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Jevtic, Miroljub. "Eastern Orthodox Church and modern religious processes in the world". Medjunarodni problemi 64, n.º 4 (2012): 425–41. http://dx.doi.org/10.2298/medjp1204425j.
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The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.
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Shevchenko, К. V. "“Together, All of Russia Will Unite in One Voice to Glorify God...” The Church Councils of Brest (1596) and Polotsk (1839) and Metropolitan Joseph (Semashko)'s Activities Evaluated by Archpriest John Naumovich (1826–1891), Galician-Russian Educator and Church Figure". Orthodoxia, n.º 3 (22 de maio de 2024): 148–63. http://dx.doi.org/10.53822/2712-9276-2024-3-148-163.
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In the 19th to early 20th century, the ethno-cultural landscape of Eastern Galicia was significantly shaped by the ideological legacy of prominent figures in the local GalicianRussian movement. They advocated for the recognition of the triune Russian people, comprising Great Russians, Little Russians, and Belarusians. One of the foremost representatives and ideologues of the Galician-Russian movement was Ivan Grigorievich Naumovich (1826–1891), who stood as one of the most eminent public and church figures of Ruthenia. Being a Greek Catholic priest who later converted to Orthodoxy and emigrated from Austria-Hungary to Russia for political reasons, John Naumovich served as a staunch advocate for the GalicianRussian peasantry, holding positions as a deputy in the Galician Sejm and the Austrian Reichsrat. He also spearheaded the 'ritual' movement within the Greek Catholic Church, aimed at safeguarding the Eastern rite from Romanization. Additionally, he played a pivotal role as an educator of the Galician-Russian populace. At the initiative of John Naumovich in 1874, the Mykhailo Kachkovsky Cultural and Educational Society was established in Galicia. This society played a significant role in the advancement of education and the elevation of the economic and cultural status of the Galician Rusyns. In his works, John Naumovich analysed the socio-cultural causes and political prerequisites of the Union, as well as the mechanism of its implementation and its subsequent devastating consequences for the indigenous Orthodox population of Western Russia. John Naumovich regarded the Church Council of Polotsk as a triumph of historical justice—an act of rectifying the tragic consequences of the Church Council of Brest by reuniting the Belarusian Uniates with the “ancestral Eastern Orthodox Church”. Naumovich emphasized the primordial Orthodoxy of “our ancestors” from the time of the christianisation of Rus' until 1596, when the connection of the church in Western Russia “with the Eastern Orthodox Church was broken by uninvited newcomers from the West who imposed the Union on our fathers”. However, as argued by John Naumovich, what was imposed by flattery and violence “by strangers not for the sake of the truth of Christ and the salvation of souls, but for the sake of the love of power of the popes and the political expectations of the Polish Republic, began to crumble after the unification of the Lithuanian-Russian regions of Poland with Russia”. According to John Naumovich, the Uniate church was led by fathers “filled with the apostolic spirit, who opened the eyes of the people and called them to reunification”. In John Naumovich's view, Metropolitan Joseph (Semashko) and his associates were precisely such apostolic fathers, whose efforts led to the reunification of all Western Russian regions with the ancient Orthodox Church.
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Blokhin, Vladimir. "THE REGULATION OF ISSUES OF PERFORMING BAPTISM AND OCCASIONAL CHURCH RITUALS IN THE CONTEXT OF RUSSIA-ARMENIA INTERFAITH RELATIONS (1828–1905)". History, Archeology and Ethnography of the Caucasus 16, n.º 3 (1 de novembro de 2020): 565–80. http://dx.doi.org/10.32653/ch163565-580.
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The article attempts to analyze the regulation of situations in which, for the commission of the sacrament of baptism and other church demands, persons of Orthodox confession were forced to turn to the priests of the Armenian Apostolic Church, and persons of the Armenian confession to the Orthodox priests. However, it was not a question of a change in religion. It was established that such situations occurred due to forced circumstances and often entailed negative consequences of state-legal, church-canonical and domestic nature. For example, the fact that an Armenian priest baptized a child born to Orthodox spouses was regarded as "seduction from Orthodoxy", even if it was caused by a dangerous disease of a newborn. The baptism of an Armenian child in the Orthodox rank led to intra-family religious strife: the child was now considered a member of the Orthodox Church, while his parents continued to belong to the Armenian Church.
It is concluded that, firstly, the entry of Eastern Armenia and the Armenian Apostolic Church into Russia played a significant role in the emergence of church-practical situations and the need for their regulation by Russian law and the governing bodies of both Churches. Secondly, the decree of the Echmiadzin Synod of 1854 granted the Armenian priests the right to perform all church sacraments in respect of children baptized in their infancy in the Orthodox rite, provided that the parents, being of Armenian religion, did not give a written obligation to raise their children in the Orthodox religion. Thirdly, the patronizing policy of the empire regarding Orthodoxy and the dominant position of the Russian Church led to a complication of relations between the Orthodox clergy and the clergy of the Armenian Church. In cases where representatives of both Churches had equal initial rights to perform public church actions (for example, the rite of blessing of water on the feast of the Epiphany within the same city), primacy, and in some cases (as, for example, in 1858 in Astrakhan) exclusive right granted to the Russian Church.
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Gabor, Nataliya, e Yuliana Lavrysh. "Tomos in the context of the Russia and Ukraine information war". Obraz 34, n.º 2 (2020): 6–14. http://dx.doi.org/10.21272/obraz.2020.2(34)-6-14.
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After the Revolution of Dignity on Maydan Square in Kyiv in 2013-2014, Russian military aggression began, which was marked by the annexation of Crimea and the beginning of a full-fledged war in the eastern territories of Ukraine. On January 6, 2019, Ecumenical Patriarch Bartholomew signed the Tomos for the Orthodox Church of Ukraine, which testified to the independent vector of development undertaked by Ukrainian Orthodoxy, which has long been under pressure from the Moscow Patriarchate. This event caused a resonance in both Ukrainian and Russian media. The purpose of the study is to find out how the process of granting the Tomos turned into one of the aspects of the information war between Ukraine and Russia. The publication presents the content of Ukrainian and Russian web resources dedicated to this event and analyzes how the media event of receiving the Tomos by the Orthodox Church of Ukraine influenced the internal social dialogue in Ukraine, communication between Ukrainian and Russian Orthodoxy, and information confrontation between Russia and Ukraine.
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Ibragimov, Ruslan Rustamovich, Aivaz Minnegosmanovich Fazliev, Chulpan Khamitovna Samatova e Boturzhon Khamidovich Alimov. "Foreign policy factor in State-Church relations in the Soviet Union during World War II and early post-war". Cuestiones Políticas 38, Especial II (8 de dezembro de 2020): 170–79. http://dx.doi.org/10.46398/cuestpol.382e.12.
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The objective of the research was to study Russian State and Orthodox church relations in the context of world war II and the early post-war years. The line of this article is due to the important role of the Russian Orthodox Church in the history, modern political and cultural life of Russia. In this sense, the period of State-Church relations in the USSR during world war II, known in Russia as a great patriotic war, is of great scientific interest because it was the time when the government was forced to make adjustments to its religion policy. Methodologically based on a wide range of documentary sources, the authors of the article have identified the place and role of the Russian Orthodox Church in the foreign policy of the USSR during the approach. In this sense, it is felt that the role of the Russian Orthodox Church in building relations with the allies of the anti-Hitler coalition and its place in the expansion of the Soviet political system in Eastern Europe was of paramount importance as a foreign policy factor.
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Hupka, Jordan. "Stalin's Hollow Cross-the Russian Orthodox Church as a Tool of Soviet Foreign Policy". Constellations 2, n.º 2 (7 de junho de 2011): 31–40. http://dx.doi.org/10.29173/cons10492.
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It has been said that the Second World War saved the Russian Orthodox Church from extermination. Ever since the Revolution of 1917, the religious peoples of Russia were constantly persecuted by Soviet ideologists and politicians. Prior to Operation Barbarossa, in 1941, it seemed that the days of the Russian Orthodox Church, the largest religious institution in the Soviet Union, were numbered. However, the unique climate of the Second World War forced the Soviet government to end its war against the church. The Kremlin soon saw the Church as a useful tool to help aid in the re- occupation of Eastern Europe.
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Gerd, Lora A. "The Greek Monasteries of the Pontus and Russia in Modern Times". Vestnik of Saint Petersburg University. History 66, n.º 1 (2021): 98–113. http://dx.doi.org/10.21638/11701/spbu02.2021.106.
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The article concentrates on one of the aspects of the Eastern question, the Russian struggle for penetration in the Eastern part of the Ottoman Empire in the 19th and early 20th century. This region of Turkey was an object of special attention for the Russian foreign policy. The ecclesiastical aspect of the Russian influence was of special importance: the preservation of Orthodoxy was an important task of the Russian representatives. The traditional method of material aid for the Orthodox monasteries and churches was widely used. They regularly received permissions for gathering donations in Russia. Another method used in the 19th century was the open support of the Orthodox population by the Russian consuls. During the reforms (Tanzimat) in the Ottoman Empire many secret Christians from the eastern regions proclaimed themselves Orthodox. The Russian diplomats after the Crimean war intermediated the conversion of the Crypto-Christians into Orthodoxy. The study of Trapezund and its monasteries by the Russian Byzantologists at the end of the 19th and beginning of the 20th century also contributed to the penetration into the region. In addition to the explicit scholarly results, their research helped to strengthen the Russian authority among the local population. The relationship and cooperation between the Russian commandment and the local clergy during the Russian occupation in 1916–1917 and the scientific expedition of Feodor Uspenskii were the last page of this history. Based on previously unknown archive sources, the article traces how different means of church policy served to strengthen the Russian influence in Eastern Turkey.
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Shevzov, Vera. "Chapels and the Ecclesial World of Prerevolutionary Russian Peasants". Slavic Review 55, n.º 3 (1996): 585–613. http://dx.doi.org/10.2307/2502002.
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Russia's peasants and their culture in postreform Russia have enjoyed the attention of an ever-increasing number of scholars over the past two decades. One central aspect of that culture, however, has remained virtually unexplored: Eastern Orthodox Christianity as it was practiced and understood by peasant believers, and especially by peasants who considered themselves members of the official Orthodox Church. At least two explanations may exist for such scholarly neglect. First, historians of Russia have traditionally viewed "official" Orthodoxy as somehow forcibly imposed on the people by secular and ecclesiastical authorities.
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DIANDRA AYU LARASATI. "REVISITING FAITH-BASED DIPLOMACY’S EFFECTIVENESS: EASTERN EUROPEAN ORTHODOX CHURCH IN THE 2022 RUSSO-UKRAINIAN CONFLICT". MANU Jurnal Pusat Penataran Ilmu dan Bahasa (PPIB) 34, n.º 2 (1 de dezembro de 2023): 178–96. http://dx.doi.org/10.51200/manu.v34i2.4777.
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This paper aims to address the possible role of the Eastern European Orthodox Church as an alternative channel to ensure fruitful negotiations to end the Russo-Ukrainian war that has still ongoing since 2022. As the majority religion in Russia, Ukraine, and Eastern Europe as a whole, the Orthodox branch of Christianity has a transnational influence on its followers, including prominent political figures in the aforementioned territories. Utilizing qualitative research methods, this paper is written to provide arguments about whether the Orthodox Church, with its immense presence in the belligerents’ spiritual beliefs, will be able to be employed as a channel to end the Russo-Ukrainian war. In this paper, analysis is conducted through the usage of J. W. McDonald’s “The Institute for Multi-Track Diplomacy” (2012) journal article about multi-track diplomacy and D. Johnston’s Faith-Based Diplomacy: Trumping Realpolitik (2003) book about faith-based diplomacy to gauge the Orthodox Church’s potential as a channel of diplomacy between Russia and Ukraine. This paper finds that overall, the Orthodox Church fails to fulfil the criteria that Johnston (2003) posits; one of the most fatal is the organization’s inability to reconcile the belligerents’ deep historical wounds. Due to the Orthodox Church's traditional role that has always been closely tied to the Russian government, its capability to build an acceptable negotiation channel is severely impeded.
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Jing, Li. "THE STUDY OF THE HISTORY OF THE RUSSIAN CHURCH IN CHINA (dedicated to the 80th anniversary of the publication of Clifford H. Plopper's book “History of the Eastern Orthodox Churches”)". HUMANITIES AND SOCIAL STUDIES IN THE FAR EAST 20, n.º 2 (2023): 48–52. http://dx.doi.org/10.31079/1992-2868-2023-20-2-48-52.
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The History of the Eastern Orthodox Churches" by American missionary Clifford H. Plopper can be considered the first book to provide some insight into the Russian Orthodox Church and to serve as the beginning of the study of Orthodoxy in China. Despite some misrepresentations of Russian history and Russian church history due to the author's ignorance, this book, published in Chinese, has played its undeniable role. And now, 80 years after the first attempt to tell the story of the Russian Orthodox Church, modern Chinese scholars still have much work to do to fill the gaps in the study of the History of the Russian Church.
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BLOKHIN, VLADIMIR. "ARMENIAN–RUSSIAN CHURCH TIES IN THE BEGINNING OF X– XIX CENTURIES (FROM ROOTS TO INCLUSION OF EASTERN ARMENIA IN RUSSIAN EMPIRE)". Main Issues Of Pedagogy And Psychology 5, n.º 2 (29 de setembro de 2014): 173–85. http://dx.doi.org/10.24234/miopap.v5i2.125.
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In the article the author describes in details peculiarities of relations between Armenian Apostolic Church and Russian Orthodox Church in the two periods of the relationship, prior to inclusion of Eastern Armenia in Russian Empire. Based on analysis of archive documents both in Armenia and Russia, as well as on modern studies, the author represents unique analysis of the topic in the very specific historical period.
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Kudryavtseva, E. P. "Russian-Greek Political and Ecclesiastical Relations in 20-30s of the 19th Century". MGIMO Review of International Relations 13, n.º 3 (8 de julho de 2020): 26–40. http://dx.doi.org/10.24833/2071-8160-2020-3-72-26-40.
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The article is devoted to the Russian-Greek ecclesiastical and political relations before and during the Eastern Crisis of the 1820s. After the start of the Greek uprising in 1821, Russia took an ambivalent position: as a patron of all orthodox Christians in the Ottoman Empire, it sought to support the Greeks, but Russia also had to recognize the Greek revolution as an illegitimate rebellion. As a member of the Holy Alliance of European Powers Russia had no other choice but to adhere to the principles of legitimism. Russia had both political and economic interests in the region. After the Greek uprising, main powers in the Western Europe had no doubt that Russia would support the rebels. Nevertheless, Russia regarded the Greek rebellion as another European revolution. After a successful war of independence, Russia established its diplomatic mission in the Greek capital. The first ambassador was P.I. Rickman, who arrived with aim to provide political relations with this new Balkan state. If political support of the rebellion could find no understanding in the conservative European circles, the aid of the Orthodox Balkan Church was implied by the Treaty of Küçük Kaynarca 1774. Special attention in this support, provided by the Holy Synod of the Russian Orthodox Church to the Greek monasteries, was paid to the Athos monasteries. This support was designed by a special document. It was adopted in 1735 under the Empress Anna Ivanovna and was subject to execution in subsequent years. The Archive of the Russian Ministry of Foreign Affairs has kept lists of all Orthodox monasteries on the territory of the Ottoman Empire that enjoyed material support from the Russian church; a significant part of this list are the Orthodox churches of Greece.
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Kahamlyk, Svitlana. "THE CHURCH IN UKRAINE IN THE CONTEMPORARY THREATS: A REACTION TO RUSSIAN MILITARY AGGRESSION". Almanac of Ukrainian Studies, n.º 29 (2021): 79–84. http://dx.doi.org/10.17721/2520-2626/2021.29.11.
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The aim of the article is to try to find out the attitude of Christian denominations in Ukraine to the Russian-Ukrainian war in eastern Ukraine as a manifestation of their religious and national identity. External risks for modern Ukrainian society require in-depth scientific analysis of this issue, in particular in sphere of religious relations. Russia's military and ideological aggression has become a marker of the social identity and civilizational choice of Christian denominations. It clearly revealed the position of the Ukrainian Orthodox Church of the Moscow Patriarchate as a structural part of the Russian Orthodox Church and a powerful tool for implementing the policy and ideology of the "Russian world" in Ukraine. Factually, the Ukrainian Orthodox Church of the Moscow Patriarchate represents the interests of the Russian Orthodox Church as it adheres to its guidelines for Ukraine to be in the sphere of Russian geo-confessional interests. This is evidenced by the dominance of the Russian language in worship, sermons, educational institutions, publishing. The Ukrainian Orthodox Church of the Moscow Patriarchate has not even formally condemned the Russian intervention so far, nor has it recognized Russia as an aggressor. On the contrary, some priests of the Church openly promote Russian aggression and call for the violation of Ukraine's territorial integrity. The temples of the Ukrainian Orthodox Church of the Moscow Patriarchate in Donbas serve as weapons depots for Russian troops, and Russian terrorists openly serve the Moscow Patriarchate. The attitude of the Ukrainian Orthodox Church of the Kyiv Patriarchate / Orthodox Church of Ukraine, Ukrainian Greek-Catholic Church and other Ukrainian Churches to Russian aggression determines their patriotic pro- Ukrainian position. This is most eloquently characterized by the institute of chaplaincy, which thіs Churches actively supply with their staff.
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CHURKIN, MIKHAIL. "THE RUSSIAN ORTHODOX CHURCH AS A TOOL OF THE IMPERIAL COLONIZATION OF ASIAN RUSSIA IN THE DISCOURSE OF THE MISSIONERS’ DIARIES AND NOTES OF THE ALTAI ECCLESIASTICAL MISSION (LATE ХIХ - EARLY XX CENTURIES)". Культурный код, n.º 2023-3 (2023): 158–72. http://dx.doi.org/10.36945/2658-3852-2022-3-158-172.
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The article deconstructs the discourse of the Russian Orthodox Church as a tool of imperial colonization of Asian Russia based on the materials from the diaries and records of the missionaries of the Altai Ecclesiastical Mission. The long-term experience of historiographical comprehension of missionary activity in Russia and the outskirts is taken into account, while it is noted that outside the research reflection of scientists there were questions of the missionary work of the Russian Orthodox Church in the context of the imperial colonization of the Russian periphery, in which the church performed an important organizing function, which was largely explained as belonging to a significant proportion of subjects the colonization process to the Orthodox branch of the Christian faith, and the ethno-confessional heterogeneity of the developed territories. It is stated that the diaries and notes of the employees of the Altai Ecclesiastical Mission of the second half of the 19th - early 20th centuries were an important intellectual “platform” for the discourse of the imperial colonization of the eastern outskirts, not only representing the iconic status and capabilities of the Russian Orthodox Church as a tool for incorporating peripheral regions into the national space, but also broadcasting options for cooperation between the authorities and society, united on religious grounds. In the course of the study, it was found that the diaries of mission workers were an effective “platform” for representing the ideas of church ministers about the meaning and tasks of colonizing the eastern outskirts of the empire in the second half of the 19th and early 20th centuries, which were based on the idea of the ability of the missionary community to build long-term models of cultural communication with the Siberian population on the basis of a common religious identity.
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Amarasinghe, Punsara. "The depiction of “Orthodoxy” in Post-Soviet Space: How Vladimir Putin uses the Church in his anti-Western campaign?" Open Political Science 4, n.º 1 (1 de janeiro de 2021): 74–82. http://dx.doi.org/10.1515/openps-2021-0009.
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Abstract This Article seeks to examine the Russia’s recent interest in uplifting the status of Orthodox church as a pivotal factor in the state and beyond that. Most importantly the position of the Orthodox church has grown rapidly during Putin’s administration as a solacing factor to fill the gap that emerged from the fall of Soviet Union. The 16th century doctrine propounded by Filofei called “Third Rome”, which profoundly portrayed Moscow as the last sanctuary for Eastern Christianity and the 19th century nationalist mantra of “Orthodoxy, Nationality and Autocracy” have been rejuvenated under Putin as new ideological path to move away from Western influence. It has been especially evident that the ideological movement that rigidly denies Russia’s hobnobbing with the Liberal West has been rather intensified after the Crimean crisis in 2014. Under this situation Putin’s usage of Orthodoxy and Russia’s spiritual legacy stand as a direct political tool expressing Russia’s uniqueness in global affairs. This article will critically examine the historical trajectory of Orthodox church in Russia as an indicator of its distinctiveness.
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Mihăilă, Alexandru. "The Septuagint and the Masoretic Text in the Orthodox Church(es)". Review of Ecumenical Studies Sibiu 10, n.º 1 (1 de abril de 2018): 30–60. http://dx.doi.org/10.2478/ress-2018-0003.
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Abstract In this article, I intend to survey the reception of versions of the Old Testament in the Orthodox churches, focusing on the Greek, Russian and Romanian Church, respectively. While Western biblical scholars gave precedence to the Hebrew text over the Septuagint, in the Orthodox world one can see a tension in the relationship between the two textual witnesses and sometimes, even recently, there are voices which tend to give the Septuagint total authority in the Church. Orthodox scholars in the field of Old Testament studies usually resort to the Hebrew text, but especially scholars from outside this field tend to promote the Septuagint as the Old Testament of the Orthodox Church. I shall use the argument of authority, which is improper for scientific argumentation, but it suits my research, as I try to understand the confessional positions held within Eastern Orthodoxy. Consequently, if a certain saint, acknowledged as such by a national Orthodox Church or by the entire Eastern Orthodox communion, embraces a particular view on this subject, this bears significantly on the issue.
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Semenenko-Basin, Ilya V., e Stefano Caprio. "Russian Liturgical Memories in the Slavic Byzantine-Catholic Menologion (Recensio Vulgata) of the Mid-20th Century". Slovene 10, n.º 1 (2021): 368–91. http://dx.doi.org/10.31168/2305-6754.2021.10.1.16.
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The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.
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Burtseva, Alla O. "The Soviet Journal “LOKAF” on Foreign Literature: How not to Become a Remarquable". Slovene 10, n.º 1 (2021): 347–67. http://dx.doi.org/10.31168/2305-6754.2021.10.1.15.
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The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.
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Biryukova, Julia Aleksandrovna. "Kuban diocese and the kuban government council during the civil war". Российская история, n.º 4 (15 de agosto de 2023): 165–73. http://dx.doi.org/10.31857/s2949124x23040120.
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The article examines the situation of the Orthodox Russian Church and Orthodox clergy in the territory of Southern Russia, controlled by the forces of the anti-Bolshevik camp, among which the leading place was occupied by the General Command of the Armed Forces of Southern Russia represented by A.I. Denikin, the Kuban Regional Government and the Ataman of the Kuban Cossack Troops. On the materials of the Office of the Ataman of the Kuban Cossack Troops, the Office of the Council of the Kuban Regional Government, documents of the South-Eastern Russian Church Council of 1919, periodicals, memoirs, correspondence, the problems of relations between the church authorities and various representatives of secular power against the background of their complex relationships with each other, the problems of financing the clergy and the organisation of an independent Kuban diocese are highlighted. The conflict between Bishop Ioann (Levitsky) of Kuban and Ataman A.P. Filimonov over the appointment of clergy to the Army Cathedral is examined in detail.
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Qu, Ziang, e Siqi Gao. "The evolution of the latinization of the Uniate Church and its causes". Социодинамика, n.º 3 (março de 2024): 15–27. http://dx.doi.org/10.25136/2409-7144.2024.3.69936.
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The object of the study is the Uniate church, founded by the Brest Union in 1596. Then the Orthodox bishops of the Polish-Lithuanian Commonwealth decided to unite with the Pope, provided that Eastern traditions were preserved. However, after the Brest Union, the practice of the Latin Church quickly began to blur the Eastern traditions of the Uniate Church, and the phenomenon of latinization appeared. The subject of the study is the processes and causes of latinization and Delatinization of the Uniate Church. The founding and development of the Uniate Church had strong political factors, since the article also considered its latinization from both religious and political aspects. The author pays special attention to the motives of the delatinization of the Uniate Church over the past 100 years, associated with the spread of the Catholic faith among Orthodox peoples. At the methodological level, the author combines the historical and political background to analyze the materials related to the research topic. The main conclusion of the study is that due to the contradiction between Roman Catholic teaching and Eastern traditions, the union with Rome is doomed to lead to the latinizaition of the Uniate Church. In addition, the latinization of the Uniate Church has a strong political influence. The author's special research contribution to the topic is that he noticed a contradiction in the Uniate Church. Russian Uniate Church is a tool used by the West to spread Catholicism in the Russian land and separate the people from the Russian Orthodox tradition. Latinization lead to the fact that the Uniate church lose its appeal to Orthodox people and affected its spread. However, without latinization, the Uniate Church would not be able to separate its believers from Orthodoxy and the Russian tradition, and would not be able to perform its political functions.
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Блохин, В. С. "The Construction of Russian Orthodox Churches in Erebuni". Вестник Рязанского государственного университета имени С.А. Есенина, n.º 2(67) (23 de julho de 2020): 16–24. http://dx.doi.org/10.37724/rsu.2020.67.2.002.
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Актуальность выбранной тематики определяется современным состоянием связей между Русской православной и Армянской апостольской церквами. Систематический характер данные связи приобрели после вхождения Восточной Армении в состав России. В настоящее время деятельность православных храмов на территории Армении и армянских епархий в России является одним из факторов, способствующих укреплению не только церковных, но и политических отношений между двумя государствами. Цель статьи — анализ феномена возникновения русских православных храмов в административном центре Восточной Армении — Эривани (совр. Ереван, Республика Армения), во второй половине XIX — начале XX века. Кратко приводится степень изученности указанной тематики. Предмет исследования составляет комплекс обстоятельств, связанных с процессом появления русских православных храмов в Эривани. На основании неопубликованных ранее архивных источников из фондов Национального архива Республики Армения воссозданы детали строительства церковноприходской школы и Николаевского православного кафедрального собора, показаны технические недостатки здания собора, обнаружившиеся в ходе его использования для богослужебных целей, приведены имена и фамилии первых священнослужителей собора. Проанализированный материал позволяет сформулировать вывод об укреплении к рубежу XIX–XX веков позиций Русской православной церкви в Восточной Армении в целом и в Эривани как губернском центре в частности, что было вызвано в наибольшей степени политическими мотивами: активизацией русификаторского курса в Закавказье, стремлением Российского правительства воздействовать на русских сектантов. Историческое значение процесса возникновения православных храмов в Эривани заключается, во-первых, в появлении традиций русского православия в будущей столице Армении, во-вторых, в создании обстоятельств для учреждения Эриванского (Ереванского) викариатства Русской православной церкви в 1912 году и, в-третьих, в поддержании межконфессиональных связей между Русской православной и Армянской апостольской церквами в современных условиях. The present state of relations between the Russian Orthodox Church and the Armenian Apostolic Church accounts for the relevance of the issues discussed in the article. When Eastern Armenia became part of Russia, the relations between the Russian Orthodox Church and the Armenian Apostolic Church acquired a systemic character. In our time, Russian Orthodox churches functioning in the territory of Armenia and Armenian eparchies promote religious and political connections between the two countries. The aim of the article is to analyze the construction of Russian Orthodox churches in Erebuni, the administrative center of Eastern Armenia (now known as Yerevan, the capital of the Republic of Armenia) in the late 19th— early 20th centuries. The article explores the circumstances associated with the appearance of Russian Orthodox churches in Erebuni. The article investigates previously unpublished archival documents stored in the National Archival Fund of the Republic of Armenia. The article reconstructs the details of the construction of St. Nicolas Orthodox Cathedral and Erebuni parochial school. The article shows some architectural drawbacks of the cathedral which became obvious when the cathedral was opened and started functioning. The article provides names and surnames of the first priests who served in the cathedral. The analyzed data enables the author to conclude that at the turn of the 19th — 20th centuries, the Russian Orthodox church strengthened its position in Erebuni and in Eastern Armenia, in general. The situation was politically motivated by the pro-Russian sentiments Transcaucasia and by the desire of the Russian government to exert pressure on Russian sectaries. The appearance of Russian Orthodox churches in Erebuni is historically significant, for it encouraged the spread of Russian Orthodox traditions in the capital of Armenia, promoted the establishment of the Armenian Apostolic Vicariate in Russia in 1912, and encouraged the inter-confessional relations between the Russian Orthodox Church and the Armenian Apostolic Church in modern conditions.
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Nefedov, S. A. "RUSSIAN CIVILIZATION: RELATIONSHIP BETWEEN ORTHODOX ISOLATION AND TECHNICAL DEVELOPMENT". History: facts and symbols, n.º 3 (14 de setembro de 2021): 108–18. http://dx.doi.org/10.24888/2410-4205-2021-28-3-108-118.
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The article is devoted to analysing the influence of Eastern orthodox isolationism on technological development of Russia. Russia was an isolated orthodox civilization and according to S. Huntington, there were civilizational splits along its borders. These were zones of constant wars between civilizations. The Orthodox Church preached religious messianism; the Orthodox Christians considered representatives of other religions to be “unholy”, strayed away from communicating with them and avoided borrowing anything from “the unholy". The Mongol invasion led to the loss of many technologies borrowed from Byzantium in the previous period; in particular, the brick building technology was lost. Although the Golden Horde constructed buildings of bricks and used cast iron and gunpowder, the Russians did not adopt these advances. This resulted in the fact that having passed the Russian grounds, metallurgical and gunpowder technologies reached Europe, and it was Europe from where they came to Russia approximately two centuries later.
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Romanchuk, A. A. "The Polotsk Unification Council of 1839: Context, Proceedings, and Significance". Orthodoxia, n.º 3 (22 de maio de 2024): 10–53. http://dx.doi.org/10.53822/2712-9276-2024-3-10-53.
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This article explores the background leading to the Polotsk Unification Council (also known as the Synod of Polotsk) convened in 1839. It delves into the proceedings of the council and evaluates its importance within the context of the Russian Orthodox Church and the Belarusian Exarchate. The conclusion drawn is that the abolition of the Uniate church association within the Russian Empire during the second quarter of the 19th century stemmed from a distinctive convergence of historical factors. These included shifts in Russian governmental policy, apprehensions regarding the Uniates within the Catholic Church leadership, and internal conflicts among the Greek Catholic clergy. The significance of the Polotsk Unification Council of 1839 encompasses several dimensions. Firstly, this event expanded the sphere of influence of Orthodoxy in the western provinces of the Russian Empire in the 19th century, fostering the state, religious, and cultural integration of the western and eastern segments of the Russian people up to the present day. Secondly, the Polotsk Council marked the conclusion of an era in the history of the Russian Orthodox Church known as the era of division. It commenced in the mid-15th century with the canonical division of the Kiev Metropolia, which remained under the jurisdiction of the Patriarchate of Constantinople, from the autocephalous Moscow Metropolia. This resulted in the decline of church activity in the Belarusian-Ukrainian territories and culminated in the establishment of the Brest Church Union at the end of the 16th century. The Brest Church Union aimed to supplant Orthodoxy and permanently eliminate it from the lives of the Western Russian populace. In reality, it further fragmented the population along religious lines, while also serving as a tool for the denationalization of the ancestors of modern Belarusians and Ukrainians. Formally, the canonical division of the Russian Church was resolved by the end of the 17th century when, in 1686, the Orthodox Christians of the Polish-Lithuanian Commonwealth joined the Moscow Patriarchate. But the outcome of the canonical division, the division of the Belarusian-Ukrainian population into Orthodox and Uniates, was only finally reconciled at the Polotsk Council of the Uniate clergy in 1839. Thirdly, the significance of the Polotsk Council lies in its profound impact on the modern Belarusian sector of the Russian Orthodox Church, as well as its role in shaping the spiritual, cultural, and national identity of the Belarusian people. At the beginning of the 21st century, in the Republic of Belarus, approximately 85% of believers identify themselves as Orthodox Christians, a trend largely attributed to the events surrounding the preparation and execution of the Polotsk Council, and subsequently, the integration of former Uniates into the Russian Orthodox Church. The strength of the Orthodox Church's position in Belarus has endured the test of time and significant trials in the mid-19th and 20th centuries, affirming the religious and popular validity of the abolition of the union in Russia in 1839.
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Groen, B. "Nationalisme in de Oosterse Orthodoxie". Het Christelijk Oosten 50, n.º 1-2 (29 de novembro de 1998): 35–60. http://dx.doi.org/10.1163/29497663-0500102004.
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Nationalism in Eastern Orthodoxy Firstly, the close bonds are examined, which developed in the Byzantine Empire, in the post-Byzantine period, in Russia and Ukraine between Orthodoxy and ethnicity. Secondly several notions on modern nationalism and negative reactions from prominent Orthodox theologians to ecclesiastical nationalism are described. Thirdly, Serbian Orthodox views on the relation between religion and the Serbian people are dealt with. Fourthly, Greek opinions on the relation between Orthodoxy and ethnicity in Greece and Greek reactions to the armed conflicts in former Yugoslavia are examined. Fifthly, the Constantinople Patriarchate’s general position, its self-consciousness and its reactions to the war in former Yugoslavia are dealt with. Many Orthodox stress the close link between Church, homeland and people and the need for interorthodox solidarity against the enemy. Other Orthodox emphasize the inner way of the heart and reject nationalism because of its exclusiveness. However, it is a difficult task to loosen the age-old bonds between religion and nationalism because of collective images and identity issues.
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Rygorowicz-Kuźma, Anna. "Церковнославянизмы и заимствования из восточнославянских языков в польской православной терминологии". Białorutenistyka Białostocka 15 (2023): 175–84. http://dx.doi.org/10.15290/bb.2023.15.10.
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Orthodox terminology in the contemporary Polish language is an interesting topic that requires scientific research. This article deals with religious terms of Orthodox or East Slavic origin and concerns proper borrowings, i.e. foreign forms transferred in their original or slightly transformed form, adapted to the Polish language system. The analysed terms were extracted from the Dictionary of Polish Orthodox Terminology edited by W. Przyczyna, K. Czarnecka and M. Ławreszuk. Church Slavonicisms and East Slavicisms are groups of borrowings characteristic of Polish Orthodox terminology. The presence of Church Slavonicisms is related to the functioning of the Church Slavonic liturgical language in the Orthodox Church in Poland. These borrowings name primarily designations and concepts relating to the liturgical life and rituals of the Orthodox Church. In addition to Church Slavonicisms, East Slavic borrowings (Russian, Ukrainian, Belorussian), not attested in the Church Slavonic language, constitute a characteristic group in the terminology of Polish Orthodoxy. These lexemes most often refer to the culture of East Slavic Orthodoxy (transferred to Polish) and occur primarily in the spoken language of believers living in the eastern and southern borderlands, as well as resettlers from these areas. The spelling of the borrowed Orthodox terms in the Polish language is not standardized and unified. Their graphic forms are often variants, indicating different ways of penetration into the Polish language system (through written language, oral speech, mediation of a second language).
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Tarasov, Arkadiy E. "The Religious Aspect of Labour Ethics in Medieval and Early Modern Russia". International Review of Social History 56, S19 (21 de novembro de 2011): 125–40. http://dx.doi.org/10.1017/s002085901100054x.
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SummaryThis article analyses the basic feature that defined Russian labour ethics in medieval and early modern times – its religious aspect. There are two main elements to the subject. First, the role of Eastern Christianity and Church tradition in labour regulations, and second, the realities of everyday life in Russia and the historical peculiarities of the Russian locale, its natural conditions and climatic features, which had an influence on working activity. Until the time of Peter the Great, the labour ethics of the Russian Orthodox Church saw no significant change, and their main content could be defined as an educational process.
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Gasanov, Magomed, e Abidat Gazieva. "The role of the Russian Orthodox Church in the integration of the Eastern Caucasus into the Russian cultural space during the Caucasian war (with the example of the left wing of the Caucasian cordon line)". St.Tikhons' University Review 105 (29 de abril de 2022): 31–41. http://dx.doi.org/10.15382/sturii2022105.31-41.
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The article is devoted to the experience of the Russian Orthodox Church in the fortresses and fortifications of the Left Wing of the Caucasian Cordon Line. During the study of the available literature and sources available to us, it was revealed that the missionary activity of the Russian Orthodox Church (ROC) was based on the principles of tolerance towards local peoples and Islam. Analyzing the activities of the ROC on the cordon Line, it is worth noting that initially churches on the Line were erected as regimental ones, with military units - to maintain moral and ethical values among Orthodox soldiers. The Russian government, at the founding of the first fortresses of the Caucasian Line, saw cordon fortifications as the agony of confrontation, which, in their opinion, could only be used as a dividing line between the troops and the highlanders. At the beginning of the 19th century, the fundamental idea of Caucasian politics changed and the policy was transformed from defensive to civilian colonization of the region, where the activities of the church were presented more than just overseeing and observing the spiritual needs of military personnel on the Line. The churches, both civil and military, participated in the complex process of acculturation in the region, where, by means of their functioning, they pushed the boundaries of the idea and perception of the mountaineers about Russia, carried out missionary activities in spreading Orthodoxy on the Lines, supported the ritual and everyday life of the Orthodox population of the region - civil and military. The activities of the Russian Orthodox Church extended to the issues of the dissemination of education, which in general had a positive trend for the region. In the fortifications and fortresses of the Left Wing of the Caucasian Cordon Line, the activity of the ROC was relative, in comparison with the Right Wing of the Line. This was due to the fact that the main concentration of the Orthodox population was concentrated there.
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Krindatch, Alexei. "The American Orthodox Churches and Clergy in the 21st Century". Chronos 17 (15 de janeiro de 2020): 7–39. http://dx.doi.org/10.31377/chr.v17i.644.
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In 1794, the foundation of a mission on Kodiak Island in Alaska by the Orthodox monks from Russia marked the entrance of Orthodox Church in America. Two centuries later, the presence of over one million faithful gathered into more than 2,400 local parishes bears witness to the firm establishment of Eastern Christianity in the US. The notion of "one state - one Church" was historically very characteristic of Orthodox Christianity. When the Orthodox Church is mentioned, one tends to think of its ethnic aspect, and when Orthodox Christians are asked about their religious affiliation, they almost always add an cthnic qualificr: Grcck Orthodox, Russian Orthodox, Syrian Orthodox, etc. Consequently, many Orthodox Churches — Byzantine and Oriental alike — that have faithful in the United States have organized their own jurisdictions in North America: the individual "ethnically based" parishes were later united into centrally administrated dioceses subordinated to the "Mother Churches" in the Old World. The original goal of American Orthodox jurisdictions was clear: to minister to the religious needs of the diverse immigrant ethnic communities: the Greeks, Russians, Serbians, Romanians, Armenians, Copts, etc. There is no doubt that for the first generation of immigrants these ethnically based Orthodox jurisdictions brought a big measure of order and unity to ethnic groups that otherwise would have remained fragmented and enfeebled in an "American melting pot".
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Ul’ianovsky, Vasily. "Вселенское Православие и Московское царство в начале Смуты: источники информации о событиях в России". Canadian-American Slavic Studies 48, n.º 1-2 (2014): 3–27. http://dx.doi.org/10.1163/22102396-04801003.
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The author demonstrates that relations between the Russian state and the four Eastern Orthodox Christian patriarchates were not interrupted at the beginning of the Time of Troubles and continued in the traditional way. The main focus is on sources of information available in the Orthodox East concerning events in Russia: officials of the Russian church hierarchy (Arseny Elassonsky, Ignatius, Nectarios, and Matthew Kolitsydis), diplomatic missions (1603–1606), information about the Pretender Dmitry circulating in the Polish-Lithuanian Commonwealth (1602–1604), and Greek priests at the court of Prince Vasily Ostrozhky. The author investigates the levels and content of information about Russia at the end of the reign of Boris Godunov and during the reign of False Dmitry I that was promptly transmitted to the Patriarchs.
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Byś, Jelena. "Stosunek państwa do kościołów w Rosji od chrztu Rusi do rewolucji październikowej : (od X w. do 1917 r.)". Prawo Kanoniczne 44, n.º 1-2 (5 de junho de 2001): 185–211. http://dx.doi.org/10.21697/pk.2001.44.1-2.10.
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The relation ship of the state to the Church in the course of history has always been problematic. This is true especially in Eastern Europe. This article presents the most significant historical events which influenced the relations between the state and the churches in Russia from Russia’s baptism in 10th century till the October Revolution of 1917. The text reveals the gradual emergence of cesaropapism, imported from Byzance and aiming at the full subordination of the churches to the state authorities. Several historical periods can be traced to this development. The first period begins at the end of the first millennium when Russia of Kiev was baptized, and lasts till the 14th century when Russia of Moscow arose. This time is marked by the building up of the church organization and its laws which developed from the beginning in close connection with the state law. The second period embraces the church history in the Moscow Russia, i.e. under Russia tsars, from the 14th till the 17th century. The state authority and the church authority seem to have a certain tendency to be balanced. Later on, however, as the Russian state is strengthened, the tsar began to have a decisive voice as well in church and religions matters. In the third period (18th cent. - 1903) there exists a system of severe control and supervision over the churches in Russia by the absolutist monarchy. The Russian imperium devided all confessions into three categories: the orthodox one, dominant and looked upon as loyal to the state; foreign confessions, Christian including (catholic and protestant) or non-Christian were tolerated. But sects of the orthodox origin were persecuted. The law regarded these sects as dangerous and harmful and a betrayal of the orthodox faith, and prohibited public worship, the faithful were deprived of their civil rights. As late as the end of 19th century, the idea of religious tolerance and freedom was unknown in the Russian law. At the beginning of the 20th century, Russian confessional law made a great step forward when acts guaranteeing religious freedom appeared. This development during the years 1903-1917 is characteristic of the fourth period. For the first time in Russia’s history, freedom of conscience and freedom of confession were stated by the law. The intolerance which ruled in the 17th – 19th centuries was transformed into tolerance of all confessions; even of those which were earlier persecuted. Nevertheless, the Temporary Government of Russia supported the dominant position and privileges of the Russian Orthodox Church.
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Bondarenko, Dmitri M., e Andrey V. Tutorskiy. "Conversion to Orthodox Christianity in Uganda: A Hundred Years of Spiritual Encounter with Modernity, 1919–2019". Religions 11, n.º 5 (1 de maio de 2020): 223. http://dx.doi.org/10.3390/rel11050223.
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In 1919, three Ugandan Anglicans converted to Orthodox Christianity, as they became sure that this was Christianity’s original and only true form. In 1946, Ugandan Orthodox Christians aligned with the Eastern Orthodox Church of Alexandria. Since the 1990s, new trends in conversion to Orthodox Christianity in Uganda can be observed: one is some growth in the number of new converts to the canonical Orthodox Church, while another is the appearance of new Orthodox Churches, including parishes of the Russian Orthodox Church Outside of Russia and the Russian Orthodox Old-Rite Church. The questions we raise in this article are: Why did some Ugandans switch from other religions to Orthodox Christianity in the first half of the 20th century and in more recent years? Were there common reasons for these two developments? We argue that both processes should be understood as attempts by some Ugandans to find their own way in the modern world. Trying to escape spiritually from the impact of colonialism, post-coloniality, and globalization, they viewed Catholicism, Anglicanism, and Islam as part of the legacy they rejected. These people did not turn to African traditional beliefs either. They already firmly saw their own tradition as Christian, but were (and are) seeking its “true”, “original” form. We emphasize that by rejecting post-colonial globalist modernity and embracing Orthodox Christianity as the basis of their own “alternative” modernity, these Ugandans themselves turn out to be modern products, and this speaks volumes about the nature of conversion in contemporary Africa. The article is based on field evidence collected in 2017–2019 as well as on print sources.
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BEGLOV, A. L. "International Activity of the Russian Orthodox Church during the “New Deal” Between the State and the Church. Periodization and the Elements of Crisis". Outlines of global transformations: politics, economics, law 11, n.º 4 (16 de outubro de 2018): 104–29. http://dx.doi.org/10.23932/2542-0240-2018-11-4-104-129.
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The article describes the international activities of the Russian Orthodox Church of the Moscow Patriarchate during the “new deal” in the state-church relations (late 1930s – first half of the 1950s). Depending on the direction of the international activities of the Russian Church, which the Soviet leadership considered to be the priority of the moment, the author outlines five main stages of the “new deal”. The first stage dated to the late 1930s – 1943, when the “new policy” remained a secret policy of the Stalinist leadership aimed at including Orthodox religious structures in the new territories, included into the USSR in 1939–1940, into the management system of the Moscow Patriarchate, and then to establish contacts with allies on religious channels through the anti-Hitler coalition. The second stage occurred in 1943–1948, when the main efforts of church diplomacy were aimed at including the Orthodox Churches of Eastern Europe in the orbit the influence of the Moscow Patriarchate and (after 1945) an unsuccessful attempt was made to achieve the leading role of the Russian Orthodox Church in the world Orthodoxy. The third stage occurred in 1948– 1949, when the crisis of the “new deal” took shape. Finally, the fourth stage began after 1949 with the inclusion of the Russian Orthodox Church in the international movement for peace and overcoming the crisis of state-church relations. The author pays special attention to the Moscow meeting of the heads and representatives of the Orthodox Churches of 1948, which revealed a divergence in the interests of the state and the Church and launched a crisis of the “new deal”. In addition, the article makes an excursion into the history of foreign policy activity of representatives of the Russian Orthodox Church in the period before the 1917 revolution, as well as its international relations in the interwar period�
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Smyrnov, Andrii. "THE UKRAINIAN ORTHODOX COMMUNITY IN NORTH AMERICA DURING THE INTERWAR PERIOD". Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, n.º 34 (30 de março de 2023): 123–27. http://dx.doi.org/10.25264/2409-6806-2023-34-123-127.
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The article deals with the development of the Ukrainian Orthodox movement on the North American continent during the interwar period. It began with the mass conversion of Greek Catholics to Orthodoxy and led to the establishing of two separate church communities in Canada and the United States. The first UOC-USA parishes were founded in 1919, mostly by former Ukrainian Catholics from Galicia or Orthodox from Transcarpathia and Bukovyna. In 1924 Archbishop Ioan Teodorovych of the Ukrainian Autocephalous Orthodox church, formed in Kyiv, was dispatched to serve as a hierarch for the new churches in the United States and Canada. The UOC-USA grew quickly, and by 1932 it included 32 parishes and 25 priests. Large numbers of Ukrainians who had formerly belonged to the Russian Orthodox church and the Ukrainian Catholic church joined the newly formed Ukrainian Orthodox church in Canada. After 1924 the UOCC insisted on retaining its administrative independence under Rev Semen Sawchuk as church administrator and president of the consistory. By the end of 1928 the church had approximately 64,000 followers, organized in 152 parishes served by 21 priests. The church, priests, and faithful refused to join the Ukrainian Orthodox Church in the USA because they questioned the canonicity of Archbishop Ioan Teodorovych's episcopal consecration. Rev Yosyf Zhuk (a Catholic priest from Galicia) was selected as the church's bishop in 1931 and he was succeeded by Bishop Bohdan Shpylka (consecrated in 1937) under the jurisdiction of the patriarch of Constantinople. Some priests and faithful, however, questioned the canonicity of Ioan Teodorovych’s episcopal ordination and formed the Ukrainian Orthodox Church of America under the jurisdiction of the patriarch of Constantinople. The Carpatho-Russian Orthodox Diocese was founded in 1938 when a group of 37 Ruthenian Eastern Catholic parishes, under the leadership of Fr. Orestes Chornock, were received into the jurisdiction of the Ecumenical Patriarchate.
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Bogumił, Zuzanna, e Marta Łukaszewicz. "Between History and Religion: The New Russian Martyrdom as an Invented Tradition". East European Politics and Societies: and Cultures 32, n.º 4 (25 de junho de 2018): 936–63. http://dx.doi.org/10.1177/0888325417747969.
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This article is part of the special cluster titled Social practices of remembering and forgetting of the communist past in Central and Eastern Europe, guest edited by Malgorzata Glowacka-Grajper In the year 2000, during the Council of Bishops of the Russian Orthodox Church, more than one thousand victims of Soviet repressions—people persecuted and murdered by the Soviet regime—were glorified and named the New Russian Martyrs. By presenting the origin and background of the phenomenon, authors demonstrate that the New Martyrdom is a kind of invented tradition. They focus on analysis of the tension that occurs when history becomes religion by highlighting some problematic issues with regard to the New Martyrdom and showing how the Russian Orthodox Church is addressing them. The analysis sheds new light on the political use of religion for the creation of narrative about the past in contemporary Russia.
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Shukurov, D. L. "Russian Orthodox Spiritual Mission of Urmia (Review of Research Literature)". Solov’evskie issledovaniya, n.º 4 (28 de dezembro de 2022): 162–78. http://dx.doi.org/10.17588/2076-9210.2022.4.162-178.
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The work is devoted to the historical study of the experience of Russian Orthodox missionaries educational activities among the Assyrian Christians of the Persian province of Urmia in the late 19th – early 20th century and includes a comprehensive review of the research literature on the topic. The review is based on the material of scientific publications of domestic and foreign authors. The study uses a comparative-historical method that allows you to compare and summarize the results of scientific research in previous scientific papers. The paper considers the historical aspects of the activities of the Russian Orthodox Spiritual Mission in Urmia at the beginning of the 20th century, due to which there was a rapprochement (in some cases, jurisdictional connection) of the Eastern (pre-Chalcedonian) Orthodox Churches (Assyrian Church of the East, Syrian/Syro-Jacobite/Orthodox Church) with the Russian Orthodox Church. The study has a fundamental scientific significance, as it actualizes the issues of cultural rapprochement and international cooperation between Iran (Persia) and Russia on the basis of moral and religious values, cultural traditions, historical ties by filling in historical gaps in the scientific study of the works of the Urmian Orthodox Mission, established in 1898. The research focus of this article is the little-known and unknown facts of interaction between our countries, related to the experience of Orthodox missionary work in Persia, the study of which has unconditional scientific novelty. The study of the activities of the Russian Orthodox Spiritual Mission in Persian Urmia is an urgent task of modern humanities. The history of the Russian presence in Persia has become the subject of a few separate studies, but so far, no work based on an analysis of the entire set of published research works on the activities of the Urmian missionaries has been carried out. Carrying out such work ensures the acquisition and dissemination in society of new fundamental scientific knowledge on the topical issue of interfaith relations of the Russian Orthodox Church in the Middle East in the historical past and present.
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Бирюкова, Ю. А. "On the necessity of organizing a higher theological school on the territory of the armed forces of the South of Russia: minutes of the meeting of Provisional Supreme Church Authority (PSCA) in the South-East of Russia. Introductory article and comments by Yu. A. Biryukova". Quarterly Journal of St Philaret s Institute, n.º 1(49) (26 de março de 2024): 204–16. http://dx.doi.org/10.25803/26587599_2024_49_204.
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Православное образование в период Гражданской войны, в том числе высшее духовное образование, на Юге России претерпевало серьезные испытания: не хватало средств, помещений, преподавателей. Реквизировались помещения, а краевые правительства не всегда были способны откликнуться на нужды церкви. Тем не менее, Православная церковь в лице Юго-Восточного собора 1919 г. и Временного высшего церковного управления не переставала решать проблемы образования, выражая заботу не только о материальном обеспечении духовной школы, но и об усовершенствовании содержания образования, педагогических методов. Вплоть до окончательного поражения Белого движения продолжались попытки открытия новых учебных заведений. Об этом свидетельствует публикуемый документ — протокол заседания Временного высшего церковного управления на Юго-Востоке России от 11 августа 1920 г., на котором рассматривался вопрос об открытии высшей богословской школы в Крыму. К сожалению, осуществить этот проект по обстоятельствам времени не удалось. During the Civil War, Orthodox education, including higher theological education, in the South of Russia underwent serious trials: there were not enough funds, premises, and teaching staff. Premises were requisitioned, and regional governments were not always able to respond to the needs of the Church. Nevertheless, the Orthodox Church, represented by the South-Eastern Council of 1919 and the Provisional Higher Church Administration, did not cease to solve the problems of education, expressing concern not only for the material support of the theological school, but also for improving the content of education and pedagogical methods. Until the very final defeat of the White movement, attempts to open new educational institutions were not abandoned. This is evidenced by a published document — the minutes of the meeting of the Provisional Higher Church Administration in the South-East of Russia dated August 11, 1920, at which the opening of a higher theological school in Crimea was considered. Unfortunately, due to time circumstances, this project was not implemented. KEYWORDS: history of the Church, Orthodox Russian Church, Temporary Higher Church Administration in the South of Russia, spiritual education, theological science, Civil War in Russia
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Dameshek, I. L., e A. P. Sannikov. "Archbishop Irinej and Governor-General Lawinski: The Path to Confrontation between the Secular and Spiritual Authorities". Bulletin of Irkutsk State University. Series History 38 (2021): 36–51. http://dx.doi.org/10.26516/2222-9124.2021.38.36.
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The institute of governor-general authorities is one of the most important political institutes of imperial Russia. Its importance in the country's outlying territories was exceptional. At the same time, the importance of the Russian Orthodox Church in the outlying regions of the country was also significant. The Church promoted the integration of the country's outlying territories into a single imperial framework. Unfortunately, in world and Russian history there have been numerous instances of confrontation between secular and spiritual authorities. These confrontations often led to open conflicts. An example of this is the confrontation between the governor-general of Eastern Siberia Lawinski A.S., and Irkutsk Archbishop Irinej, discussed in this article.
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Igor, Abbot Vitaly Utkin. "Sacral Light Monetization: Political Economy of Church Light from Peter I till the “Wax Hunger” of the First World War". Almanac “Essays on Conservatism” 1 (1 de fevereiro de 2022): 116–28. http://dx.doi.org/10.24030/24092517-2022-0-1-116-128.
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In the article the author analyzes the process of the formation of the external state monopoly of the candle trade I Russia against the background of the description of the sacral light place in the church liturgical space and eastern Christian mysticism. The author describes the so-called “church-light” operation based on the lending rate and meant to secure stable modernization process in Russia through spiritual educational institutions. Ht claims that candle standardization destroyed the personalistic aspect of the church symbolism and the divine service interpretation by the believers. The author shows how the external state monopoly of the candle trade lead, through the system of candle factories foundation, to the economic dependence of Russian Orthodox Church on international monopoly. The article also deals with the restoration of the church liturgical space usefulness in the time of the “wax crisis” during the First World War through the organization of public singing after service.
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Volkova, Yana A. "Transformations of Eastern Orthodox Religious Discourse in Digital Society". Religions 12, n.º 2 (22 de fevereiro de 2021): 143. http://dx.doi.org/10.3390/rel12020143.
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Digital technologies have exerted a profound influence on every aspect of human life including religion. Religious discourse, like no other type of social-communicative interaction, responds to the slightest shifts in the concepts of life, identity, time, and space caused by digitalization. The purpose of this study was to reveal the digitalization-associated transformations that have taken place in the eastern orthodox religious discourse over more than quarter of a century. This discussion focuses on the attitude of the Russian Orthodox Church towards digital technologies as reflected in the interviews of its official spokespeople. On the basis of extensive empirical material, it is shown that two major factors determine new tendencies in eastern orthodox religious discourse: the necessity to adapt to modern digital environment and benefit from organizing the internet space in order to influence large numbers of “digitally educated” non-religious people, and, at the same time, a distrust of these new digital technologies. The study is based on the theory of discourse, with discourse analysis being the main research method along with the descriptive analytical method. The article also analyzed the changes in traditional genres of eastern orthodox religious discourse (the sermon), as well as the rapid development of new religious discourse genres (the commented liturgy and call-in show) and para-religious discourse genres. It is concluded that with the help of digital technologies, religious discourse penetrates into everyday life of people, regardless of their social status and religious affiliation, eliminating the borderline between the church and society in modern Russia.
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Shok, Nataliya. "From “Bioethics” to “Christian Bioethics”: Significance of H.T. Engelhardt’s Legacy in Today’s Russia". State Religion and Church in Russia and Worldwide 38, n.º 4 (2020): 7–43. http://dx.doi.org/10.22394/2073-7203-2020-38-4-7-43.
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A perception of “Christian bioethics” developed by the American philosopher Hugo Tristram Engelhardt in Russia requires a systematic interdisciplinary analysis. This is due to the realities of medical practice, as well as cultural and historical differences between the Russian and American societies. In Russia, there are certain difficulties in the open discussion of ethical issues in the public sphere. However, the recently growing participation of the Orthodox Church in public debates on the issues of medicine and biotechnology produce a basis for a reception of Engelhardt’s Christian bioethics. This article presents an analysis of how Engelhardt’s academic carrier was connected to his personal transformation, and how a “logical positivist” and physician interested in genetics, through his studies of continental philosophy, history of medicine, Catholicism and bioethics, came up finally as a founder of Christian bioethics based on Eastern Christian Orthodoxy. This analysis is purposed to expand the theoretical discussion of moral dilemmas posed at the intersection of medicine, religion and philosophy within the Russian academic discourse.
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Temirbayeva, А. A., Z. B. Malgarayeva, A. O. Oryntay e T. T. Temirbayev. "SOFT POWER OF EASTERN ORTHODOXY IN KAZAKHSTAN". Adam alemi 96, n.º 2 (15 de junho de 2023): 131–42. http://dx.doi.org/10.48010/2023.2/1999-5849.14.
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Religious institutions play an active role in a variety of public activities, including state affairs, in modern times. Religious leaders in particular engage in global affairs, making them key players in intercultural communication and public diplomacy. This article explores the activities of the Orthodox Church in Kazakhstan through the lens of «soft power». It presents contemporary discourses on the actors, foundations, and possibilities of «soft power» as an alternative to traditional diplomacy. It is worth noting that there is debate about which countries, ideologies, and cultures possess the potential for «soft power». The article analyzes the narratives and messages of the Orthodox Church in Kazakhstan as tools of «soft power», influenced by the general attitudes of Russian foreign policy. Additionally, it examines the resource potential of the Orthodox Church in Kazakhstan, which is realized through network organization and multi-vector activity. However, despite its significant resource potential, the effectiveness of Orthodox «soft power» in Kazakhstan also depends on other geopolitical factors. Overall, this topic is relevant because the concept of «soft power» is viewed as a peaceful mechanism for maintaining interstate relations, as well as promoting multiconfessional diversity and intercivilizational dialogue. This study’s significance lies in the fact that modern-day partnerships extend beyond mere cooperation, and countries must create an attractive «image». The article concludes that the Orthodox Church possesses several resources and «soft power» potential.
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Pavlova, Alevtina N. "EPISTOLARY HERITAGE OF N.I. ILMINSKY AS A SOURCE ON THE HISTORY OF EDUCATING NON-RUSSIAN PEOPLES OF EASTERN RUSSIA (in the last third of the XIX century)". Vestnik Chuvashskogo universiteta, n.º 4 (25 de dezembro de 2021): 126–34. http://dx.doi.org/10.47026/1810-1909-2021-4-126-134.
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The article is devoted to the analysis of epistolary sources on the history of educating non-Russian peoples of eastern Russia. The correspondence gives an opportunity to present the work of N.I. Ilminsky on education, methods of his activity, difficulties encountered along the way. The correspondence focuses on the development of Orthodox education among non-Russian peoples. The specific composition of letters is diverse. By correspondents, the sources are divided into the following groups: letters to senior statesmen, to figures of the Russian Orthodox Church, to local education figures. By the content, the correspondence is divided into groups of materials: about translation and publishing activities, about organizing the network of non-Russian schools, about training and appointment of teachers and priests, about introducing church worship in native languages. The letters significantly complement our understanding of N.I. Ilminsky’s personality and his educational activities. Currently, many scientists believe that it is necessary to conduct a deeper study and interpretation of historical events concerning educating the population of the country, including non-Russian peoples of the eastern part of Russia, taking into account their diversity. Epistolary sources provide rich material for historical reconstruction, their information potential is rich and diverse. The research methodology is based on historical methods: historical-genetic and historical-comparative. The historical-genetic method enables to trace the course of events in their chronological sequence, the dynamics of processes related to the history of educating non-Russian peoples of eastern Russia. The comparative historical method, which puts the fait accompli as the basis of all arguments and conclusions, was an important method in the historical reconstruction of educational process of the non-Russian peoples of the region under study on the basis of Orthodox education. A variety of epistolary sources made it possible to conduct a holistic historical reconstruction of the period under study in the history of education and to formulate analytical conclusions on the research problem. The author managed to analyze the collected material. The analysis performed gives the opportunity to make a conclusion about the diverse activities of N.I. Ilminsky on education.
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Kovalenko, Natalia. "Tolstoy as a Social and Religious Reformer". Социодинамика, n.º 3 (março de 2023): 54–62. http://dx.doi.org/10.25136/2409-7144.2023.3.39824.
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This paper examines the works of the great Russian writer, philosopher and socio-religious reformer Leo Tolstoy created in the late XIX – early XX centuries. Tolstoy's social philosophy assumed and was based on the religious type of culture as its foundation. The Christian type of personality in its Orthodox sound was fundamental for Tolstoy. Although at the same time, he analyzed and criticized the contemporary Orthodox Church from unorthodox positions for its close connection with the power structures of the Russian Empire. As the historian of Russian philosophy V.V. Zenkovsky wrote at the time, Tolstoy's worldview was inseparable from the Orthodox faith. Tolstoy's teaching, in particular his philosophy of nonviolence, became quite widespread and contributed to the emergence of the socio-religious movement of Tolstoyites in Russia. Tolstoy's ideas were adequately perceived abroad, in particular, this is the ideology of Mahatma Gandhi's non-participation in India of the XX century. Tolstoy's philosophy of nonviolence corresponded both to Tolstoy's rejection of the hierarchical structure of intra-church life and to the traditions of Eastern philosophy with its reliance on the principle of non-doing and nonviolence.
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Smirnova, Irina. "Philaret, Metropolitan of Moscow and the Russian Church Policy in the Eastern Siberia". Przegląd Wschodnioeuropejski 8, n.º 1 (1 de junho de 2018): 45–58. http://dx.doi.org/10.31648/pw.3602.
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The article is devoted to the Church policy of the Russian Orthodox Church in Eastern Siberia and the Far East with the participation of the Metropolitan of the Moscow Philaret (Drozdov, 1782–1867). Until recently historians did not focus their attention on “Asian” perspective of his activities, though there is an extensive historiography devoted to Moscow prelate. The most important aspects of the missionary activity of the Russian Orthodox Church in Eastern Siberia during the 1810s – 1860s are considered on the basis of materials from Russian archives (RSHA, St. Petersburg) and the little-known documentary sources. Particular attention is paid to the fate of the British Ecclesiastical Mission (1818–1840) and the development of Orthodox missionary work in the Trans-Baikal region, the missionary work of St. Innocent (Veniaminov) in the Far East, the Russian Church policy in the Amur and Primorye regions after the Crimean War (1853–1856), the reorganization of the Russian Ecclesiastical Mission in Beijing (1860–1864). The role of the Metropolitan Philaret in the Russian Church diplomacy in the Far East is studied in the context of Russian-Chinese relations in the mid-Nineteenth Century.
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Polunov, Alexander. "Non-Chalcedonian (Ancient Eastern) communities and the foreign policy of the Russian state and the Church. Late 19th and early 20th centuries". St. Tikhons' University Review 108 (31 de outubro de 2022): 60–73. http://dx.doi.org/10.15382/sturii2022108.60-73.
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The article analyzes the contacts of the Russian state and Church in the late nineteenth and early twentieth century with the non-Chalcedonian communities - the Assyrian-Nestorians of Northern Persia and Eastern Turkey, the Syro-Jacobites of Mesopotamia, the Monophysite Church of Ethiopia. These undertakings, largely determined by the desire to strengthen the religious and ideological influence of Russia in the strategically important regions of the world, were not, at the same time, purely pragmatic. Factors of a cultural and symbolic nature were also of great importance, namely, the opportunity to get in touch with the heritage of ancient churches, whose historical roots dates back to biblical times, to take them under Russia's protection and thereby elevate the role of the Russian Church in the international stage. Russia's help would make it possible to reveal the cultural riches hidden in the bowels of remote religious communities, to create the basis for the revival of Christianity in the vast expanses of Asia and Africa. The doctrinal basis for expanding contacts with non-Chalcedonian churches was the idea of the proximity of their doctrine to the dogmas of the Orthodox Church. The undertakings of the Russian church-state structures resulted in the foundation of the Russian mission in Urmia (Persia), the conversion of part of the Nestorians and Syro-Jacobites to Orthodoxy, the strengthening of ties with the church of Ethiopia, and help to Ethiopian Christians in returning the shrines of Jerusalem that once belonged to them. Successfully developing activity was interrupted by the First World War and the revolution. However, the relationship of the Russian Church with the non-Chalcedonian confessions continued in the second half of the 20th century.
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Wereda, Dorota. "Handover of the buildings and equipment remaining after the dissolution of the Pauline monastery in Leśna Podlaska in 1864 to the Eastern Orthodox Church and its further history". Historia i Świat, n.º 8 (29 de agosto de 2019): 133–48. http://dx.doi.org/10.34739/his.2019.08.09.
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In Leśna Podlaska, the image of Mother of God has been an object of worship since 1683. In 1727, the Leśna parish was taken over by monks from the Pauline Order. In 1875, on the basis of Tsar Alexander II's decree, the church in Leśna Podlaska, together with the venerated image, the great altar, and votive offerings, were handed over to the Eastern Orthodox Church. The remaining furnishings were transferred to 18 parish churches of the liquidated dioceses of Podlasie and Lublin. The organ was transferred to All Saints Church in Warsaw. The book collection of the Pauline monks from Leśna was donated to the library of the seminary in Lublin. In the years 1879–1881, the exterior of the church was changed, giving the building an appearance characteristic of Orthodox Church temples. Leśna Podlaska became an important centre of Russification policy carried out by Russia.
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Besse, Jean-Paul. "The ephemeral Croatian orthodox church and its Bosnian extension". Balcanica, n.º 37 (2006): 265–70. http://dx.doi.org/10.2298/balc0637265b.
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The so-called Croatian Orthodox Church was an ephemeral creation of the Ustachi regime founded in 1942 in Croatia. The analysis of its founder Malsinov, an archbishop of the Russian Orthodox Church in exile, doubtlessly reveals his anti-communist motives, which were also behind his cooperation with the Romanian Orthodox Church through Metropolitan Bessarion. The two prelates ordained Spyridon Mifka as bishop of Sarajevo, an extension of the same Croatian Orthodox Church. The anti-communist aspect of this cooperation continued in exile following the establishment of Soviet rule in Eastern Europe. The climate and reasons that led Maslinov to become the head of this phantom institution, however, cannot be fully elucidated at present.
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Ryygas, Elena-Olga. "Russian Orthodoxy is a Terrible Force". Dostoevsky Journal 23, n.º 1 (22 de dezembro de 2022): 90–94. http://dx.doi.org/10.1163/23752122-02301009.
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Abstract The invasion of Ukraine by Russian troops in February 2022 calls into question the legal status of the Russian Orthodox Church (headed by Patriarch Kirill) as a religious organization claiming Eastern Christian heritage. While the Russian Orthodox Church appropriates the history of Kievan Rus, the top hierarchs of the roc are guided by the ideology of servility and Bolshevism. At the same time, the Catacombers who survived the Bolshevik persecution also consider themselves part of Russian Orthodoxy. They are like the inhabitants of Kitezh-Town, the legendary sunken city hidden under water. The Catacombers are silent participants in the anti-war protest and oppose the ideas of the Russian World and nuclear Orthodoxy. They run a partisan movement of volunteers helping Ukrainian refugees. If one wonders whether Russian Orthodoxy is possible after the Russian invasion of Ukraine, then the answer is seen in the prophecy of the political scientist, V. Kramnik, about the inevitable collapse of the Russian Federation and the appearance of the Republic of Rus instead of it. Citizens of the provisional Kitezh-Town in the Republic of Rus will be the real descendants of Kievan Rus and elective affinities of the Ukrainians.
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Asproulis, Nikolaos. "Doing Orthodox Political Theology Today Insights from the Document For the Life of the World: Toward a Social Ethos of the Orthodox Church (2020)". Review of Ecumenical Studies Sibiu 13, n.º 1 (1 de abril de 2021): 16–30. http://dx.doi.org/10.2478/ress-2021-0002.
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Abstract The document titled For the Life of the World: Toward a Social Ethos of the Ortho dox Church, authored by a special commission of Orthodox scholars appointed by the Ecumenical Patriarch Bartholomew is a document that can be definitely understood as a political manifesto of Eastern Orthodoxy for the 21st century, namely for this period of history and not for a by-gone historical setting or a Christian utopia (either the Byzantine Empire or Holy Russia), a period of time with urgent problems and challenges that call for our attention. Therefore, bringing to the fore the personalist anthropological view inherent in the document itself, an attempt has been made in the text to critically reflect and highlight certain relevant aspects of the document (a positive reception of liberal democracy, human rights language, solidarity to the poor, etc.). The goal is to show how theologically important this document is for the Church witness to our pluralistic world.
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Balin, Maksim Anatol'evich. "Missionary Practices of the Russian Orthodox Church in the eastern Outskirts of the Russian Empire in the second half of the XIX – early XX centuries (based on the materials of the Orthodox missions of the Tobolsk Diocese)". Genesis: исторические исследования, n.º 8 (agosto de 2022): 67–77. http://dx.doi.org/10.25136/2409-868x.2022.8.38615.
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The article is devoted to the actual problem of the organization of missionary practices of the Russian Orthodox Church and the functioning of Orthodox missions of the Tobolsk diocese, which entered in the second half of the XIX – early XX century as an actor of colonization of the eastern outskirts of the Russian Empire. The object of this work is the communicative space of the activity of the Russian Orthodox Church in the second half of the XIX – early XX century. The subject of the study is the missionary practices of the Russian Orthodox Church as an actor of colonization of the eastern outskirts of the Russian Empire in the second half of the XIX – early XX centuries (based on the materials of the Orthodox missions of the Tobolsk diocese). The purpose of the article is to identify and characterize the missionary practices of the Russian Orthodox Church in the territorial borders of the Tobolsk province as part of a vast and ethno-confessional mosaic of the West Siberian region, within whose boundaries missionary societies positioned themselves as a force that performed important colonization tasks of the State. In methodological terms, the formulation of the problem, its solution and conclusions are provided by the application of a socio-cultural approach and appeals to the practices of a new local history. The source base of the work consisted of a wide range of materials of a clerical and regulatory legal nature, published statistical information, publications in the periodical diocesan press, certificates of personal origin, which ensured the representativeness of conclusions regarding practices in the activities of the missions of the Tobolsk diocese in the chronological boundaries of the second half of the XIX – early XX centuries. The article concludes that the missionary work of the Russian Orthodox Church in Western Siberia and, in particular, the Tobolsk province becomes an effective tool of internal colonization and is constructed within the framework of the foreign policy of the Russian Empire on the eastern outskirts, which was based on the principles of paternalism and the idea of creating conditions for the "maturation" of indigenous peoples.