Традиционная книжная культура русского населения Вятского края XVII– XX веков / И. В. Починская, А. А. Михеева, Н. В. Ануфриева, С. А. Белобородов, П. И. Мангилев, М. В. Устьянцева, Ю. В. Боровик. Екатеринбург, 2023. , 2023
В монографии анализируются историко-культурные традиции старообрядчества Вятского края. Главную и... more В монографии анализируются историко-культурные традиции старообрядчества Вятского края. Главную источниковую базу исследования составили рукописные и старопечатные книги из фондов Лаборатории археографических исследований УрФУ. Издание включает в себя аналитическую часть, подробное научное описание памятников письменности Кировского и Удмуртского собраний лаборатории, указатели к нему, а также публикации документов, отражающих вехи истории и культуры старообрядчества региона. Для историков, краеведов и всех интересующихся историей России
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Papers by Petr Mangilev
в составе конволюта. Практически все издания (восемь) — старообрядческие и датируются началом ХХ столетия. Одно издание, датируемое 1965 г., изготовлено баптистами. Восемь из девяти изданий уникальны, на настоящий
момент известны в единственном экземпляре. Шесть старообрядческих гектографированных изданий были изготовлены в Екатеринбурге старообрядцами белокриницкого («австрийского») согласия. Издательская деятельность осуществлялась в доме и на средства екатеринбургского купца Г. Н. Грачева. Издательской деятельностью руководил В. Г. Усов. Описанные в статье старообрядческие гектографированные издания содержат важный материал как для истории старообрядческого движения в целом, так и для истории старообрядчества на Урале. Изданный на гектографе в 1965 г. «Сборник духовных песен евангельских христиан-баптистов» представляет интересный образец
религиозного «самиздата» советской эпохи. Описание гектографированных изданий выполнено по методике, принятой в Лаборатории археографических исследований Уральского федерального университета (ЛАИ УрФУ). Описание сопровождается указателем пятых строк.
famous church figure, writer and thinker of the second half of the 17th century, the Siberian Metropolitan Ignatius (Rimsky-Korsakov), in the Siberian Diocese in the winter of 1694/1695. During his tour of the cities of Western Siberia, the bishop consecrated newly built churches, preached, communicated with the population, interceded for their needs before the secular authorities, established the veneration for Simeon of Verkhoturye, and arranged church affairs. Vladyka himself perceived his journey as apostolic. Travel was of great importance to the life of the diocese.
by the Holy Synod order of 1763 does not record any presence of the akathist. The emergence of Akathist can be dated between 1763 and 1795. Most likely it was closer to the last date. Perhaps the formation of Akathist is somehow connected with the widespread edition of the Life of Simeon Verkhotursky. Formed in the second half of the 18th century this Akathist was copied and widely disseminated. Soon Right Reverend Neophytos (Sosnin), Archbishop of Perm and Verkhoturye, sent it to the Holy Synod for approval, and it was ordered to publish Akathist with amendments. Editing of the akathist was carried out by archimandrite Gabriel (Lyubomudrov), rector of the Verkhotursky St. Nicholas monastery. In this work, the text of Akathist is given in its original form, without archimandrite Gabriel’s edit, and the introductory article provides an analysis of the corrections made. Another akathist
found in the archive file of 1825–1826 (Russian State Historical Archive. Stock 796. L. 107. Dos. 812) was compiled by Ioann Antonovich Popov, archpriest of the Shadrinsk Spaso-Preobrazhensky Cathedral. The article presents a reconstrusted biography of the author of Akathist; Appendix contains this Akathist, preserved in a single copy, as well as troparia to the saint compiled by the same author
of the Hieromonch Dorotheus” (edited in 65 chapters). Written in 1728–1729 (that is in 7237, according to the Old Believers’ tradition), this manuscript was made in the Pomorian tradition by a monk called Dosifey. Of particular interest is the pamphlet volume — a manuscript collection of the 1730–80’s , which in addition to the traditional works of Old Believer book publishing, contains a polemical essay of the Old Believers «Extracted from the book <…> about the church gathering and the communion of the Body and Blood of Christ» and «The word
of the holy monk Dorotheus about the commiseration of the soul and the memory of lives of the saints…», published in an edition, that differed from the traditional one included into the «Flower Garden…». The third manuscript of the 18th century is “The Book of Canons”, most of which has been lost. Among the manuscripts of the 19th century there are two Old Believers’ compilations: a collection of educational, canonical and statutory works, and a collection of works by monk-scimnik Maxim, the Ural Old Believer writer of the 18th century. The third compilation of the 19th century consisting, for the most part, of secular content (mainly of the poems written in the 18th–19th centuries), belonged to the priest Konstantin Startsov, who served at one of the rural parishes of the Vyatka diocese in the 19th century. The compilation is particularly
helpful in terms of characteristics of the reading interests of Orthodox clergy in the first half of the 19th century. Manuscripts of the 20th–21st centuries are of great value for the description of religious life during this period. The collection copied in 1953 contains verses of N. A. Nekrasov and some liturgical texts, among which the most interesting is the “Penitential canon of the fallen, and then repented monk”, translated into Russian by archimandrite Amphilochius (Tumsky; died in 1868). Two manuscripts containing religious verses of an unknown author
and a collection of akathists in Russian and Chuvash are also described.
of the Southern Urals and the Trans-Urals in the second half of the 19th century and the first quarter of the 20th century. During this period there was an active discussion within the Pomorian Soglasie concerning possibility to enter into marriage without any priest’s blessing («unblessed» — the marriage that was not performed by a priest). Part of the Old Believers considered such marriages to be legal, while the other part disagreed. The polemic on this issue within the Soglasie resulted in a split among the supporters of the «unblessed» marriages. Part of the Old Believers, who followed the Ozersk Council of June, 29, 1875 took the position of obligatory re-baptizing of the Fedoseevtsy and Filippovtsy representatives as they refused «unblessed» marriages. Later the practice of re-baptizing was extended to the Pomortsy, who did not accept «unblessed» marriages. This position failed to win universal recognition and became the reason for polemics within the Soglasie. Numerous councils of Old Believers discussed the issue. The article summarizes information about these councils and takes into account the revealed lists of resolutions of the Old Believers’ councils and the lists of polemical and historical works, concerning these councils. Information about the cathedrals is presented in chronological order. The article provides data regarding the Old Believer meetings, the number of participants, the names of some leaders of the council meetings. Brief information about the contents of the conciliar decrees is given. Conciliar decisions and Old Believer works are interesting sources on the history of religious consciousness of Russian peasants — Old Believers. Information about Old Believers’ writings, historical and polemical, dedicated to cathedrals is given. Data on manuscripts of conciliar decisions, which are kept in the manuscript collection of the Laboratory of Archeographical Research of the Ural Federal University named after the First President of Russia B.N. Yeltsin, are given.
theology as a scientifi c specialty offi cially. It means that now theologians can get degrees of Doctors
ринбургских богословов. Мы издаем свой
научно-богословский журнал – «Вестник
Екатеринбургской духовной семинарии»,
он входит в базу РИНЦ. В августе текущего
года наш журнал был включен в Европей-
скую реферативную базу по гуманитарным
и социальным наукам (ERIH PLUS). То есть
определенное поступательное движение
в нужном направлении в Екатеринбурге уже
есть.
Беседовала Ольга Иванова
14
ГОСТЬ НОМЕРА
and Candidates not only in spiritual, but also in state scientifi c and educational organizations. Russian
Orthodox Church has fought for including theology in nomenclature of High Attestation Commission
during the last years. Why does the church need it? Does our country need it? What is the difference
between religious studies and theology? What job places can be hold by theologians? Does theology
have a future in Russia? In order to discuss all these topics we have invited Peter Mangilev, the
archpriest, Candidate of History, provost of Yekaterinburg spiritual seminary. Our guest believes that
in the educational space of pre-Revolutionary Russia theology occupied a signifi cant place. There
weren’t theological faculties at social universities, but there were four spiritual academies; besides
some disciplines related to theology were taught at some faculties. Then the long period of atheistic
dictate had come. Today, in our society and scientifi c sphere we can see renaissance of theology, and
that is why theology was included in the offi cial list of scientifi c disciplines. Social principle, as Peter
Mangilev asserts, is not violated in this case. In mass mind the word “social” is taken as a synonym
to the word “atheistic”. It is defi nitely wrong. “Social” means non-clerical, deprived of religious and
atheistic ideas.
the Library of the Ekaterinburg Theological Seminary Library. All these books, except one,
had been published prior to 1830.
The publication contains information about 40 entries. Ten of them were printed in the 18th
century, whereas another 29 in the 19th century, which gives us the general number of 36
items, because some entries were compiled into a single book. There is also a periodical edition
of 1823, two books in Latin (from the 18th and the 19th centuries) and a lithographical edition
of 1839 — the collection of Biblical translations made by the archpriest Gerassim Pavskiy.
The introductory article is devoted to the most interesting editions and includes some information
about the former owners of the books, like Archimandrite Lavrentiy (Kordet), priest
Vassiliy Udintsev, Fr. Andronik Lyapustin et al. Besides the bibliographical description, the
Catalogue also describes various types of the book-binding and reproduces the hand-written
marginal notes on the book pages. The Appendix provides a reader with a preface to the Book
of Arithmetical Problems compiled by Aleksey Vishnevskiy, which contains some interesting
facts concerning the primary history of the Perm Theological Seminary.
в составе конволюта. Практически все издания (восемь) — старообрядческие и датируются началом ХХ столетия. Одно издание, датируемое 1965 г., изготовлено баптистами. Восемь из девяти изданий уникальны, на настоящий
момент известны в единственном экземпляре. Шесть старообрядческих гектографированных изданий были изготовлены в Екатеринбурге старообрядцами белокриницкого («австрийского») согласия. Издательская деятельность осуществлялась в доме и на средства екатеринбургского купца Г. Н. Грачева. Издательской деятельностью руководил В. Г. Усов. Описанные в статье старообрядческие гектографированные издания содержат важный материал как для истории старообрядческого движения в целом, так и для истории старообрядчества на Урале. Изданный на гектографе в 1965 г. «Сборник духовных песен евангельских христиан-баптистов» представляет интересный образец
религиозного «самиздата» советской эпохи. Описание гектографированных изданий выполнено по методике, принятой в Лаборатории археографических исследований Уральского федерального университета (ЛАИ УрФУ). Описание сопровождается указателем пятых строк.
famous church figure, writer and thinker of the second half of the 17th century, the Siberian Metropolitan Ignatius (Rimsky-Korsakov), in the Siberian Diocese in the winter of 1694/1695. During his tour of the cities of Western Siberia, the bishop consecrated newly built churches, preached, communicated with the population, interceded for their needs before the secular authorities, established the veneration for Simeon of Verkhoturye, and arranged church affairs. Vladyka himself perceived his journey as apostolic. Travel was of great importance to the life of the diocese.
by the Holy Synod order of 1763 does not record any presence of the akathist. The emergence of Akathist can be dated between 1763 and 1795. Most likely it was closer to the last date. Perhaps the formation of Akathist is somehow connected with the widespread edition of the Life of Simeon Verkhotursky. Formed in the second half of the 18th century this Akathist was copied and widely disseminated. Soon Right Reverend Neophytos (Sosnin), Archbishop of Perm and Verkhoturye, sent it to the Holy Synod for approval, and it was ordered to publish Akathist with amendments. Editing of the akathist was carried out by archimandrite Gabriel (Lyubomudrov), rector of the Verkhotursky St. Nicholas monastery. In this work, the text of Akathist is given in its original form, without archimandrite Gabriel’s edit, and the introductory article provides an analysis of the corrections made. Another akathist
found in the archive file of 1825–1826 (Russian State Historical Archive. Stock 796. L. 107. Dos. 812) was compiled by Ioann Antonovich Popov, archpriest of the Shadrinsk Spaso-Preobrazhensky Cathedral. The article presents a reconstrusted biography of the author of Akathist; Appendix contains this Akathist, preserved in a single copy, as well as troparia to the saint compiled by the same author
of the Hieromonch Dorotheus” (edited in 65 chapters). Written in 1728–1729 (that is in 7237, according to the Old Believers’ tradition), this manuscript was made in the Pomorian tradition by a monk called Dosifey. Of particular interest is the pamphlet volume — a manuscript collection of the 1730–80’s , which in addition to the traditional works of Old Believer book publishing, contains a polemical essay of the Old Believers «Extracted from the book <…> about the church gathering and the communion of the Body and Blood of Christ» and «The word
of the holy monk Dorotheus about the commiseration of the soul and the memory of lives of the saints…», published in an edition, that differed from the traditional one included into the «Flower Garden…». The third manuscript of the 18th century is “The Book of Canons”, most of which has been lost. Among the manuscripts of the 19th century there are two Old Believers’ compilations: a collection of educational, canonical and statutory works, and a collection of works by monk-scimnik Maxim, the Ural Old Believer writer of the 18th century. The third compilation of the 19th century consisting, for the most part, of secular content (mainly of the poems written in the 18th–19th centuries), belonged to the priest Konstantin Startsov, who served at one of the rural parishes of the Vyatka diocese in the 19th century. The compilation is particularly
helpful in terms of characteristics of the reading interests of Orthodox clergy in the first half of the 19th century. Manuscripts of the 20th–21st centuries are of great value for the description of religious life during this period. The collection copied in 1953 contains verses of N. A. Nekrasov and some liturgical texts, among which the most interesting is the “Penitential canon of the fallen, and then repented monk”, translated into Russian by archimandrite Amphilochius (Tumsky; died in 1868). Two manuscripts containing religious verses of an unknown author
and a collection of akathists in Russian and Chuvash are also described.
of the Southern Urals and the Trans-Urals in the second half of the 19th century and the first quarter of the 20th century. During this period there was an active discussion within the Pomorian Soglasie concerning possibility to enter into marriage without any priest’s blessing («unblessed» — the marriage that was not performed by a priest). Part of the Old Believers considered such marriages to be legal, while the other part disagreed. The polemic on this issue within the Soglasie resulted in a split among the supporters of the «unblessed» marriages. Part of the Old Believers, who followed the Ozersk Council of June, 29, 1875 took the position of obligatory re-baptizing of the Fedoseevtsy and Filippovtsy representatives as they refused «unblessed» marriages. Later the practice of re-baptizing was extended to the Pomortsy, who did not accept «unblessed» marriages. This position failed to win universal recognition and became the reason for polemics within the Soglasie. Numerous councils of Old Believers discussed the issue. The article summarizes information about these councils and takes into account the revealed lists of resolutions of the Old Believers’ councils and the lists of polemical and historical works, concerning these councils. Information about the cathedrals is presented in chronological order. The article provides data regarding the Old Believer meetings, the number of participants, the names of some leaders of the council meetings. Brief information about the contents of the conciliar decrees is given. Conciliar decisions and Old Believer works are interesting sources on the history of religious consciousness of Russian peasants — Old Believers. Information about Old Believers’ writings, historical and polemical, dedicated to cathedrals is given. Data on manuscripts of conciliar decisions, which are kept in the manuscript collection of the Laboratory of Archeographical Research of the Ural Federal University named after the First President of Russia B.N. Yeltsin, are given.
theology as a scientifi c specialty offi cially. It means that now theologians can get degrees of Doctors
ринбургских богословов. Мы издаем свой
научно-богословский журнал – «Вестник
Екатеринбургской духовной семинарии»,
он входит в базу РИНЦ. В августе текущего
года наш журнал был включен в Европей-
скую реферативную базу по гуманитарным
и социальным наукам (ERIH PLUS). То есть
определенное поступательное движение
в нужном направлении в Екатеринбурге уже
есть.
Беседовала Ольга Иванова
14
ГОСТЬ НОМЕРА
and Candidates not only in spiritual, but also in state scientifi c and educational organizations. Russian
Orthodox Church has fought for including theology in nomenclature of High Attestation Commission
during the last years. Why does the church need it? Does our country need it? What is the difference
between religious studies and theology? What job places can be hold by theologians? Does theology
have a future in Russia? In order to discuss all these topics we have invited Peter Mangilev, the
archpriest, Candidate of History, provost of Yekaterinburg spiritual seminary. Our guest believes that
in the educational space of pre-Revolutionary Russia theology occupied a signifi cant place. There
weren’t theological faculties at social universities, but there were four spiritual academies; besides
some disciplines related to theology were taught at some faculties. Then the long period of atheistic
dictate had come. Today, in our society and scientifi c sphere we can see renaissance of theology, and
that is why theology was included in the offi cial list of scientifi c disciplines. Social principle, as Peter
Mangilev asserts, is not violated in this case. In mass mind the word “social” is taken as a synonym
to the word “atheistic”. It is defi nitely wrong. “Social” means non-clerical, deprived of religious and
atheistic ideas.
the Library of the Ekaterinburg Theological Seminary Library. All these books, except one,
had been published prior to 1830.
The publication contains information about 40 entries. Ten of them were printed in the 18th
century, whereas another 29 in the 19th century, which gives us the general number of 36
items, because some entries were compiled into a single book. There is also a periodical edition
of 1823, two books in Latin (from the 18th and the 19th centuries) and a lithographical edition
of 1839 — the collection of Biblical translations made by the archpriest Gerassim Pavskiy.
The introductory article is devoted to the most interesting editions and includes some information
about the former owners of the books, like Archimandrite Lavrentiy (Kordet), priest
Vassiliy Udintsev, Fr. Andronik Lyapustin et al. Besides the bibliographical description, the
Catalogue also describes various types of the book-binding and reproduces the hand-written
marginal notes on the book pages. The Appendix provides a reader with a preface to the Book
of Arithmetical Problems compiled by Aleksey Vishnevskiy, which contains some interesting
facts concerning the primary history of the Perm Theological Seminary.
The academic journal issued by Ekaterinburg Theological Seminary publishes materials and research articles on theology, church history and related disciplines, extracts from the protocols of the seminary academic council meetings, reviews and comments on the diploma papers of the seminary students, reviews and bibliographical notes on new research in the area of theological studies. The journal is addressed to teachers and students of religious schools, historians, theologians, philosophers and all those interested in the above mentioned topics.
Издание предназначено богословам, историкам, филологам и всем интересующимся.
Издание предназначено богословам, историкам, филологам и всем интересующимся.
Содержание
Кирилл, митрополит Екатеринбургский и Верхотурский. Слово к читателям
РАЗДЕЛ I. РУССКАЯ ЦЕРКОВЬ В XX ВЕКЕ: ПОДВИГ НОВОМУЧЕНИЧЕСТВА И ИСПОВЕДНИЧЕСТВА
Аркадий (Логинов), иером., Иванова О. В. Особенности покаянных паттернов по материалам рукописных религиозных текстов 1940–1970 гг. из собрания Музея святости, исповедничества и подвижничества на Урале в ХХ в.
Буткина С. Г. Отношение шадринского протоиерея Николая Буткина к революционным событиям 1917 года
Ващенко Г. С., Богданова А. А. Воспитание почитания новомучеников в воскресных школах Екатеринбургской епархии
Домника (Коробейникова), игум. «За бесчестие — венцы; за темницу — рай»... Граф И. Л. Татищев и К. Г. Нагорный: подвиг веры и верности
Кияшко Н. В. Репрессии как инструмент борьбы против православного духовенства и мирян в 1920-е годы
Мазырин А. В., свящ. Исторические уроки эпохи гонений на Русскую Православную Церковь: обновленчество как альтернатива мученичеству и исповедничеству
Маркелов А. В. «Даниловский» период жизни архиепископа Пахомия (Кедрова) в 1923–1925 гг.
Николай (Шишкин), игум. Феномен появления христианских мучеников и исповедников в России XX века: социально-исторический, богословско-философский и агиологический аспекты
Полетаева Е. А. Рукописные «Выписки из Добротолюбия» архимандрита Ювеналия (Килина)
РАЗДЕЛ II. БОГОСЛОВИЕ В ИСТОРИИ, ОБЩЕСТВЕ, ИСКУССТВЕ И КУЛЬТУРЕ
Давыдов О. М. Православная новелла: к определению жанра
Дьячкова Н. А. Диалогизация в проповедях Святейшего Патриарха Кирилла
Зырянов О. В. Сознание русской классической литературы в свете культурно-философских детерминант национального мира
Клавдиан (Меньшиков), иерод. Воззрения на земную (государственную) власть христианских апологетов II–III вв.
Конышева Л. К. Взаимосвязь государственной идеологии с мировоззрением граждан России XX–XXI вв.
Макаров Д. И. Роман Якобсон и византийско-славянская философия языка: дополнение к теме
Мосин А. Г. Об одном антропонимическом феномене: фамилии Попов и Пономарев на Урале и за его пределами
Парамонов И. Ф., свящ. Религиозное образование: ценностно-смысловое построение региональной образовательной практики
Погорелов С. Т. Проблемы преподавания религиозной культуры в современной России в условиях постмодерна
Пращерук Н. В. Аскетический опыт самопознания и проблема творчества: о повести Е. Домбровской «Весна души. Страницы жизни рабы Божией Анны»
Рыжкова Г. С. Истоки богословского персонализма в России
Федотова Е. А. Библиотека как площадка духовно-нравственного воспитания (из опыта работы Центра депозитарного хранения ГАУК СО «СОУНБ им. В. Г. Белинского»)
Шалина И. В. Речевое взаимодействие в православной среде: к проблеме поиска коммуникативной нормы
Щепёткин А. В., диак. Исправленное издание Октоиха 2011 г.: сравнение его с прошлыми изданиями, перспективы на будущее
РАЗДЕЛ III. ЦЕРКОВЬ В ИСТОРИИ РОССИИ И УРАЛА
Акишин С. Ю. Об авторстве «Дневника воспитанника Астраханской духовной семинарии» (ОР РНБ. Ф. 253. Д. 782). А. А. Нартов или А. А. Дмитриевский?
Глинских С. С., свящ. Обстоятельства назначения основных членов второй Иерусалимской Русской духовной миссии в 1857 г.
Давиденко Д. Г., Никулин И. А., свящ. О последних днях и кончине сибирского митрополита Игнатия (Римского-Корсакова): новые материалы
Костромин К. А., прот. Крещение Руси в отечественной историографии до и после 1917 года
Кустова Е. В. Солдат, архивариус, наставник: страницы жизни вятского архимандрита Максимилиана (Иконникова)
Пыльцын Ю. С. К вопросу о монархических настроениях горцев Кавказа в гражданскую войну
Ситникова Н. М., Безродин В. А. К вопросу о походных полковых церквях в конце XIX — начале ХХ вв.
Сухова Н. Ю. Прикровенный период развития исторических методов в литургике (1810–1860‑е гг.)
Чибисова А. А. К вопросу об историко-каноническом обосновании автокефалии Польской Церкви 1924 года
РАЗДЕЛ IV. ТРАДИЦИОННАЯ КНИЖНАЯ КУЛЬТУРА И ИСТОРИЯ СТАРООБРЯДЧЕСТВА
Ануфриева Н. В. Лицевые старообрядческие рукописи нравоучительного характера: редакции и стилистические особенности (на примере отдельных списков книжных собраний Урала и Русского Севера)
Безгодов А. А. Староверы-странники в Верещагинском районе Пермской области в 1920-х — 1930-х годах
Белобородова И. Н. Сакральные ландшафты в локальных культурах Европейского севера России (по материалам житийной литературы)
Боровик Ю. В. Старообрядческое пространство Екатеринбурга: вторая половина XIX в.
Мангилёв П. И., прот. О дате старообрядческого Невьянского «собора на безпоповщину»
Мельников И. А. Старообрядческие писатели XVIII в. Алексей Самойлов и Григорий Яковлев среди выпускников новгородской духовной семинарии
Михеева А. А. Роль учителя в обучении богослужебному пению у беспоповцев Вятки: традиция и современность
Романюк Т. С. Роль старшинской верхушки в распространении единоверия и Православия на территории Уральского казачьего войска в первой половине — середине XIX в.
РАЗДЕЛ V. КОНФЕССИОНАЛЬНАЯ ЖИЗНЬ СТАРОГО ЕКАТЕРИНБУРГА (ПО МАТЕРИАЛАМ МЕТРИЧЕСКИХ КНИГ)
Бахарев Д. С. Метрические книги Вознесенского прихода Екатеринбурга: характеристика и перспективы использования источника
Вишневская А. В., Главацкая Е. М. Конфессиональная жизнь православного прихода г. Екатеринбурга в начале XX в. (по материалам метрических книг церкви во имя святой великомученицы Екатерины)
Заболотных Е. А., Главацкая Е. М. Последний путь: метрические книги польского католического прихода г. Екатеринбурга в конце XIX — начале XX вв. (раздел о смертях)
Сведения об авторах
The book is aimed at a wide range of readers interested in Russian history and culture.