Старообрядческий рукописный сборник второй половины XIX в. «Католохъ» из собрания А.Г. Бермана / Подг. к изд. и вступ. статья А.Г. Берман, В.В. Тимофеев, П.В. Тимофеев, М.К. Тюрин – Чебоксары: Чуваш. гос. пед. ун-т, 2022. – 986 с., 2022
Издание посвящено публикации кириллического старообрядческого рукописного сборника второй половин... more Издание посвящено публикации кириллического старообрядческого рукописного сборника второй половины XIX в. из собрания А.Г. Бермана. Проведена датировка рукописного памятника, установлен географический регион создания, выявлен социальный и исторический контекст создания рукописи, установлена идеологическая направленность текста рукописи, проведена оцифровка памятника и подготовка к изданию.
Результаты работы могут быть использованы в научных исторических исследованиях, в религиоведческих исследованиях, в исследованиях по истории древнерусской литературы, в составлении учебных курсов по истории России, источниковедению, вспомогательным историческим дисциплинам, истории Чувашии, религиоведению, истории русской литературы.
Публикация адресуется ученым, аспирантам, студентам, всем, интересующимся проблемами истории религиозных движений в России.
The publication is dedicated to the publication of the Cyrillic Old Believer manuscript collection of the second half of the XIX century from the collection of A.G. Berman. The handwritten monument was dated, the geographical region of the creation was erected, the social and historical context of the creation of the manuscript was revealed, the ideological orientation of the manuscript text was established, the monument and preparation for the publication were carried out.
The results of the work can be used in scientific historical research, in religious studies, in research on the history of ancient Russian literature, in the preparation of training courses on the history of Russia, source studies, auxiliary historical disciplines, history of Chuvashia, religious studies, the history of Russian literature.
The publication is addressed to scientists, graduate students, students, all interested in the problems of the history of religious movements in Russia.
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Papers by Andrew Berman
The article makes an attempt to answer the question: "Were socialism in the USSR." The conclusion is concluded that the Soviet Union should be considered a society of “universal private property”, that is, a society of incomplete denial of capitalism, in which, in transformed forms, many features of the previous of the socio-economic formation.
The article highlights the economic aspect of the anti-church campaign of the 1950s-1960s. It is concluded that by the end of the 1950s the Russian Orthodox Church became an active participant in the emerging underground economy in the USSR, which became one of the reasons for the "Khrushchev persecution to the Church."
The article is devoted to the study of the Russian religious picture "An image of timely repentance." The found image options are described, the iconography of the picture is considered, its ideological content. A special place is given to existence the picture of the "Timely repentance" in environment of sectarians of the Khlysty.
The article is devoted to the problem of church reformation in Russia. Work is a copyright attempt in the thesis form to describe the steps of Russian reformational processes, find out what socio-political forces behind these processes were stood and what socio-economic interests were pursued. The author comes to the conclusion that the Russian Reformation took place, although they had its own features.
The article is an attempt to generate a methodology for sourcing of single photographs that are unsenongable to attributing. It is concluded that such photographic images are closer to the artifacts of material culture than to narrative or documentary sources.
This article is devoted to the problem of reflection in the public consciousness of sectаnts of hristovovery of the activities of the Soviet government in the field of agricultural policy: military communism, NEP, collectivization. Despite the fact that the policy of the Soviet authorities in relation to religious communities, which were pursued under the tsarism, at an early stage, was a fairly tolerant, perfect rejection by the sectarians of the agricultural policy of the government is observed until the end of the war. The article was based on unpublished archival materials of the Soviet agencies of state security have laid down.
The article discusses the reaction of various denominations of Orthodoxy in Chuvashia in the late 1920s - 1930s. on measures regarding collectivization. It is concluded that this stage is the hostile attitude of the rural clergy to collective farm construction, threatening the already very fragile political stability on the village, was the reason for the next exacerbation of state-church relations.
The article is devoted to the phenomenon of Orthodox church samizdat in the second half of the 20 th century. The term Orthodox samizdat used in this article refers to a set of texts reproduced in an artisanal way and distributed in church goers circle without the sanction of the church or secular authorities. In the conditions of Soviet reality, the church circles were a deep periphery of public life and was formed from the marginalized or those pushed out by the Soviet authori - ties to the social margins. The specific position of church people in the USSR determined the repertoire of samizdat texts and their ideological orientation. The source base for this article was formed by a large library of church samizdat left after the death of Elizabeth Feodorovna Zakharova, an active parishioner of the Vvedensky Cathedral in Cheboksary. Zakharova was a typical representative of the church goers. The article reviews the genres of works that were avail
- able as the samizdat in Zakharova’s library: liturgical texts, artisan copies of pre-revolutionary publications, spiritual verses, thematic collections, folklore, apologetic literature, eschatological and conspiralogical texts, etc. One of the peculiarities of the existence of Orthodox samizdat in Chuvashia was that many texts circulated in translations into the Chuvash language. Among the features of Cheboksary samizdat is the replication of the prosaic translation of John Milton’s poems “Paradise Lost” and “Paradise Regained”. Church samizdat performed a number of im - portant functions in church circles: it solved the problem of demand for liturgical and doctrinal literature in deficit conditions, shared uncensored texts, rallied church people and could be a source of additional income. In general, church samizdat was an important part of the culture of the church circle during the Soviet era. The spelling and punctuation features of the original
unpublished sources are preserved in the article when cited.
В данной статье предполагается рассмотреть процесс становления секты хлыстов. Привлечение ранее не использовавшихся при изучении этого движения источников (следственные документы стрелецких бунтов, дело царицы Евдокии и майора Глебова и др.) позволяет более детально представить себе среду формирования сектантского движения и структурировать раннюю историю секты в виде последовательного поэтапного процесса. В статье делается попытка рассмотреть формирование экстатических и пророческих практик в рамках радикального старообрядчества в «Вяз- никовских лесах»; смещение центра раннесектантского движения в Москву и образование московской хлыстовской общины в связи со стрелецкими бунтами; конфессионализацию секты, конкуренцию между хлыстовскими общинами и выделение локальных культовых центров. Кроме того, в статье предполагается осветить роль разных лидеров в истории секты, использование экстаза в практике самосожжений, роль эсхатологических представлений в учении христововеров, сходство хлыстовщины и нетовщины.
Annotation. The article is devoted to anti-church activities in Chuvashia within the framework of the anti-religious policy of the 1960s in the USSR. A propaganda campaign in the Chuvash press in connection with the case of the Kazan Archbishop Job is considered. Previously unused archival documents and newspaper materials are introduced into scientific circulation. The purpose of this campaign was not only to discredit the church and the clergy in the eyes of the population, but also, if possible, to initiate criminal cases against clergy for economic crimes.
The article is devoted to the so-called period «Khrushchev’s persecution of the Church». Russian Orthodox Church by the beginning of the 1960s. was quite a serious economic force. The monetary incomes of the church from 1948 to 1957 increased 3.7 times and amounted to 667 million rubles. Receiving significant income, the clergy, naturally, tried to turn them into material wealth. Strengthening its financial position, the church tries to position itself as an important social institution in a socialist state, which was contrary to the basic principles of socialism (religion is a private matter of man). The persecution of the early 1960s. set as one of the tasks to deprive the church of economic prosperity. The economic component of the «Khrushchev persecution» on the church as a whole fits into the general picture of the «offensive against the cooperative» typical of the late 1950s-early 1960s. The article deals with the anti-religious policy of the Communist Party in the Chuvash Autonomous Soviet Socialist Republic in the early 1960s, connected with the preparation of a new program of the CPSU and the implementation of the decision of the USSR Council of Ministers on March 16, 1961. Particular attention is paid to the actions of the authorized Council for the affairs of the ROC in the Chuvash Autonomous Soviet Socialist Republic J.G. Maklashkin, his relationship with the ruling bishop Nikolai (Feodosiev), manifestations of administrative and psychological pressure on believers by the authorities. The methods of economic weakening of Orthodox parishes with the aim of their subsequent closure are analyzed. The example of the community of the Presentation of the Virgin Mary Cathedral highlights the ways of psychological pressure on believers. Unpublished archival materials are introduced into scientific circulation.
хлыстов. Существование старого русского сектантства в Советском Союзе до сих пор остается малоисследованной
областью. Практически единственные источники — документы репрессивных органов советской власти — почти
недоступны для исследователей. Открытие архивов советских спецслужб в некоторых постсоветских странах предоставляет новые возможности для изучения религиозных движений в СССР. Религиозная политика советской власти
создала ситуацию, когда основными «исследователями» религиозных движений становились не ученые, а оперативные работники спецслужб и следователи. Оперативники в силу своей профессии были склонны преувеличивать
значение вертикальных связей в религиозных сообществах. В их глазах секта хлыстов представала как централизованная организация с иерархическим лидерством. В результате в головах работников госбезопасности складывалась
своеобразная «исследовательская программа»: под нее подстраивался сбор оперативного материала, на нее ориентировалось следствие. Подход советских спецслужб практически мало отличался от подхода дореволюционных чиновников и миссионеров. В публикуемых материалах представлена краткая история секты хлыстов, как ее видели
советские чекисты, приводятся агентурные сведения об обрядности христововеров в советский период.
The article is devoted to the publication of the directive documents
of the NKGB of the USSR on the intensification of the battle against
the sect of the Khlysty. To date, the existence of the old Russian
sectarianism in the Soviet Union has been an area of little study.
Practically the only sources are documents from repressive Sovietera
governmental bodies, still virtually inaccessible to researchers.
The opening of the archives of the Soviet secret services in some
post-Soviet countries opens up new opportunities for the study of
religious movements in the USSR. The religious policy of the Soviet
government created a situation where the main “researchers” of
religious movements were not scientists but investigators and the
operational officers of the special services. The agents, by virtue of
their profession, were inclined to exaggerate the significance of
vertical ties in religious communities. In their eyes, the sect of the
Khlysty appeared as a centralized organization with a hierarchical
leadership structure. As a result, a very peculiar “research program”
was formed in the heads of the state security workers, to which the
collection of operational material was adjusted and to which the
investigation was oriented. The approach of the Soviet special
services practically differed little from the approach of prerevolutionary
officials and missionaries. The published materials
contain a brief history of the sect of the Khlysty as seen by the Soviet
Chekists, and provides intelligence information about the ritualism
of the Christian faith in the Soviet period.
The article is devoted to a specific historical component of the early sect existence: finding out the actual and not the declared social status of the movement participants, spatial localization of their activities, identification of their possible genealogical, family, service, commercial relations, reconstruction of their daily life, etc. The reconstruction of the sociohistorical context of the early Khristovshchinа existence will help clarify the motifs of ideological ideas and religious practices typical for this type of social environment.
The article is devoted to the history of the dynasty of the Alatyr merchants and industrialists Milyutinsky. At the first half of the XIX century Milyutinsky headed Russia's largest sectarian community of castrates (the sect of Skoptsy), practiced ritual emasculation.
Old Believers in the territory of Chuvashia appeared in the second half of the 17th century, but until now the places of compact residence of Old Believers in the republic did not come into the view of researchers engaged in collecting ancient manuscripts and books. In our opinion, the presence of more than three centuries of Old Believers tradition, as well as the materials of the expedition, indicate that the archaeographic study of the places of compact residence of Old Believers in the territory of the Chuvash Republic should be continued. The archaeographic trips of 2003 may well become the beginning of a comprehensive study of the Old Believers culture in the Chuvash Republic, especially since there are scientific personnel interested in such a study.
The article makes an attempt to answer the question: "Were socialism in the USSR." The conclusion is concluded that the Soviet Union should be considered a society of “universal private property”, that is, a society of incomplete denial of capitalism, in which, in transformed forms, many features of the previous of the socio-economic formation.
The article highlights the economic aspect of the anti-church campaign of the 1950s-1960s. It is concluded that by the end of the 1950s the Russian Orthodox Church became an active participant in the emerging underground economy in the USSR, which became one of the reasons for the "Khrushchev persecution to the Church."
The article is devoted to the study of the Russian religious picture "An image of timely repentance." The found image options are described, the iconography of the picture is considered, its ideological content. A special place is given to existence the picture of the "Timely repentance" in environment of sectarians of the Khlysty.
The article is devoted to the problem of church reformation in Russia. Work is a copyright attempt in the thesis form to describe the steps of Russian reformational processes, find out what socio-political forces behind these processes were stood and what socio-economic interests were pursued. The author comes to the conclusion that the Russian Reformation took place, although they had its own features.
The article is an attempt to generate a methodology for sourcing of single photographs that are unsenongable to attributing. It is concluded that such photographic images are closer to the artifacts of material culture than to narrative or documentary sources.
This article is devoted to the problem of reflection in the public consciousness of sectаnts of hristovovery of the activities of the Soviet government in the field of agricultural policy: military communism, NEP, collectivization. Despite the fact that the policy of the Soviet authorities in relation to religious communities, which were pursued under the tsarism, at an early stage, was a fairly tolerant, perfect rejection by the sectarians of the agricultural policy of the government is observed until the end of the war. The article was based on unpublished archival materials of the Soviet agencies of state security have laid down.
The article discusses the reaction of various denominations of Orthodoxy in Chuvashia in the late 1920s - 1930s. on measures regarding collectivization. It is concluded that this stage is the hostile attitude of the rural clergy to collective farm construction, threatening the already very fragile political stability on the village, was the reason for the next exacerbation of state-church relations.
The article is devoted to the phenomenon of Orthodox church samizdat in the second half of the 20 th century. The term Orthodox samizdat used in this article refers to a set of texts reproduced in an artisanal way and distributed in church goers circle without the sanction of the church or secular authorities. In the conditions of Soviet reality, the church circles were a deep periphery of public life and was formed from the marginalized or those pushed out by the Soviet authori - ties to the social margins. The specific position of church people in the USSR determined the repertoire of samizdat texts and their ideological orientation. The source base for this article was formed by a large library of church samizdat left after the death of Elizabeth Feodorovna Zakharova, an active parishioner of the Vvedensky Cathedral in Cheboksary. Zakharova was a typical representative of the church goers. The article reviews the genres of works that were avail
- able as the samizdat in Zakharova’s library: liturgical texts, artisan copies of pre-revolutionary publications, spiritual verses, thematic collections, folklore, apologetic literature, eschatological and conspiralogical texts, etc. One of the peculiarities of the existence of Orthodox samizdat in Chuvashia was that many texts circulated in translations into the Chuvash language. Among the features of Cheboksary samizdat is the replication of the prosaic translation of John Milton’s poems “Paradise Lost” and “Paradise Regained”. Church samizdat performed a number of im - portant functions in church circles: it solved the problem of demand for liturgical and doctrinal literature in deficit conditions, shared uncensored texts, rallied church people and could be a source of additional income. In general, church samizdat was an important part of the culture of the church circle during the Soviet era. The spelling and punctuation features of the original
unpublished sources are preserved in the article when cited.
В данной статье предполагается рассмотреть процесс становления секты хлыстов. Привлечение ранее не использовавшихся при изучении этого движения источников (следственные документы стрелецких бунтов, дело царицы Евдокии и майора Глебова и др.) позволяет более детально представить себе среду формирования сектантского движения и структурировать раннюю историю секты в виде последовательного поэтапного процесса. В статье делается попытка рассмотреть формирование экстатических и пророческих практик в рамках радикального старообрядчества в «Вяз- никовских лесах»; смещение центра раннесектантского движения в Москву и образование московской хлыстовской общины в связи со стрелецкими бунтами; конфессионализацию секты, конкуренцию между хлыстовскими общинами и выделение локальных культовых центров. Кроме того, в статье предполагается осветить роль разных лидеров в истории секты, использование экстаза в практике самосожжений, роль эсхатологических представлений в учении христововеров, сходство хлыстовщины и нетовщины.
Annotation. The article is devoted to anti-church activities in Chuvashia within the framework of the anti-religious policy of the 1960s in the USSR. A propaganda campaign in the Chuvash press in connection with the case of the Kazan Archbishop Job is considered. Previously unused archival documents and newspaper materials are introduced into scientific circulation. The purpose of this campaign was not only to discredit the church and the clergy in the eyes of the population, but also, if possible, to initiate criminal cases against clergy for economic crimes.
The article is devoted to the so-called period «Khrushchev’s persecution of the Church». Russian Orthodox Church by the beginning of the 1960s. was quite a serious economic force. The monetary incomes of the church from 1948 to 1957 increased 3.7 times and amounted to 667 million rubles. Receiving significant income, the clergy, naturally, tried to turn them into material wealth. Strengthening its financial position, the church tries to position itself as an important social institution in a socialist state, which was contrary to the basic principles of socialism (religion is a private matter of man). The persecution of the early 1960s. set as one of the tasks to deprive the church of economic prosperity. The economic component of the «Khrushchev persecution» on the church as a whole fits into the general picture of the «offensive against the cooperative» typical of the late 1950s-early 1960s. The article deals with the anti-religious policy of the Communist Party in the Chuvash Autonomous Soviet Socialist Republic in the early 1960s, connected with the preparation of a new program of the CPSU and the implementation of the decision of the USSR Council of Ministers on March 16, 1961. Particular attention is paid to the actions of the authorized Council for the affairs of the ROC in the Chuvash Autonomous Soviet Socialist Republic J.G. Maklashkin, his relationship with the ruling bishop Nikolai (Feodosiev), manifestations of administrative and psychological pressure on believers by the authorities. The methods of economic weakening of Orthodox parishes with the aim of their subsequent closure are analyzed. The example of the community of the Presentation of the Virgin Mary Cathedral highlights the ways of psychological pressure on believers. Unpublished archival materials are introduced into scientific circulation.
хлыстов. Существование старого русского сектантства в Советском Союзе до сих пор остается малоисследованной
областью. Практически единственные источники — документы репрессивных органов советской власти — почти
недоступны для исследователей. Открытие архивов советских спецслужб в некоторых постсоветских странах предоставляет новые возможности для изучения религиозных движений в СССР. Религиозная политика советской власти
создала ситуацию, когда основными «исследователями» религиозных движений становились не ученые, а оперативные работники спецслужб и следователи. Оперативники в силу своей профессии были склонны преувеличивать
значение вертикальных связей в религиозных сообществах. В их глазах секта хлыстов представала как централизованная организация с иерархическим лидерством. В результате в головах работников госбезопасности складывалась
своеобразная «исследовательская программа»: под нее подстраивался сбор оперативного материала, на нее ориентировалось следствие. Подход советских спецслужб практически мало отличался от подхода дореволюционных чиновников и миссионеров. В публикуемых материалах представлена краткая история секты хлыстов, как ее видели
советские чекисты, приводятся агентурные сведения об обрядности христововеров в советский период.
The article is devoted to the publication of the directive documents
of the NKGB of the USSR on the intensification of the battle against
the sect of the Khlysty. To date, the existence of the old Russian
sectarianism in the Soviet Union has been an area of little study.
Practically the only sources are documents from repressive Sovietera
governmental bodies, still virtually inaccessible to researchers.
The opening of the archives of the Soviet secret services in some
post-Soviet countries opens up new opportunities for the study of
religious movements in the USSR. The religious policy of the Soviet
government created a situation where the main “researchers” of
religious movements were not scientists but investigators and the
operational officers of the special services. The agents, by virtue of
their profession, were inclined to exaggerate the significance of
vertical ties in religious communities. In their eyes, the sect of the
Khlysty appeared as a centralized organization with a hierarchical
leadership structure. As a result, a very peculiar “research program”
was formed in the heads of the state security workers, to which the
collection of operational material was adjusted and to which the
investigation was oriented. The approach of the Soviet special
services practically differed little from the approach of prerevolutionary
officials and missionaries. The published materials
contain a brief history of the sect of the Khlysty as seen by the Soviet
Chekists, and provides intelligence information about the ritualism
of the Christian faith in the Soviet period.
The article is devoted to a specific historical component of the early sect existence: finding out the actual and not the declared social status of the movement participants, spatial localization of their activities, identification of their possible genealogical, family, service, commercial relations, reconstruction of their daily life, etc. The reconstruction of the sociohistorical context of the early Khristovshchinа existence will help clarify the motifs of ideological ideas and religious practices typical for this type of social environment.
The article is devoted to the history of the dynasty of the Alatyr merchants and industrialists Milyutinsky. At the first half of the XIX century Milyutinsky headed Russia's largest sectarian community of castrates (the sect of Skoptsy), practiced ritual emasculation.
Old Believers in the territory of Chuvashia appeared in the second half of the 17th century, but until now the places of compact residence of Old Believers in the republic did not come into the view of researchers engaged in collecting ancient manuscripts and books. In our opinion, the presence of more than three centuries of Old Believers tradition, as well as the materials of the expedition, indicate that the archaeographic study of the places of compact residence of Old Believers in the territory of the Chuvash Republic should be continued. The archaeographic trips of 2003 may well become the beginning of a comprehensive study of the Old Believers culture in the Chuvash Republic, especially since there are scientific personnel interested in such a study.
In general, the conclusions of researchers of visual sources are confirmed: without a written or oral description of the history of the image or the situation that accompanied the creation of the photograph, the image itself is uninformative. We cannot extract the names of the defendants or the circumstances of their life from the photograph itself. Actually, a single photograph is nothing more than a monument of material culture, because most of my study was devoted to material objects. You can, of course, try to apply some kind of psychoanalytic techniques, fantasize about the relationship of the characters, but how much will this be history?
The investigation of the Khlysty sect, which had lasted for six years under the rule of Anna Ioannovna, seemed at first glance as if isolated and in no way connected with numerous processes against the Russian clergy, which the era abounds in. Nevertheless, if you put these events in a single row, then you can find quite a few intersections that allow us to link these seemingly disparate events into one thing.
The famous writer, theologian and poet of the 17th century, Prince Semyon Ivanovich Shakhovsky, nicknamed Kharya, has a theological essay: "A message to some wise man, meaningless saying: like our Lord Jesus Christ, instead of the human soul, pleases the Holy Spirit." The work, as I understand it, has not been published. The very statement of the question that someone in Russia believed that Jesus had the Holy Spirit rather entertaining and suggestive instead of the human soul. The addressee of Prince Semyon is not indicated in the essay, and the composition itself is not too informative. Perhaps the addressee was Shakhovsky's cousin, the famous freethinker Ivan Andreevich Hvorostinin. The twig seems to have been fascinated by socinianism, and the doctrine that the Holy Spirit is one of the attributes of Jesus is completely within the framework of socinianism.
It is told about the case of the Old Believer leader Feodor Suslov and his participation in the Khlyst meetings. The connection the sect of Khlysty and between Old Believers' settlements on the territory of Ukraine is described.
Annotation. The article contains as far as possible complete information about one of the legendary founders of the sect of christovovery (Khlysty) Ivan Timofeevich Suslov. Based on the methods of critical hagiography for the first time an analysis of the sectarian legend about the life of Ivan Suslov is conducted.
Old Believers' notebook of the end of the XVIII - early XIX century eschatological content.
"Рече святый Андрей уродивый в книзе своей. Илия жив есть и во плоти своей. Жив есть Енох, и Иоанн Богослов да сии трие живи суть, и до кончины, и со антихристов боршеся одолеют прелести его,и тако мучения венец приимут от Христа Бога; суд имеющего яко Илия убо приидет тогда, прежде втораго пришествия моего.
Рече святый Андрей уродивый в книзе своей. Илия бо на небеси не взыде ни на колеснице сидит, но токмо благодать имеет на дожди, да ся молит Богу в годину бездождия, еже бы дал на землюдождя.
А на небо вшед есть никтоже, но един во плоти своей, и никтоже его не весть, но едини суще прилепляются им. Жив есть Иоанн Богослов и есть в мире сем якоже жемчуг, посреде кала оставлен во плоти в место Исуса Христа да ся молит за грехи наша, да отвратит Господь праведный свой гнев сущий от нас".
"Saint Andrew said the holy fool, in his own book. Elijah lives also in his flesh. Enoch is alive, and John the Evangelist, these three are alive, and before his death, and in the struggle against the Antichrist, his charms will prevail, and such a torturous crown will take from Christ God; He who has judgment, when Elijah comes, then before my second coming.
Saint Andrew said the holy fool, in his own book. Elijah, in heaven, does not sit in a chariot either, but he only has grace over the rain, but pray to God at the same time without rain, so that God will give rain to the earth.
And there is no one who enters the sky, but is one in his flesh, and no one knows him, but some are stuck to them. As John the Theologian is alive, there is in the world as a pearls, in the midst of shit left in the flesh in the place of Jesus Christ and pray for our sins, may the Lord turn away his righteous anger from us".
The analysis of the social origin of the leaders of the Moscow Khlysty shows predominantly is not peasant character a religious leadership in the sect. The findings of the study data allow us to to raise the question about the influence of Moscow in the sectarian elements Posad and specific noble religion.
Результаты работы могут быть использованы в научных исторических исследованиях, в религиоведческих исследованиях, в исследованиях по истории древнерусской литературы, в составлении учебных курсов по истории России, источниковедению, вспомогательным историческим дисциплинам, истории Чувашии, религиоведению, истории русской литературы.
Публикация адресуется ученым, аспирантам, студентам, всем, интересующимся проблемами истории религиозных движений в России.
The publication is dedicated to the publication of the Cyrillic Old Believer manuscript collection of the second half of the XIX century from the collection of A.G. Berman. The handwritten monument was dated, the geographical region of the creation was erected, the social and historical context of the creation of the manuscript was revealed, the ideological orientation of the manuscript text was established, the monument and preparation for the publication were carried out.
The results of the work can be used in scientific historical research, in religious studies, in research on the history of ancient Russian literature, in the preparation of training courses on the history of Russia, source studies, auxiliary historical disciplines, history of Chuvashia, religious studies, the history of Russian literature.
The publication is addressed to scientists, graduate students, students, all interested in the problems of the history of religious movements in Russia.
The monograph addresses the issues of early history of the sect of Khristovovers or Khlysty (Flagellants) in Russia. The problems of the genesis of the old Russian sectarianism are distinguished, its social roots. Aspects of the cult of sectarians, the functional purpose of individual elements of ritual, sectarian iconography, is analyzed.
The book is based on the publication of a exclusive, document for Cheboksary - the girlish diary of Manefa Ivanovna Belskaya. The diary is not just a historical text; behind the pages of the document live people are seen, with their interests, relationships, family ties, material life. The combination of these factors forms a kind of community of a higher level - the urban environment with its specific culture.
The book will be useful to historians, teachers of universities, teachers, all who are interested in the history of Cheboksary and Chuvashia.
Книга посвящена изучению культуры городского среднего класса г. Чебоксары через призму истории чебоксарских фамилий Бельских, Гальбанских и Капустиных, связанных родственными узами.
В основе книги лежит публикация своеобразного, и, в общем-то, уникального для Чебоксар документа – девичьего дневника Манефы Ивановны Бельской. Дневник – это не просто исторический текст, за страницами документа просматриваются живые люди, со своими инте-ресами, отношениями, семейными связями, материальной жизнью. Со-вокупность этих факторов образует некую общность более высокого уровня – городскую среду с ее специфической культурой.
Книга будет полезна историкам, преподавателям ВУЗов, учите-лям, всем, кто интересуется историей Чебоксар и Чувашии.
After almost two years, the conflict caused by the consecration of Metropolitan Varnava of the statue of the "Protecting Mother" can not be considered exhausted. The present collection aims to convey to the interested reader the main documents and materials of polemics on this matter.
For philosophers, culture experts, historians, religious scholars, students and academics, all interested in the history of religion.
Цель данной публикации – ввести в научный оборот комплекс нарративных источников по истории, распространенного в Среднем Поволжье, религиозного движения истинно-православных христиан-«михайловцев».
анная работа посвящена таким малоисследованным эпизодам в новейшей истории православной Церкви в Чувашии как движению за формирование национальной чувашской церкви и оппозиционным церковным движениям, известным как «истинно-православное христианство». Работа написана на основе большого количества архивных материалов, часть из которых впервые вводятся в научный оборот.
Настоящая работа посвящена истории народных мистических движений, а точнее – мистическим сектам хлыстов и скопцов, существовавшим в Среднем Поволжье на протяжении XVIII – XX вв. Рассматриваются истоки, история и религиозные практики мистического сектантства. Для ученых, работающих в области изучения народной религиозности, аспирантов, студентов, всех интересующихся проблемами истории религии.