermons in the first year of the full-scale war in Ukraine

ABSTRACT The leader of the Russian Orthodox Church, Patriarch Kirill of Moscow and all Rus, has correctly been seen as a staunch supporter of the Russian full-scale invasion of Ukraine in 2022. However, explicit statements of support for the war are rare in his public sermons and speeches, and it is worth exploring the mechanisms of his support in some detail. The article presents an analysis of all the patriarch’s sermons and speeches between February 2022 and February 2023 and shows how the patriarch uses references to history to nurture a worldview that makes the war both legitimate and necessary. Using Duncan Bell’s notion of a mythscape, the author argues that Kirill infuses secular history with divine meaning in order to give indirect divine legitimation for the war in Ukraine. He further relates this to Stoeckl’s contention that the Russian Orthodox Church’s promotion of so-called traditional values functions as civil religion for today’s Russia and suggests that Kirill’s use of history nurtures this civil religion further.

Первый выпуск возрожденной Саратовской духовной семинарии 1947–1951 годов: начальствующие, учащие и учащиеся

This article is devoted to the study of the revival process of theological education in the conditions of pressure on the Russian Orthodox Church of the atheistic Soviet state, using the example of the first graduates of the Saratov Theological Seminary, revived in 1947. The article shows the traditions and problems inherited from the pre-revolutionary Saratov Theological Seminary, and new challenges dictated by the godless atheistic state. Changes in the teaching staff of the seminary during the period under study and their impact on the process of education and upbringing of seminarians are considered. The results of teaching the seminarians are illustrated by the memories of colleagues and parishioners, reviews of the clergy, and archival documents of the authorized of the Council for the Affairs of the Russian Orthodox Church (hereinafter referred to as the Council). Based on the analysis of the first seminary graduates’ destiny, a conclusion was made about the effectiveness of the educational process at the Saratov Theological Seminary in 1947–1951.

Значение формирования семейного образа жизни в воспитании молодежи

The article reveals the factors that negatively affect the worldview of modern youth, leveling family values and significantly reducing the popularity of the family lifestyle among the younger generation, including boys and girls brought up in Orthodox families, whose parents are not always able to instill in their children their Christian vision of the family, to form competent ideological assessments of the role of men and women in the family. An assessment of the importance of the family from the position of representatives of the Orthodox Church is given, it is shown that in the context of the educational mission of the Russian Orthodox Church, one of the directions is to strengthen the missionary orientation of parish life in the field of youth upbringing. It is possible to make up for the loss of ideas about the family way of life among young people by developing their Christian worldview and forming ideas about the family way of life in accordance with Christian commandments. At the same time, programs of educational work among young people implemented by parishes are becoming important. Based on the study of family values among high school students, it was revealed that many students cannot name the ways of showing love in the family, their attitude towards parents is consumerist, many have erroneous ideas about family roles, and the culture of family life is not a value. In order to form in high school students the ideas of an Orthodox family lifestyle, the program consisting of creative workshops with students and joint meetings with students and their parents has been implemented.

Moscow-the Third Rome Concept and the Russian Orthodox Church

Russians in 988, under the leadership of Kinyaz Viladimer, they accepted Christianity through the Patriarchate of Constantinople and entered a new phase in their history. With Christianity, the Russians were introduced to writing and, most importantly, to religious texts. At the same time, this change of religion also led to the acceptance of the belief of chosenness, which had spread to Christianity from Judaism. Nestor, a Russian priest who lived in the 12th century, wrote in his work that although Russians were the last community to accept Christianity, they would undertake important missions in the future. He also attributed a mission to the Russian society by referring to the biblical passage that the feet will be the head and the head will be the feet. However, in the mentioned centuries, the Eastern Roman Empire was still the centre of Orthodoxy. For this reason, the Russian Orthodox Church would remain for many years as a Metropolitanate under the Patriarchate of Constantinople. However, the increasing Ottoman pressure on Constantinople from the 1400s onwards created several historical opportunities for the Russians. In particular, the Byzantine agreement with the Pope of Rome in Florence in 1439 mobilised the Russian Church. Using this agreement as a pretext, Moscow severed its relations with Constantinople. In 1453, the Ottoman conquest of Constantinople, the centre of the Orthodox world, opened a new page in Russian Theo-politics. Russian priests believed that Nestor's prophecy had been fulfilled and Moscow developed the concept of the Third Rome. Appearing in the 16th century, the Moscow-Third Rome concept soon became the ideological basis for the formation of the Moscow kingdom. In this article, the concept of Moscow Third Rome, which is one of the important turning points in Russian history, is analysed through an analytical method. The background of the concept, the conditions that led to its emergence, its historical development and its reflections on the present day are emphasised.

Metropolitan Sergius (Stragorodsky): Ministry and Destiny

The article delves into the biography of the future Patriarch Sergius (Stragorodsky) and the circumstances of his life that shaped the personality of the primate, making him one of the most prominent church figures of the twentieth century. The article examines the principal milestones of his pastoral ministry, theological contributions, missionary efforts, and administrative endeavors undertaken for the benefit of the Church. The article also outlines the circumstances surrounding Metropolitan Sergius’ dramatic involvement in the Renovationist schism and his eventual departure from it through a public act of repentance. The focus of the article is the history of relations between the Russian Orthodox Church and the Soviet government in the 1920s and 1930s, with Metropolitan Sergius playing a pivotal role as one of the key participants. The most challenging period for the Church in the twentieth century was the span from 1925 to 1943, marked by the absence of patriarchal authority and characterized by numerous intrigues and administrative pressure from the Bolshevik government. The article argues that the policy of Metropolitan Sergius was a direct continuation of the path that Patriarch Tikhon embarked on in the last years of his tenure. The author of the article concludes that Metropolitan Sergius deliberately chose a compromise with the authorities, embracing the path of martyrdom and self-abasement for the sake of preserving the Church. In 1927, Metropolitan Sergius, along with members of the convened Provisional Patriarchal Holy Synod, signed the “Message to Pastors and Believers”, which served as a memorandum of the Church’s political loyalty to the Soviet government. The article pays significant attention to Sergius’ press conference in front of Soviet and foreign journalists, which served as a response to numerous accusations leveled against the Soviet government for its oppression of the Church. The author of the article concludes that Metropolitan Sergius’ ministry is primarily characterized by martyrdom. Consciously opting for personal dishonor to safeguard the Church stands as a genuine act of courage by Patriarch Sergius, an undeniable merit appreciated by all believers.

“The Patriarchal Authority Always Remains Present in the Church in its Entirety”: Patriarch Tikhon, Metropolitan Sergius (Stragorodsky) and the Ideas of Church Democracy

The sharp criticism expressed by opponents towards Patriarch Tikhon and Metropolitan Sergius (Stragorodsky) was not so much related to their complimentary statements towards the Soviet government (Patriarch Tikhon’s such statements have been known since 1923), but rather to their methods of governance. Opponents believed that Patriarch Tikhon and Metropolitan Sergius were dismantling the established church democracy that had emerged as a result of the Local Council of 1917–1918. In the early 20th century, such democracy was called conciliarity, which implied church representation, a system of elections from the bottom up with a periodicity of several years. The ideas of intrachurch republicanism were actively developing throughout the second half of the 19th and early 20th centuries. The system of representative church institutions established after the spiritualschool reform at the deanery and diocesan levels served as a school of democracy for the Russian clergy for half a century. Republican ideas were still strong at the Local Council of 1917–1918. They were the main basis for opposing the plans to introduce patriarchy. The ordinations of married priests to bishops without taking monastic vows by the renewalists, and then the recognition of a married episcopate at the so-called Second All-Russian Local Council of 1923, led the R.O.C. (Russian Orthodox Church) of the renewalists beyond the canonical field, which the renewalists were well aware of. Therefore, they sought to superimpose the church democratic system that had formed within their structures after the “abolition” of patriarchy in 1923 to a universal level. Together with the Greeks, the renewalists developed plans for the periodic regular holding of representative assemblies of Local Churches, which they called Universal Councils. These councils were envisaged as a radical transformation of both the canonical structure and, subsequently, the dogmatic teachings of the Orthodox Church. Thus, under favorable historical circumstances, the development of Russian church republicanism could fundamentally undermine the foundations of Universal Orthodoxy. However, patriarchal authority in post-revolutionary Russia stood in the way of these plans. Such actions by the patriarchal authority require a closer look at the perception of the Moscow metropolitan, and then the patriarch in the Russian church consciousness of the 15th-17th centuries, where the fact of repeated episcopal ordination indicates that the Head of the Church was not simply one of the bishops.

His Holiness Patriarch Sergius, Metropolitan Gregory and the Theological Schools of the Moscow Patriarchy from 1944 to 2024

The article commemorates two significant events marking the 80th anniversary of the Russian Orthodox Church in 2024: the passing of His Holiness Patriarch Sergius and the establishment of the first theological schools in Moscow during the Soviet era. The question of establishing theological schools was raised by Patriarch Sergius following the Council of Bishops in 1943 and his subsequent election as patriarch. These schools were inaugurated just a month after his passing. It’s emphasized that the swift preparation for the opening of the Theological Institute and Theological and Pastoral courses was facilitated by the quarter-century journey of the patriarch’s long-time faithful colleague, Archpriest Nikolay Chukov (Archbishop Gregory of Saratov and Stalingrad), who authored the project for spiritual educational institutions of the Moscow Patriarchate. He had substantial experience in establishing and overseeing higher theological institutions in Petrograd-Leningrad from 1920 to 1925. For the first time, a diary detailing the activities of Archpriest Nikolay Chukov is published in the appendix. His endeavors, undertaken with the support of Metropolitan Sergius and the Synod from 1928 to 1930, aimed to establish a Theological Institute in Leningrad. Unfortunately, his plans were thwarted by his arrest in 1930. The entries in the published diary confirm Olga Vasilyeva’s assertion that Metropolitan Sergius’ interview, which sparked widespread protests due to its denial of Church persecution in the USSR, was a quid pro quo for allowing him to submit a memo to Pyotr Smidovich. One of the memo’s points emphasized the necessity of opening a theological school. This memo played a pivotal role in obtaining permission, which, in turn, significantly hastened the process of opening theological schools in Moscow in 1943–1944. The article concludes with excerpts from books and articles by a professor from the Department of Church History at Saint Petersburg Theological Academy. This academic offers a negative and ironic assessment of both the ascetic work of Metropolitan Gregory of Leningrad and Novgorod, and the martyrdom of Patriarch Sergius, who endured humiliation primarily to preserve a legalized church organization, which was essential for the establishment of theological schools within the Patriarchate. This aspect became particularly significant when considering the pivotal choice by the authorities between the patriarchal Church and the Renovationists in 1943.

Development of the Muslim Community of the Republic of Tatarstan in 2023

The article deals with the development of the Muslim community of the Republic of Tatarstan (RT) in 2023. The author continues a series of books and articles exploring the Muslim community of Tatarstan from the 2000s up to the early 2020s. Special attention is paid to the problems of Islamic finances; contacts between the leadership of the Russian Orthodox Church and the secular and Muslim religious leadership of the Republic of Tatarstan as well as with the activities of the Spiritual Administration of Muslims of the Republic of Tatarstan in the new regions of Russia and in support of the Special military operation.

The religious landscape amidst warfare in Ukraine: assessing the situation

The purpose of the academic paper is to provide a general description of the milestone events in the religious and church life of Ukraine in the conditions of the Russian-Ukrainian war, with an emphasis on tendencies after the full-scale invasion on February 24, 2022. Given that the war is ongoing, we focused on issues related to the receipt of the Tomos by the Orthodox Church of Ukraine and the religious component of the “Russkiy mir” policy. Sociological indicators from monitoring the religious situation in Ukraine after the full-scale invasion demonstrate the following trends: war, especially a full-scale invasion, has impacted all spheres of life but religion continues to remain a significant factor in socio-humanitarian life; religious diversity is maintained with the predominance of Orthodox communities; regional differences on the religious map of Ukraine persist; after the full-scale invasion, there has been a slight increase in the number of people identifying as religious, and the number of citizens seeking communication with clergy has increased, primarily for psycho-emotional relief and support. The importance of religion and the Church in humanitarian missions, balancing society’s spiritual condition, and helping people in need of material and other support, such as volunteer labor or a refugee shelter, is becoming increasingly clear. The war has significantly forced many believers and spiritual leaders of denominations to reconsider their attitude to the war and civic engagement in the war. These tendencies are especially noticeable in the Protestant environment. In the territories occupied by Russia, believers of different communities and denominations continue to be harassed, religious freedom is violated, and a deliberate policy of incorporating religious space into the mainstream of Russian religious and church policy within the framework of the ideology of the “Russkiy mir” and the Russian Orthodox Church is being pursued.

The origin and activity of Yelets autocephaly in Orel diocese in the early 1920s: a history of resistance to the Renovationist Schism in the Russian Orthodox Church

The origin and activity of Yelets autocephaly in Orel diocese in the early 1920s: a history of resistance to the Renovationist Schism in the Russian Orthodox Church

Behavior of Nizhny Novgorod Diocese Clergy during First Russian Revolution

This study examines the behavior of the clergy of the Nizhny Novgorod Diocese regarding the revolutionary events at the beginning of the 20th century. It identifies instances of oppositional behavior and its consequences for the priests of the Nizhny Novgorod Diocese during the period of 1905-1907. The novelty of the research lies in the fact that, for the first time in this article, based on materials from the Nizhny Novgorod Spiritual Consistory, attention is drawn to the anti-government sentiments and actions of representatives of parish clergy of the Nizhny Novgorod Diocese during the first revolution. It is shown that oppositional behavior was not widespread but rather isolated. The author concludes that it manifested as a protest against social injustice, military field courts, in defense of peasants’ rights to land against landlords, urging peasants to disobey authority, non-payment of taxes, church fees, association with politically unreliable individuals, liberal interpretation of the Manifesto of October 17, 1905, and so on. The author believes that the accused priests did not align themselves with a specific political party, except for Father I.I. Vladimirovsky, an archpriest from Arzamas and a deputy of the Second State Duma from the Constitutional Democrats party. It was found that 2 out of 4 cases against priests were dropped. Meanwhile, 3 out of 4 priests were punished by the diocesan authorities with a ban on serving or transfer to other parishes. The findings of this research can be utilized in courses studying the history of the Russian Orthodox Church.

Духовна просвіта та імперські наративи: українська минувшина у дзеркалі єпархіальних журналів другої половини ХІХ ст.

The purpose of the article is to analyze the role of Orthodox spiritual journals of the second half of the 19th century in the spread of imperial narratives about the history of Ukraine. The research is aimed at determining the mutual influence of the publications of ecclesiastical diocesan publications with the state ideology, as well as analyzing the connection of these publications with the modern propaganda of the Kremlin and the Russian Orthodox Church against Ukraine. The methodological principles. Based on the analysis of historical literature and the source base, the article’s author used the methods of historical analysis and synthesis to examine the imperial narratives in the Orthodox spiritual journals of the period under study. The research also uses the comparative method and the method of systematic analysis to study the topics of publications of magazines of individual dioceses, as well as to determine the influence of the views of pre-revolutionary Orthodox publicists on the modern narratives of the Russian Orthodox Church regarding Ukraine. The scientific novelty of this topic is based on an attempt to analyze the variability of the thematic spectrum of historical publications issued in various diocesan journals and on revealing views on interfaith relations in the historical retrospective of Orthodox authors and determining the influence of these views on the beliefs of the hierarchs of the modern Russian Orthodox Church. Conclusions. The authors analyzed the topics of historical publications issued in the unofficial part of diocesan journals in the territory of the Russian Ukraine and the Cholm-Warsaw diocese. Interrelationships and regional differences of imperial narratives in Orthodox diocesan journals were traced. The role of diocesan information in relaying these narratives, as well as their reflection in modern Kremlin propaganda against Ukraine, is highlighted. It is asserted that the diocesan Orthodox publishing houses of the second half of the 19th century played an important role in forming the Russian imperial vision of the past of Ukrainian lands. The study revealed their role in the spread of numerous regional variants of imperial propaganda. The indirect influence of these narratives on Ukrainian national historiography is noted, and the need to distance themselves from them for a better study of the past and opposition to Russian propaganda is specified.

“This did not happen even during the Cold War”: religion and international sanctions in the Russo-Ukrainian War

The Russian Orthodox Church has emerged as a significant contributor to the intellectual framework that underpins Russia’s full-scale invasion and war against Ukraine. The Church’s endorsement and subsequent support of the war have compelled a number of secular governments and organisations to address this political involvement, resulting in the inclusion of church leaders and church-related entities on sanctions lists related to the conflict. This article aims to analyse the presence of religious figures on sanctions lists related to the war and the challenges associated with the implementation of such sanctions, particularly in the context of the ongoing debate concerning restrictions on freedom of religion and beliefs.

Сравнительный стилистический и жанровый анализ посланий Патриарха Московского Кирилла и архиепископа Кентерберийского Джастина Уэлби

<p>This article presents a comparative stylistic and genre analysis of the messages delivered by Patriarch Kirill of Moscow and Archbishop Justin Welby of Canterbury. The study examines the unique stylistic elements and genre conventions employed in their respective messages, aiming to reveal the underlying rhetorical strategies, thematic emphases, and communicative techniques. Employing qualitative analysis methods, the paper explores how these religious leaders use language and genre to articulate their theological perspectives and address contemporary issues. The analysis underscores the differences and similarities in their approaches, reflecting their distinct cultural, theological, and institutional contexts. By comparing the messages of these prominent figures in the Russian Orthodox Church and the Anglican Communion, the study contributes to a deeper understanding of contemporary religious communication and its impact on global and local religious communities.</p>

Martyrological in Form, Military-Patriotic in Content

That Putin’s regime has been able to put the memory of the Great Patriotic War (GPW) to political use is hardly news to any observer of Russia. What is often overlooked, however, is that the Russian Orthodox Church (ROC) has contributed to the instrumentalization of this memory by the Kremlin. In this article, I aim to bridge this gap. Drawing on an analysis of the ROC’s commemorative activities, I reconstruct the specific, martyrological, interpretation of the GPW that it is forging. With sin, atonement, and glory as its central concepts, this interpretation invests the suffering and losses of the GPW with patriotic sense. Thus, it turns the politically problematic traumatic memory of the GPW into a politically useful one. Simultaneously, it is consistent with the triumphant cult of the GPW advanced by the Kremlin. It also perfectly suits the statist historical narrative focused on the continuity of Russia’s past, which is crucial for the ideology of Putin’s regime. Furthermore, this interpretation does not contradict the Soviet memory of the GPW that the regime relies on. Finally, in combining Orthodox Christianity with militarism, the martyrological interpretation of the GPW is highly suitable for the regime’s political business of the day, which is waging its war against Ukraine.

ОПЫТ МИССИОНЕРОВ РПЦ В ЗАРОЖДЕНИИ ХРИСТИАНСКОГО ОБРАЗОВАНИЯ У ОСЕТИН (1742–1793)

В публикации представлен анализ деятельности миссионеров РПЦ в зарождении христианского образования у осетин за период с 1742 по 1793 гг. Цель работы заключается в воссоздании целостной картины генезиса христианского образования миссионерами, выявлении их вклада в дело просвещения осетинского народа. На основе открытия новых архивных и документальных материалов в статье пересматривается позиция некоторых аспектов кавказоведческой науки, нивелирующей значение грузинских деятелей в культурном сближении русско-осетинских обществ. The publication presents an analysis of the activities of the missionaries of the Russian Orthodox Church in the origin of education among Ossetians for the period from 1742 to 1793. The aim of the work is to recreate a holistic picture of the genesis of Christian education by missionaries, to identify their contribution to the school architecture of the Ossetian people. Based on the discovery of new archival and documentary materials, the article reviews the position of some aspects of Caucasian studies, leveling the importance of Georgian figures in the cultural rapprochement of Russian-Ossetian societies.

THE ROMANIAN ORTHODOX CHURCH CHORAL CREATION OF CLASSICAL-ROMANTIC INFLUENCE

The liturgical singing of the Romanian Orthodox Church is monodic, of the Byzantine tradition. From the 19th century, under the influence of the Russian Orthodox Church, multiple voices choral singing penetrates the Romanian worship establishments. The beginnings were timid, isolated, from private initiatives and sometimes encountering the hostility of conservative ecclesiastical traditionalism. After 1959, the introduction of choral singing in the United Romanian Principalities was to be facilitated by state legislation. Choral singing would be used predominantly for the office of the Holy Liturgy. In finding a choral style suitable for the orthodox liturgical ceremonial, three main stylistic directions were outlined, among which the classical-romantic influence created a generous and varied repertoire.

Церковное пение Марийского края в годы Советской власти (1917-1941)

This article studies the history of church singing in Mari Region (1917‒1941). This study allows us to solve a number of important problems in the history of Mari region. These include the church singing culture, the position of the Russian Orthodox Church in the Soviet period, the activities of the Mari intelligentsia, &c. The art of church singing in Mari region was of great importance; it infl uenced not only the processes of christianisation and education of the indigenous Mari population, but also the culture, mentality and the very quality of life of local residents. The end of the 19th and the beginning of the 20th centuries were fruitful in this regard. At that time, a foundation was formed, which, during the years of Soviet persecution of the Church, revealed new martyrs and confessors of the Orthodox faith among local clergy, monks, laypeople, as well as choir masters, sextons, and choir members. The study of the mentioned topic allows us to state that the church-singing culture of the Mari land, as well as of other regions of the country, was in a very diffi cult situation. The traditions of church singing, laid down in the pre-revolution period, were virtually interrupted during these years. Many people had to go through hardship associated with the antireligious persecution. Very few were able to endure all the trials and remain to work in the “field of Christ” or at least remain in the Church. Nevertheless, the culture of church singing, ousted from the Church, continued in many secular choirs. Masters of church-singing art now worked in various choirs. In such diffi cult conditions, church singing in many churches remained for more than a dozen years, almost until the end of the 20th century.

Государственно-церковные отношения в СССР в период «оттепели» в 1954–1964 годах (на примере Горьковской области)

The article examines the peculiarities of relations between state bodies and public organizations and the Gorky Diocese of the Russian Orthodox Church in the period 1954–1964, the so-called “thaw”. The article is based on normative legal acts of local authorities, memoirs of Orthodox clergy and publications in the regional periodical press. In the article, the author concludes that during this period the struggle against the Russian Orthodox Church in the USSR was carried out by a variety of administrative and propaganda means and methods that were sanctioned by the party-Soviet bodies.