Old Believers
Old Believers | |
---|---|
староверы | |
Abbreviation | OB |
Type | Eastern Orthodox |
Classification | Independent Eastern Orthodox |
Orientation | Russian Orthodoxy |
Polity | Episcopal |
Governance | Belokrinitskaya and Novozybkovskaya hierarchies (Popovtsy) |
Structure | Independent councils (Bezpopovtsy) |
Popovtsy | |
Bezpopovtsy |
|
Region | 15 or 20 countries |
Language | Russian, Church Slavonic |
Liturgy | Byzantine Rite (Russian modified) |
Founder | Anti-reform dissenters |
Origin | 1652/1658–1685 Tsardom of Russia |
Separated from | Russian Orthodox Church |
Other name(s) | Old Ritualists |
Regions with significant populations | |
---|---|
Russia | 400,000 (2012 estimation)[1] |
Latvia | 34,517 (2011 census)[2] |
Romania | 23,487–32,558 (2011 census)[3][4] |
Lithuania | 18,196 (2022 census)[5] |
Armenia | 2,872 (2011 census)[6] |
Estonia | 2,290 (2021 census)[7] |
Moldova | 2,535 (2014 census)[8] |
Kazakhstan | 1,500 (2010 estimation)[9] |
Azerbaijan | 500 (2015 estimation)[10] |
Old Believers or Old Ritualists
Introduction
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In 1652,
In doing so, according to the Old Believers, Nikon acted without adequate consultation with the clergy and without gathering a council.[11] After the implementation of these revisions, the Church anathematized and suppressed—with the support of Muscovite state power—the prior liturgical rite itself, as well as those who were reluctant to pass to the revised rite.
Those who maintained fidelity to the existing rite endured severe persecutions from the end of the 17th century until the beginning of the 20th century as "Schismatics" (Russian: раскольники, raskol'niki). They became known as "Old Ritualists", a name introduced under the empress Catherine the Great, who reigned from 1762 to 1796.[12] Those who adopted new liturgical practices started to call themselves pravoslavnye (православные, 'those believing rightly', 'orthodox').
Prior to Nikon
The installation of a
The main objectives of reformers in the 16th century, many from the
Origins of reform
During the reign of Aleksei Mikhailovich (r. 1645–1676), the young tsar and his confessor, Stefan Vonifatiev, sponsored a group, mainly composed of non-monastic clergy and known as the Zealots of Piety. These included the archpriest Avvakum as a founder-member, as well as the future patriarch Nikon, who joined in 1649. Their original aim was to revitalise the parishes through effective preaching, the orderly celebration of the liturgy, and enforcement of the church's moral teachings. To ensure that the liturgy was celebrated correctly, its original and authentic form had to be established, but the way that Nikon did this caused disputes between him and other reformers.[14]
In 1646, Nikon first met Tsar Aleksei, who immediately appointed him
In 1649, a Greek delegation, headed by
Reforms of Nikon
By the middle of the 17th century, Greek and Russian Church officials, including Patriarch Nikon of Moscow, had noticed discrepancies between contemporary Russian and Greek usages. They reached the conclusion that the Russian Orthodox Church had, as a result of errors of incompetent copyists, developed rites and
The unrevised Muscovite service-books derived from a different, and older, Greek recension than that which was used in the current Greek books, which had been revised over the centuries, and contained innovations. Nikon wanted to have the same rite in the Russian tsardom as those ethnically Slavic lands, then the territories of Ukraine and Belarus, that were then part of the Polish–Lithuanian Commonwealth, to attract local Orthodox rebels. Their rite was closer to the Greek than that in the Muscovite realm. Nikon did not accept the existence of two different rites in the same church.[11][16]
Supported by Tsar Aleksei, Nikon carried out some preliminary liturgical reforms. In 1652, he convened a
Without waiting for the completion of any comparative analysis, Nikon overrode the decrees of the Stoglavy Synod and ordered the printing of new editions of the Russian
It was not disputed by the reformers that the Russian texts should be corrected by reference to the most ancient Greek, but also Slavonic, manuscripts, although they also considered that many traditional Russian ceremonial practices were acceptable. In addition, the hastily published new editions of the service books contained internal inconsistencies, and had to be reprinted several times in quick succession. Rather than being revised according to ancient Slavonic and Greek manuscripts, the new liturgical editions had actually been translated from modern Greek editions printed in Catholic Venice.[17]: 45, 53–55
The
It is argued that changing the wording of the eighth article of the
Nevertheless, both patriarch and tsar wished to carry out their reforms, although their endeavors may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Aleksei, encouraged by his military success in the Russo-Polish War (1654–1667) to conquer West Russian provinces and Ukraine, developed ambitions of becoming the liberator of the Orthodox areas which at that time formed part of the Ottoman Empire. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians and who suggested that Patriarch Nikon might become the new Patriarch of Constantinople.[11][16]
Main alterations
The numerous changes in both texts and rites occupied approximately 400 pages. Old Believers present the following as the most crucial changes:
Old practice | New practice | |
---|---|---|
Spelling of Jesus | Ісусъ [Isus] | Іисусъ [Iisus] |
Creed | рожденна, а не сотворенна (begotten but not made); И в Духа Свѧтаго, Господа истиннаго и Животворѧщаго (And in the Holy Spirit, the True Lord and Giver of Life) | рожденна, не сотворенна (begotten not made); И в Духа Свѧтаго, Господа Животворѧщаго (And in the Holy Spirit, the Lord, the Giver of Life) |
Sign of the cross | The thumb, ring and little fingers held together, and the extended index and middle fingers touching, with the middle finger slightly bent | The thumb, index finger and middle finger are held together while the ring finger and little finger are tucked into the palm |
Number of Prosphora in the Liturgy and Artoclasia | Seven | Five |
Direction of procession | Clockwise | Counterclockwise
|
Alleluia | Аллилуїа, аллилуїа, слава Тебѣ, Боже (alleluia alleluia, glory to Thee, o God) | Аллилуїа, аллилуїа, аллилуїа, слава Тебѣ, Боже (alleluia alleluia alleluia, glory to Thee, o God) |
Today's readers might perceive these alterations as trivial, but the faithful of that time saw rituals and dogmas as strongly interconnected: church rituals had from the beginning represented and symbolized doctrinal truth. The authorities imposed the reforms in an autocratic fashion, with no consultation of the subject people. Those who reacted against the Nikonite reforms would have objected as much to the manner of imposition as to the alterations.[14]: 317
Changes were also often made arbitrarily in the texts. For example, wherever the books read 'Христосъ' [Christ], Nikon's assistants substituted 'Сынъ' [meaning the Son], and wherever they read 'Сынъ' they substituted 'Христосъ'. Another example is that wherever the books read 'Церковь' [meaning Church], Nikon substituted 'Храмъ' [meaning Temple] and vice versa.
According to a source sympathetic to the Old Believers:
The incorrectly realized book revision by Nikon, owing to its speed, its range, its foreignness of sources and its offending character was bound to provoke protest, given the seriously assimilated, not only national but also the genuine orthodox identity of the Russian people. The protest was indeed global: the episcopate, the clergy, both regular and monastic, the laity and the ordinary people.[18][19]
Schism
Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers (see
The Old Believers fiercely rejected all innovations, and the most radical among them maintained that the official Church had fallen into the hands of the Antichrist. The Old Believers, under the leadership of Archpriest Avvakum Petrov (1620 or 1621 to 1682), publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights.[14]: 320–1 The State had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682.
After the schism
After 1685, a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether, particularly for the
Government oppression could vary from relatively moderate, as under Peter the Great (reigned 1682–1725) (Old Believers had to pay double taxation and a separate tax for wearing a beard)—to intense, as under Tsar Nicholas I (reigned 1825–1855). The Russian synodal state church and the state authorities often saw Old Believers as dangerous elements and as a threat to the Russian state.
In 1762,
People often refer to the period from 1905 until 1917 as "the Golden Age of the Old Faith". One can regard the Act of 1905 as emancipating the Old Believers, who had until then occupied an almost illegal position in Russian society. Some restrictions for Old Believers continued: for example, they were forbidden from joining the civil service.
Old Believer denominations
Although all Old Believers groups emerged as a result of opposition to the Nikonite reform, they do not constitute a single monolithic body. Despite the emphasis on invariable adherence to the pre-Nikonite traditions, the Old Believers feature a great diversity of groups that profess different interpretations of the church tradition and often are not in communion with each other. Some groups even practice
Since none of the bishops joined the Old Believers, except
Priested (Popovtsy)
The Popovtsy represented the more moderate conservative opposition, those who strove to continue religious and church life as it had existed before the reforms of Nikon. They recognized ordained priests from the new-style Russian Orthodox church who joined the Old Believers and who had denounced the Nikonite reforms. In 1846, they convinced Ambrose of Belaya Krinitsa (1791–1863), a Greek Orthodox bishop whom Turkish pressure had removed from his see at Sarajevo, to become an Old Believer and to consecrate three Russian Old Believer priests as bishops. In 1859, the number of Old Believer bishops in Russia reached ten and they established their own episcopate, the Belokrinitskaya Hierarchy.
Not all popovtsy Old Believers recognized this hierarchy. Dissenters known as beglopopovtsy obtained their own hierarchy in the 1920s. The priestist Old Believers thus manifest as two churches which share the same beliefs, but which treat each other's hierarchy as illegitimate. Popovtsy have priests, bishops and all sacraments, including the Eucharist.
- Belokrinitskoe Soglasie (the "Belokrinitsky Agreement") or as the Russian Orthodox Old-Rite Church. The Old Rite community founded at Rogozhskoye Cemetery played a major role in the creation of the denomination and remains as the seat of the Metropolitan of Moscow and All Russia.[22]
- Neokruzhniki (extinct)
- Novozybkovskaya hierarchy or Russian Old-Orthodox Church
- Nekrasov Cossacks, Nekrasovtsy
- Beglopopovtsy (extinct, now the Russian Old-Orthodox Church)
- Luzhkane, also known as Luzhkovskoe soglasie; in some places, they had no priests and so belonged to the Bezpopovtsy (extinct)
- There have also been Old Believer members, like Fr. Russian Catholic Church united with the Holy See, who would also be classed as popovtsy
Priestless (Bezpopovtsy)
The Bezpopovtsy rejected "the World" where they believed the
The Bezpopovtsy movement has many sub-groups. Bezpopovtsy have no priests and no Eucharist. Priestless churches, however, may elect a mentor (наставник) or church leader (настоятель) to lead the community and its services.[23]
- Pomorian Old-Orthodox Church or Danilovtsy (not to be confused with Pomors) originated in North Russia (East Karelia, Arkhangelsk Oblast). Initially they rejected marriage and prayer for the Tsar.
- Novopomortsy, or "New Pomortsy": accept marriage
- Staropomortsy, or "Old Pomortsy": reject marriage
- Fedoseevtsy: "Society of Christian Old Believers of the Old Pomortsy Unmarried Confession" (1690s until present); deny marriage and practice cloister-style asceticism.
- Filippians: Named after their founder, Filipp. They were repressed by the Russian Government and so, the Fillipovtsy started practicing self-immolation as a means for the "preservation of the faith".
- Chasovennye (from chasovnya i.e. chapel), a Siberian branch. The Chasovennye initially had priests, but later decided to change to a priest-less practice. Also known as Semeyskie (in the lands east of Lake Baikal).
Minor groups
Apart from these major groups, many smaller groups have emerged and became extinct at various times since the end of the 17th century:
- Aristovtsy (beginning of the 19th to the beginning of the 20th centuries; extinct): from the name of the merchant Aristov;
- Titlovtsy (extinct in the twentieth century): emerged from Orthodox cross, which other groups rejected;
- Troparion confession (troparschiki): a group that commemorated the tsar in the hymns (troparia);
- Daniel's confession of the "partially married" (danilovtsy polubrachnye);
- Adamant confession (adamantovy): refused to use money and passports (as containing the seal of Antichrist);
- Aaron's confession (aaronovtsy): second half of the 18th century, a spin-off of the Fillipovtsy.
- "Grandmother's confession" or the Self-baptized: practiced self-baptism or the baptism by midwives (babushki), since a valid priesthood—in their opinion—had ceased to exist;
- "Hole-worshippers" (dyrniki): relinquished the use of icons and prayed to the East through a hole in the wall;
- Melchisedecs (in Moscow and in Bashkortostan): practised a peculiar lay "quasi-Eucharistic" rite;
- "Runaways" (beguny) or "Wanderers" (stranniki);
- "Netovtsy" or Saviour's Confession: denied the possibility of celebrating sacraments and praying in churches; the name comes from the Russian net "no", since they have "no" sacraments, "no" churches, "no" priests, etc.
Edinovertsy
Edinovertsy (единоверцы, i.e. "people of the same faith"; collective, единоверчество; often referred to as Orthodox Old Ritualists, православные старообрядцы): Agreed to become a part of the official Russian Orthodox Church while saving the old rites. First appearing in 1800, the Edinovertsy come under the
Validity of the reformist theory
At the end of the 14th century, through the work of Cyprian, Metropolitan of Kiev and All Rus', the Studite liturgical practices were gradually replaced in Russia with the so-called Jerusalem Typicon or the Typicon of St. Sabbas—originally, an adaptation of the Studite liturgy to the customs of Palestinian monasteries. The process of gradual change of typica continued throughout the 15th century and, because of its slow implementation, met with little resistance—unlike Nikon's reforms, conducted with abruptness and violence.
In the course of the 15th—17th centuries, Russian scribes continued to insert some Studite material into the general shape of Jerusalem Typicon. This explains the differences between the modern version of the Typicon, used by the Russian Orthodox Church, and the pre-Nikonite Russian recension of Jerusalem Typicon, called Oko Tserkovnoe (Rus. "eye of the church"). This pre-Nikonite version, based on the Moscow printed editions of 1610, 1633 and 1641, continues to be used by modern Old Believers.
In the course of the polemics against Old Believers, the official Russian Orthodox Church often claimed the discrepancies, which emerged in the texts between the Russian and the Greek churches, as Russian innovations, errors, or arbitrary translations. This charge of "Russian innovation" re-appeared repeatedly in the textbooks and anti-raskol treatises and catecheses, including, for example, those by
The critical evaluation of the sources and of the essence of the church reforms began only in the 1850s, with the groundbreaking work of several church historians,
Remarkably, the scholars who opened the new avenues for re-evaluation of the reform by the Russian Church themselves held membership in the official church (A. V. Kapterev, for instance, was a professor at the Slavic Greek Latin Academy)[25] but nevertheless took up serious study of the causes and background of the reforms and of the resulting schism. Their research revealed that the official explanation regarding the old Russian books and rites was unsustainable.[26]
Background
As
Both the popovtsy and bespopovtsy, although theologically and psychologically two different teachings, manifested spiritual, eschatological and mystical tendencies throughout Russian religious thought and church life. One can also emphasize the schism's position in the political and cultural background of its time: increasing Western influence, secularization, and attempts to subordinate the Church to the state. Nevertheless, the Old Believers sought above all to defend and preserve the purity of the Orthodox faith, embodied in the old rituals, which inspired many to strive against Patriarch Nikon's church reforms even unto death.
In the past the Old Believers' movement was often perceived as an obscure faith in rituals that led to the deaths of tens of thousands of ignorant people. Old Believers were accused of not being able to distinguish the important from the unimportant. To many people of that time, however, rituals expressed the very essence of their faith. Old Believers hold that the preservation of a certain "microclimate" that enables the salvation of one's soul requires not only living by the commandments of Christ, but also carefully preserving Church tradition, which contains the spiritual power and knowledge of past centuries, embodied in external forms.
This paragraph possibly contains original research. (August 2016) |
The Old Believers reject the idea of contents a priori prevailing over form. To illustrate this issue, the renowned Russian historian Vasily Klyuchevsky (1841–1911) referred to poetry.[27] He argued, that if one converts a poem into prose, the contents of the poem may remain intact, but the poem will lose its charm and emotional impact; moreover, the poem will essentially no longer exist. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, aesthetic and historic dimensions.
These aspects, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.
Centuries of persecution and the nature of their origin have made some Old Believers culturally conservative. Some Old Believers consider any pre-Nikonite Orthodox Russian practice or artifact as exclusively theirs, denying that the Russian Orthodox Church has any claims upon a history before Patriarch Nikon.
However, Russian economic history of the late 19th and early 20th centuries reveals the Old-Believer merchant families as more flexible and more open to innovations while creating factories and starting the first Russian industries.
Main differences
- Old Believers use two fingers while making the Sign of the Cross (the pointer finger straight, middle finger slightly bent) while new-style Orthodoxy uses two fingers and the thumb for the sign of cross (the thumb and two fingers are held together at point, two fingers folded). Old Ritualists generally say the Jesus Prayer with the Sign of the Cross, while New Ritualists use the Sign of the Cross as a Trinitarian symbol. This makes for a significant difference between the two branches of Russian Orthodoxy, and one of the most noticeable (see the picture of Boyarynya Feodosia Morozova above). A prayer rug known as the Podruchnik is used to keep one's face and hands clean during prostrations, as these parts of the body are used to make the sign of the cross on oneself.[28]
- Old Believers reject any changes and emendations of liturgical texts and rituals introduced by the reforms of Patriarch Nikon. Thus they continue to use the previous Church Slavonic translation of the Greek texts, including the Psalter, striving to preserve intact the "pre-Nikonite" practices of the Russian Church.
- Old Believers only recognize performing baptismal rite performed otherwise (for example through pouring or sprinkling, as the Russian Orthodox Church has occasionally accepted since the 18th century). (See Oblivantsy)
- Old Believers perform the Liturgy with seven prosphora, instead of five as in new-rite Russian Orthodoxy or a single large prosphoron, as sometimes done by the Greeks and Arabs.
- Old Believers chant the alleluiaverse after the psalmody twice rather than the three times mandated by the Nikonite reforms.
- Old Believers do not use neumatic notation.
Present situation
In Russia
In 1971, the
Old Believer churches in Russia currently[update] have started restoration of their property, although Old Believers face many difficulties in claiming their
Small hidden communities have been found in the Russian Far North (specifically remote areas of
Outside Russia
Modern-day Old Believers live all over the world, having fled Russia under tsarist persecution and after the Russian Revolution of 1917. Some Old Believers are still transient throughout various parts of the world today. Significant established Old Believer communities exist in the United States and Canada in
Two communities exist in
Old Believer communities are also found in Georgia[34] and Kazakhstan.[35]
The Lipovans, who live in Romania's Danube Delta, are descendants of the Old Believers who left Russia in around 1740 to avoid religious persecutions.[36]
There are approximately 3,000 Old Believers in Bolivia as of 2006.[37] Old Believers arrived in Alaska, US, in the second half of the 20th century, helping to revive a shrinking Orthodox population.[38]
Old Believers from Russia fled to
Two Old Believer missions have been established in Pakistan[39] and Uganda.[40]
Old Believer churches
- Lipovan Orthodox Old-Rite Church (Belokrinitskaya Hierarchy, Lipovans)
- Old-Pomorian Old-Orthodox Church of Fedoseevtsy (Fedoseevtsy)
- Pomortsy)
- Pomorian Old-Orthodox Church of Lithuania
- Union of Old Believer Parishes in Estonia
- Russian Old-Orthodox Church (Novozybkovskaya Hierarchy)
- Russian Orthodox Old-Rite Church (Belokrinitskaya Hierarchy)
See also
- Ancient Church of the East — an East Syriac Church, founded for similar reasons when it split off from the Assyrian Church of the East in 1968
- Confessing Movement
- Continuing Anglican movement
- Independent Catholic
- Khovanshchina
- Lykov family
- Old Believers (Latvia)
- Sedevacantism
- Traditionalist Catholic
- True Orthodoxy — a denominational movement within Eastern Orthodox Church over differences such as ecumenism and Calendar reformssince the early 20th century
References
- ^ Russian: староверы or старообрядцы, starovery or staroobryadtsy
- ^ Ol'ga Filina (2012-08-27). "Верю — не верю". Коммерсантъ (in Russian). Kommersant. Retrieved 2017-05-22.
- ^ "Tieslietu ministrijā iesniegtie reliģisko organizāciju pārskati par darbību 2011. gadā" (in Latvian). Archived from the original on 2012-11-26. Retrieved 21 January 2019.
- ^ "Recensamantul populatiei" (PDF) (in Romanian). p. 9. Retrieved 21 January 2019.
- ^ "What does the 2011 census tell us about religion?" (PDF). Retrieved 21 January 2019.
- ^ "Population by religious community to which they attributed themselves". p. 166. Retrieved 21 January 2019.
- ^ "Table 8.11 Population (urban, rural) by Age and Religious Belief" (PDF). p. 138. Retrieved 21 January 2019.
- ^ "At least 15-year-old persons by religion, sex and place". Retrieved 21 January 2019.
- ^ "Population and the demographic structure1" (PDF). Retrieved 21 January 2019.
- ^ "Kazakhstan: Russian Old Believers Cling to Faith amid Uncertain Future". Retrieved 21 January 2019.
- ^ "Azerbaijan is a model of coexistence for the world". Retrieved 21 January 2019.
- ^ a b c d e f g h Zenkovskiy S.A., 1995, 2006.
- S2CID 162090672– via Peeters Online Journals.
- ^ ISBN 978-0-52181-113-2.
- ^ ISBN 978-0-52181-113-2.
- ISBN 978-0-88141-090-7.
- ^ a b c d Kapterev, N. F., 1913, 1914.
- ^ ISBN 978-0-88141-090-7.
- ^ Kartašov, A. V. (1959). Očerki po istorii russkoj cerkvi Очерки по истории русской церкви. Vol. II. Paris.
{{cite book}}
: CS1 maint: location missing publisher (link)170 - ISBN 5-88210-012-7
- ^ "Демоскоп Weekly – Приложение. Справочник статистических показателей". November 5, 2010. Archived from the original on November 5, 2010.
- ^ Marc Raeff, Catherine the Great: A Profile (New York: Hill and Wang, 1972), 294.
- ^ De Simone, Peter T. The Old Believers in Imperial Russia: Oppression, Opportunism and Religious Identity in Tsarist Moscow, I. B. Tauris, 2018 ISBN 978-0755601325
- ^ "Old Believers". Lac La Biche Regional Museum. 23 March 2017. Retrieved 30 May 2018.
- ^ Archived at Ghostarchive and the Wayback Machine: "Время может быть обращено вспять. Александр Дугин" – via YouTube.
- ^ Apology of the Old Belief. An outsider's view: the Old Belief through the eyes of non-Old Believers, p. 108. Moscow, 2006 (in Russian)
- ^ Zenkovsky, S. A., Russkoe staroobrjadčestvo, 1970, 1990, pp. 19–20.
- ^ Klyuchevsky, V. A History of Russia, (4 Volumes), J.M. Dent/E.P. Dutton, London/NY, 1911. from Archive.org vol. 3 pp. 298–299
- ^ Basenkov, Vladimir (10 June 2017). "Vladimir Basenkov. Getting To Know the Old Believers: How We Pray". Orthodox Christianity. Retrieved 25 July 2020.
- ^ Polly Elders (1995). All Things Will Pass. Chemaninus Free Press. p. 267.
- ^ "Community Snapshots". Archived from the original on 2006-09-24. Retrieved 2007-03-07.
- ^ "Alaska Economic Trends November 2002: the Delta region" (PDF). AK, US: Labor State Department.
- ^ Rojas, Daniel (27 March 2016). "La "colonia de los barbudos", un clan aislado en Uruguay". El País. Retrieved 27 March 2016.
- ^ Fedorov, Gleb (July 2016). "Old Believers preserve rare Russian dialects in South America". Russia beyond the headlines. Retrieved 13 January 2017.
- ^ "Slavo-Georgian (Iberian) Old-Orthodox Church".
- ^ "Kazakhstan's Old Believers Keep the Faith. Archived 2017-10-15 at the Wayback Machine" November 4, 2010
- ^ "Saving the souls of Russia's exiled Lipovans". The Daily Telegraph. April 9, 2013.
- ^ "24 'old believers' settle in Primorye: Voice of Russia". Archived from the original on 2012-08-28. Retrieved 2012-10-31.
- ^ Montaigne, Fen (2016-07-07). "Tracing Alaska's Russian Heritage". Smithsonian Journeys Travel Quarterly. Retrieved 2018-01-20.
- ^ "Mission of the Old-Rite Church in Pakistan". Russian Oldbeliever Church. The Russian Orthodox Old Believer Church. Retrieved 14 February 2023.
- ^ "After prolonged and serious training, the Council of the Metropolitanate decided to take protopresbyter Joachim Kiimbu into the bosom of the Church as the second rank in the existing rank". rpsc.ru. May 19, 2013.
Sources
In English
- Cherniavsky, M.: "The Reception of the Council of Florence in Moscow", Church History XXIV (1955), 147–57.
- Shevchenko I., "Ideological Repercussions of the Council of Florence", Church History XXIV (1955), 291–323.
- Crummey, Robert O.: The Old Believers & The World Of Antichrist; The Vyg Community & The Russian State, Wisconsin U.P., 1970
- Crummey, Robert O.: Eastern Orthodoxy in Russia and Ukraine in the age of the Counter-Reformation in The Cambridge History of Christianity Vol.5, Eastern Christianity, Cambridge University Press, 2008 ISBN 978-0-52181-113-2
- De Simone, Peter T.: The Old Believers in Imperial Russia: Oppression, Opportunism and Religious Identity in Tsarist Moscow, I. B. Tauris, 2018 ISBN 978-1784538927
- Gill, T.: The Council of Florence, Cambridge, 1959
- ISBN 978-0-14-102189-8, chapter 15
- Meyendorff, P (1991), Russia—Ritual and Reform: The Liturgical Reforms of Nikon in the 17th Century, Crestwood, NY: St Vladimir's Seminary Press.
- Pokrovsii. N.N. “Western Siberian Scriptoria and Binderies: Ancient Traditions Among the Old Believers.” The Book Collector 20 (Spring 1971): 19–32.
- Rock, S., Russian piety and Orthodox culture 1380–1589 in The Cambridge History of Christianity Vol.5, Eastern Christianity, Cambridge University University Press, 2008 ISBN 978-0-52181-113-2
- Smith, Abby, and Vladimir Budaragin. Living Traditions of Russian Faith: Books & Manuscripts of the Old Believers : an Exhibition at the Library of Congress, May 31 – June 29, 1990. Washington: Library of Congress, 1990.
- Zenkovsky, Serge A.: "The ideology of the Denisov brothers", Harvard Slavic Studies, 1957. III, 49–66
- ———————— (1956), "The Old Believer Avvakum", Indiana Slavic Studies, vol. I, pp. 1–51.
- ———————— (1967) [1960], Pan-Turkism and Islam in Russia, Harvard UP.
- ———————— (1957), "The Russian Schism", Russian Review, vol. XVI, pp. 37–58.
- Stefanie Scherr, 2013 : "'As soon as we got here we lost everything': the migration memories and religious lives of the old believers in Australia | 'As soon as we got here we lost everything': the migration memories and religious lives of the old believers in Australia
Further reading
- Old Orthodox Prayer Book. Trans. and ed. by Pimen Simon, Theodore Jurewics, [and] German Ciuba. Erie, Penn.: Russian Orthodox Church of the Nativity of Christ (Old Rite), 1986. N.B.: Consists of the liturgy of the Old Believers (a.k.a. Old Ritualists), as also now authorized for use in parishes of the canonical Russian Orthodox Church; texts in Russian and English on facing pages. Without ISBN
In Russian
- Голубинский ЕЕ: История русской церкви, Москва, 1900 / Golubinskij EE: "History of the Russian Church", Moscow, 1900
- ———————— (1905), К нашей полемике со старообрядцами, ЧОИДР / "Contribution to our polemic with the Old believers", ČOIDR, 1905
- ———————— (2004), Исправление книг при патриархе Никоне и последующих патриархах, Москва: Языки славянской культуры / Dmitrievskij A.A.: The correction of books under Patriarch Nikon and Patriarchs after him. Moscow, "Jazyki slavjanskoj kul'tury", 2004
- Зеньковский С.А.: Русское старообрядчество, том I и II, Москва 2006 / Zenkovsky S.A.: "Russia's Old Believers", volumes I and II, Moscow 2006
- Каптерев Н.Ф.: Патриарх Никон и его противники в деле исправления церковныx обрядов, Москва, 1913 / Kapterv N.F.: "Patriarch Nikon and his opponents in the correction of church rituals", Moscow, 1913
- ———————— (1914), Характер отношений России к православному востоку в XVI и XVII вв, Москва
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: CS1 maint: location missing publisher (link) / Kapterev N.F.: "Character of the relationships between Russia and the orthodox East in the 16th and 17th centuries", Moscow, 1914 - Карташов А.В.: Очерки по истории русской церкви, Париж, 1959 / Kartašov A.V.: "Outlines of the history of the Russian church", Paris, 1959
- Ключевский И.П.: Сочинения, I–VIII, Москва, 1956–1959 / Ključevskij I.P.: "Works", I–VIII, Moscow, 1956–1959
- Мельников Ф.И.: Краткая история древлеправославной (старообрядческой) церкви. Барнаул, 1999 / Melnikov F.I.: "Short history of the Old orthodox (Old ritualist) Church", Barnaul, 1999
- Урушев Д.А. Возьми крест свой: история старообрядчества в событиях и лицах. Барнаул, 2009. / Urushev D.A. Take up your Cross: most influential persons and events in the history of Old Belief, Barnaul, 2009
N.B.: All these works come from scholars and scientists, none of them Old Believers, except for Melnikov (an Old-Believer apologist) and Urushev (a religious historian).
External links
- Media related to Old Believers at Wikimedia Commons
- Russian Orthodox Old-Rite Church (in Russian)
- Pomorian Old-Orthodox Church of Lithuania (in Russian)
- Old Believers in North America — a bibliography Archived 2012-03-02 at the Wayback Machine