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Conciliarity in the Borderlands: the Riga Orthodox Council (Sobor) of 1905 and the Church Reform Movement in Imperial Russia
- IRINA PAERT
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- Journal:
- The Journal of Ecclesiastical History / Volume 73 / Issue 3 / July 2022
- Published online by Cambridge University Press:
- 19 April 2022, pp. 572-594
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- July 2022
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The article focuses on a little-known expression of Orthodox conciliar practice in the Russian Empire, the Riga diocesan congress of 1905, and analyses the extent to which commitment to church renewal was spread in regions and provinces of the empire. The article draws attention to the self-presentation of this assembly as a true council, an embodiment of sobornost’. The article interprets the bold reforms proposed by the congress as a product of nineteenth-century ecclesiological ideas, the active participation of the native clergy and laity and the borderland position of Baltic Orthodoxy, a minority faith in a Lutheran region.
22 - Religious dissent
- from iv - RELIGION AND MODERNITY
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- By Irina Paert, Urals State University
- Edited by Deborah A. Martinsen, Columbia University, New York, Olga Maiorova, University of Michigan, Ann Arbor
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- Dostoevsky in Context
- Published online:
- 18 December 2015
- Print publication:
- 05 January 2016, pp 194-201
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Summary
Orthodox faith in imperial Russia served as a marker of Russian identity. As Stavrogin once said to Shatov in Demons (1871–2), “If one is not Orthodox, one cannot be Russian” (10:197; Pt. 2, Ch. 1.7). Similarly, both church and state maintained that being Orthodox in Russia meant conforming to the practices of the Russian Orthodox Church. Yet the spectrum of religious belief among Russians was far too broad to sustain this claim. Believers included millions of dissenters and sectarians who deviated from the church over a variety of theological claims or ritual differences. Their presence thus raised the question of Russian religious belief and its relationship with institutional Orthodoxy.
Like other educated Russians of his time, Dostoevsky was fascinated with religious dissenters. Like many, he believed they had deep roots in the Russian people (narod*). In his 1876 monojournal Diary of a Writer, he lamented his own class's “ignorance of our own people, our rupture with nationality […] our weak […] understanding of Orthodoxy” (22:99; WD 1:420). In both his journalism and fiction, Dostoevsky offered an original contribution to the discourse about religious dissent.
The Church Schism (Raskol) in 1656–66 was one of the most important events in Russian history leading to profound religious opposition. The Schism began when the leader of the Russian Orthodox Church, Patriarch Nikon, launched liturgical reforms in the church and ruthlessly suppressed opposition to them. Although many of Nikon's reforms affected ritual and linguistic aspects of the church service rather than church doctrine, the fact that they derived from contemporary Greek and Ukrainian practices rather than from the ancient Byzantine standards in use among the Old Believers, combined with their forceful imposition by the authorities, provoked massive resistance. The Church Council of 1666–7, which included representatives of other Orthodox churches, supported the reforms and anathemized the old rites and their adherents. Tsar Alexei Mikhailovich (1645–76) supported Nikon and deployed troops against the reforms’ opponents, among whom were priests, monks, peasants, Cossacks, merchants, and a small number of noble men and women. Neither church nor state acknowledged the terms Old Ritualists (staroobriadtsy) or Old Believers (starovery) that the dissenters used to identify themselves, but called them schismatics (raskol'niki) or “so-called Old Ritualists.” Repression led to widespread pessimism, apocalyptic thinking, and opposition to both church and state. Many dissenters were severely punished; even more burned themselves alive in anticipation of Doomsday.
Saint Sergius of Radonezh, His Trinity Monastery and the Formation of the Russian Identity. By David B. Miller. DeKalb: Northern Illinois University Press, 2010. x, 348 pp. Appendixes. Notes. Bibliography. Index. Illustrations. Photographs. Figures. Tables. Maps. $45.00, hard bound.
- Irina Paert
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- Journal:
- Slavic Review / Volume 71 / Issue 2 / Summer 2012
- Published online by Cambridge University Press:
- 20 January 2017, pp. 471-472
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- Summer 2012
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Yee, Viktor Yelensky, Yeo Khiok-Khng, Gustav K. K. Yeung, Angela Yiu, Amos Yong, Yong Ting Jin, You Bin, Youhanna Nessim Youssef, Eliana Yunes, Robert Michael Zaller, Valarie H. Ziegler, Barbara Brown Zikmund, Joyce Ann Zimmerman, Aurora Zlotnik, Zhuo Xinping
- Edited by Daniel Patte, Vanderbilt University, Tennessee
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- The Cambridge Dictionary of Christianity
- Published online:
- 05 August 2012
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- 20 September 2010, pp xi-xliv
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Regulating Old Believer Marriage: Ritual, Legality, and Conversion in Nicholas Fs Russia
- Irina Paert
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- Journal:
- Slavic Review / Volume 63 / Issue 3 / Fall 2004
- Published online by Cambridge University Press:
- 27 January 2017, pp. 555-576
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- Fall 2004
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In this article, Irina Paert reexamines the relationship between Old Believers and officialdom. She focuses on the impact the criminalization of Old Believer marriages had on dissenting communities in Nicholas I's Russia (1825-55). Although Paert emphasizes the difference between Old Believer and official approaches to marriage, she also draws attention to endemic conflicts and contradictions within the local and central governments regarding the implementation of policies, and she identifies a variety of grass-root responses to these problems. In addition to ecclesiological disagreements between different branches of Old Belief, conflicts existed within specific congregations, which were divided along class and gender lines. Paert thus raises new questions about the boundaries separating the official culture from that of religious dissent, and Orthodox from Old Believer communities, and she questions the persistent representation of the Old Believer community as a “counter-society.”
Penance and the Priestless Old Believers in Modern Russia, 1771–c.1850
- Irina Paert
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- Journal:
- Studies in Church History / Volume 40 / 2004
- Published online by Cambridge University Press:
- 21 March 2016, pp. 278-290
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- 2004
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The epidemic of bubonic plague that spread in Russia between 1770 and 1772, claiming about 100,000 lives, was perceived as a divine punishment by many ordinary Russians. In 1771, Moscow witnessed popular riots, which were partly caused by the unwillingness of ecclesiastical authorities to allow Muscovites to venerate the icon of the Mother of God placed above the St Barbara Gates in the Kremlin and which was believed to have miraculous powers against epidemic. In order to stop the spread of the infection, the Moscow authorities established sanitary cordons around the city. In such an atmosphere of social crisis the Old Believers, a conservative current of Russian religious dissent, articulated popular fears and proposed a solution to these. The Old Believer merchants had received permission from the government to set up quarantine hospitals and cemeteries on the borders of the city. This led to the emergence of two Old Believer centres in Moscow in the suburb of Lefortovo: Rogozhskoe, that belonged to the priestly Old Believers, and Preobrazhenskoe, belonging to a branch of the priestless Old Believers, the Theodosians (fedoseevtsy).