The church schism is a tragedy of the Russian people. Presentation on the topic "church schism" Studied literacy, read books
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1.Filaret, who became patriarch in 1619, received the title of Grand Patriarch of the Great Sovereign of the Great Monarch of the Grand Duke
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2. The educator of Tsar Alexei Mikhailovich and his closest assistant was the boyar Streshnin Morozov Miloslavsky Naryshkin
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3. The last Zemsky Sobor took place in 1555 in 1653 in 1700 in 1658
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4. Throughout the 17th century, the power of the Tsar in Russia was transformed from estate-representative into a Limited Monarchy, Parliamentary Monarchy, Absolute Monarchy, Parliamentary Republic
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04/28/2016 Church schism in the 17th century. History of the Fatherland Lesson 7
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1. The Church after the Time of Troubles.
The Troubles led to contradictions among the clergy; Patriarch Ignatius supported False Dmitry I, Hermogenes-V. Shuisky, Philaret-False Dmitry II. In 1619, Filaret returned to Moscow from Polish captivity and the Church Council elected him as the new Patriarch of All Rus'. Filaret actually became the 2nd king and was able to strengthen state power, but he could not resolve issues related to the church. N. Tyutryumov. Portrait of Patriarch Filaret.
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2.Church reform.
In the mid-17th century, many errors accumulated in Russian books and rituals. Patriarch Joseph wanted to carry out reforms according to ancient Russian books, and Alexei Mikhailovich - according to Byzantine ones. In 1652, Nikon became the new patriarch, and he carried out a reform: baptism with not 2, but 3 fingers, bows from the waist instead of bows to the ground, books and rituals were corrected according to Byzantine models. A. Ivanov. In times of schism.
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3.The struggle between secular and ecclesiastical authorities.
Having received power over the believers, Nikon came up with the idea of the primacy of church power and proposed dividing it according to the example of Mikhail Fedorovich and Philaret. The Tsar stopped visiting the Patriarchal Assumption Cathedral. The offended Patriarch refused the Tsar’s blessing and, declaring the resignation of Patriarchal powers, retired to the New Jerusalem Monastery. Patriarch Nikon.
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4.Church council 1666-1667
In 1666, the tsar invited 4 eastern patriarchs to Moscow and arranged a trial of Nikon. He was convicted, defrocked and sent to prison in a monastery. The Council condemned the opponents of the reform and handed over their leaders to the hands of secular authorities. This led to the Schism of the Russian Orthodox Church. Nikon's deprivation of the Patriarchal dignity at the Council. Unknown artist. (19th century).
It took three centuries of persecution for the old rites to be recognized as salutary and pious.
Holy and unexpectedly cursed Rus'
More than three hundred years ago, Russia professed one Christian, Orthodox faith and constituted a single Orthodox Church. There were no schisms or discord in the Russian Church at that time. For more than six centuries, beginning with the baptism of Rus' in 988, the Russian Church enjoyed inner peace and tranquility. It shone with a numerous host of Orthodox saints, miracle workers, saints of God, and was famous for the splendor of its churches and many holy monasteries. The Russian people amazed foreigners who came to Russia with their faith, piety and piety. His prayerful exploits delighted and surprised them. Russia was truly Holy Russia and rightfully bore this sacred title: holiness was the ideal of the Russian pious people.
But it was precisely at this time, when the Russian Church reached its greatest greatness, that a schism occurred in it, dividing all Russian people into two halves - into two Churches. This sad event occurred in the second half of the 17th century during the reign of Alexei Mikhailovich Romanov and the patriarchate of Nikon. Supporters of reforms and their followers began to introduce new rituals, new liturgical books and rites into the Russian Church, and establish new relationships with the Church, as well as with Russia itself, with the Russian people; to root other concepts about piety, about church sacraments, about hierarchy; to impose on the Russian people a completely different worldview, a different attitude.
All this caused a church schism. Opponents of Nikon and his innovations began to be called an offensive nickname - “schismatics”, and all the blame for the church schism was blamed on them. In fact, the opponents of Nikon’s innovations did not commit a schism: they remained with the same, old faith, with ancient church traditions and rituals, and did not change anything in their native Russian Church. Therefore, they rightly call themselves Old Believers, or Old Orthodox Christians. Afterwards, they were given and generally accepted secular (not church) name - Old Believers, which speaks only of some of the appearance of the Old Belief and does not in the least determine its inner essence.
How they began to walk against the sun, or “against Christ”
Nikon began changes in the ranks and rituals of the Church with the abolition of two-fingered and replacing it with three-fingered, which existed around the 15th century in Greece. Whereas the Moscow Council of the Hundred Heads (1551) determined: “If anyone is not marked with two fingers... let him be damned.” Over time, pouring baptism became firmly established in practice, despite the fact that the 50th Apostolic Canon commands baptism only through complete immersion. Instead of the pure (double) use of the word “hallelujah,” its triple (triple) use was introduced. The procession of the cross, which had previously been performed in the direction of the sun ("according to the sun", as if behind Christ, Who personified the sun), now began to be performed in the opposite direction (against the sun). If earlier the Divine Liturgy was served on seven prosphoras, then later they began to serve on five. But the most terrible phenomenon of the reform was the imposition of curses and anathemas on the old rites and rituals and on the people adhering to them (councils of 1665-1666). The Orthodox people did not expect that all Russian saints: Sergius of Radonezh, Zosima and Savvatiy of Solovetsky, Anthony and Theodosius The Pecherskys, Alexander Nevsky and other saints of God who lived before the 17th century will also indirectly fall under these oaths. After all, they were baptized with two fingers and prayed in the old way.
With the help of Greek clergy of very dubious competence in knowledge of the Slavic language, the so-called book right was carried out. All liturgical books were subjected to this law (the Old Believers would later call this law corruption). Even the name of our Savior began to be written and pronounced in a new way. Instead of the Slavic spelling of Isus with one letter “and”, the Greek form of this name with two was introduced - Jesus. From the Creed, in the place where it talks about the Holy Spirit, the word “true” was excluded (the old version: “And in the Holy Spirit, the true and life-giving Lord...”)
Seventeenth century - chain and loop
After his departure from the patriarchal throne, while in monastic confinement, Nikon himself recognized the inappropriateness of book law. But the ruthless flywheel of split that he launched was already irreversible. The official church and civil authorities did not leave the people the right to choose. Anyone who did not accept church reform was effectively declared outlaw. Disobedience to royal and patriarchal authority was punishable by exile, torture and execution. History has brought to us the names of many sufferers for the old faith. But the most famous of them are the noblewoman Theodosius Morozova (Reverend Martyr Theodora) and the holy martyr Archpriest Avvakum. Over time, resistance to reforms became widespread. The monks of the Solovetsky Monastery stubbornly did not want to accept new rites and rituals and pray according to new books. They openly expressed their protest. Troops were sent to quell the rebellion. The monastery held off the siege for eight (!) years, and only through the betrayal of one of the monks, the archers, breaking into the walls of the monastery, carried out a bloody reprisal against the rebellious brethren.
As the modern Old Believer poet Vitaly Grikhanov will accurately say:
"The seventeenth century - fishing nets,
Seventeenth century - chain and loop"
This period can be characterized as the flight of the Church into deserts and forests. By going to remote places and setting up their settlements there, the Old Believers tried to preserve not only their own lives, but also the purity of their faith. Gradually, these settlements were transformed into Old Believer centers: among them Starodubye (Belarus), Vetka (Poland), Vyg, Irgiz, Kerzhenets (by the way, hence another name for the Old Believers - Kerzhaks). Many perceived these times as apocalyptic. There was an assertion that church piety had finally fallen, the Antichrist had reigned in the world, and there was no true priesthood left. From here a trend called priestlessness began to develop.
The Bespopovites did not have priests and the main liturgical rites (baptism, burial, conciliar prayer, confession) were performed by simpletons - laymen. Another part of the Old Believers, without recognizing or justifying this extreme, according to the existing canonical rules, secretly accepted the sympathetic priesthood from the patriarchal New Believers Church, thereby preserving all church sacraments, except for consecration. Ordination, that is, ordination to the priesthood, could only be performed by a bishop, but by that time there were no Old Orthodox bishops left. Some accepted the patriarchal innovations, others perished in exile and prison.
Restoring the Hierarchy
Being nourished by fugitive priests, the Old Believers still wanted to find a bishop for themselves and thereby restore a full-fledged three-rank hierarchy. Not trusting the Russian bishops of the Patriarchal Church, the Old Believers began to look for a candidate for priestly service in the East. The literate, well-read monks Pavel (Velikodvorsky) and Alimpiy (Zverev) were chosen for this mission. After many years of travel and deputations, the choice fell on Metropolitan Ambrose of Bosno-Sarajevo. Paul and Alimpy very scrupulously studied the question of the baptism of Metropolitan Ambrose, his ministry and whether he was banned. At that time, in the forties of the 19th century, he was in Constantinople, was on staff and served under the Patriarch of Constantinople. After many conversations with Russian Old Believers, Ambrose, not finding any heretical errors in the old Russian confession, without violating the canonical rules of the Church, decided to become an Old Orthodox bishop.
Since in Russia the Old Believers were forbidden to have their own bishop, it was decided to establish the department on the territory of Austria-Hungary in the village of Belaya Krinitsa (now Ukraine). Thus, in October 1846, in the Assumption Cathedral of the Belokrinitsky Monastery, the rite of joining Metropolitan Ambrose to the Old Believer Church took place. This is where the name of the hierarchy came from - Belokrinitskaya. He joined the existing rank of metropolitan with the second rank through chrismation (in the Belokrinitsky monastery a little of the peace of pre-Nikon consecration is still preserved).
From the "golden age" to modern times
The Famous Highest DecreeIn Russia, for a long time, significant restrictions and prohibitions were in effect in relation to the Old Believers. They were not allowed to openly profess their faith, have their own educational institutions, and they could not occupy leadership positions in the then imperial Russia. Catholics, Protestants, Muslims and Jews were in incomparably better conditions. They had all the rights of citizens of Russia, and the Old Believers, the original Russian people, the guardians of ancient piety, were outcasts in their land. But on the eve of Easter 1905, the Highest Decree “On strengthening the principles of religious tolerance” was issued, in which, among other things, Emperor Nicholas II emphasized that the Old Believers “have been known from time immemorial for their unwavering devotion to the throne.”
From this time on, the so-called “golden” period of the Old Believers began. Parish and public activities are intensifying, new bishopric departments are being established, and educational institutions are opening. In just twelve years (until 1917) more than a thousand Old Believer churches were built in Russia. All this happens thanks to the colossal potential, unspent over the years of centuries-old persecution, thanks to natural hard work, ingenuity and acquired experience of survival in the most difficult conditions.
Despite the favor of the tsarist authorities, the Synodal Church did not seek to recognize the Old Believers. Only in 1929 did the Synod decide to abolish all oaths on old rituals “as if they had not happened,” and the rituals themselves were recognized as saving and pious. In 1971, at a local council of the Russian Orthodox Church, this decree was confirmed.
Lesson plan 1. Nikon's reforms and the schism in the Russian Orthodox Church 1.1. Prerequisites and reasons for the reforms 1.1. Prerequisites and reasons for the reforms 1.2. The essence of the reforms 1.2. The essence of the reforms 1.3. Patriarch Nikon 1.3. Patriarch Nikon 1.4. Archpriest Avvakum 1.4. Archpriest Avvakum 2. Old Believers
The most important dates of 1654 - the beginning of the schism in the Russian Orthodox Church - the Solovetsky Uprising
Test 1. The schism in the Russian Orthodox Church occurred in a) 15 in b) 16 in c) 17 in 2. The name of Patriarch Nikon is associated with a) the church schism 17 in b) the establishment of the patriarchate in Russia c) the organization of the Holy Synod 3. Old Believers in Russia arose as a result of a) a church schism b) a movement of heretics and freethinkers c) the influence of the reform movement in Western Europe
Checking the test 1. The schism in the Russian Orthodox Church occurred in a) 15 in b) 16 in c) 17 in 2. The name of Patriarch Nikon is associated with a) the church schism 17 in b) the establishment of the patriarchate in Russia c) the organization of the Holy Synod 3. Old Believers in Russia arose as a result of a) a church schism b) a movement of heretics and freethinkers c) the influence of the reformation movement in Western Europe 4. Dissenters were called: a) heretics-freethinkers b) opponents of the church reforms of Patriarch Nikon c) reformers 5. The reforms of Patriarch Nikon led to : a) strengthening the position of Patriarch Nikon b) creating a unified Orthodox Church c) church schism
Patriarch Nikon and Tsar Alexei. Fragment of an icon of the 17th century The initiators of the reforms that led to the schism of the Russian Church were Tsar Alexei Mikhailovich () and his “co-friend” Patriarch Nikon ().
Nikita took monastic vows from Eleazar and took the monastic name Nikon. In 1639, for unknown reasons, Nikon quarreled with his mentor and left the monastery, setting off by sea towards the mouth of the Onega. The second and last time in his life Nikon visited Solovki in 1652, when he went there to retrieve the miraculous relics of the Moscow Metropolitan Philip. Upon returning to Moscow, Nikon was made patriarch. Solovetsky Monastery
Patriarch Nikon was the only Russian hierarch who had his own coat of arms. The poetic inscription on top of the coat of arms: “Whenever we look at the seal of this faithfulness, we liken the Great Shepherd to everyone.” Below is the interpretation of the coat of arms: “The right hand, the lamp, the key, the Gospel, the Image of the Ways, the cross, the rod, the beginning.” On the sides of the coat of arms are the capital letters of Nikon's title: Nikon, by the Grace of God, the Great Sovereign, His Holiness Archbishop of Moscow and All Great and Little and White Russia, Patriarch.
One of the signatures of Patriarch Nikon: “Nikon, by the grace of God, is the Archbishop of the reigning city of Moscow and all Great, Little and White Russia, Patriarch.” During the period of his greatest power, Nikon signed himself as follows: “Nikon, by the grace of God, great lord and sovereign, archbishop of the reigning great city of Moscow and all Great, Little and White Russia and all the Northern countries and Pomoria and patriarch of many states.”
Miter. Gift from Tsar Alexei Mikhailovich and Tsarina Maria Ilyinichna to Patriarch Nikon in the years. Being a passionate admirer of everything Greek, Nikon wanted to bring Russian liturgical practice as close as possible to the new rites of the Christian East.
Patriarch Nikon. Grosse O. To destroy the historically established ritual differences, a reform was launched that led to a split. The Patriarch dreamed that after its completion the Russian Church would be similar to the Greek Church in everything and he, Nikon, would become an ecumenical patriarch, an Orthodox pope.
During the Great Lent of 1653, All-Russian Patriarch Nikon sent his decree (“memory”) to Moscow churches on the introduction of the sign of the cross with three fingers and the abolition of prostrations during worship; a four-pointed cross was declared a symbol of the cult instead of an eight-pointed one, etc. A significant part of the lower Russian clergy, seeing in the innovations a betrayal of patristic antiquity, opposed the reforms of the patriarch. Church schism
Edition of the Acts of the Moscow Council of 1654. To give his undertakings greater authority, Nikon convened a church council in Moscow in 1654, which agreed to the introduction of new rituals and the right of Russian liturgical books according to modern Greek ones.
The only representative of the higher clergy who openly dared to speak out against the patriarch’s reforms was Bishop Pavel of Kolomna and Kashira. But he severely paid for his disagreement with the first hierarch: Nikon personally beat the rebellious bishop, threw him into prison, and then exiled him to Lake Onega to the poor Paleostrovsky monastery, from where the bishop was transferred under stricter supervision to the Nizhny Novgorod Khutynsky monastery, where in 1656 he was killed by order of the patriarch.
Among the opponents of Nikon's innovations were the brethren of the famous Solovetsky Lavra. In 1657, when new liturgical books were brought to Solovki, the monks, having gathered for the council, refused to serve in a new way. Solovetsky Monastery. Transfiguration Cathedral
Solovetsky Monastery. Korozhnaya Tower From that moment on, the monastery began to confront the supreme secular and ecclesiastical authorities. The king's envoys constantly came to the monastery, calling on the brethren to submit and accept the reform. However, the monks steadfastly adhered to the traditions of their fathers and preferred death to betrayal of antiquity.
Solovetsky Monastery. Embankment of the Holy Lake In 1668, when the tsarist army approached, sent to destroy the monastery, the monks locked themselves in the monastery: this is how the famous “Solovetsky sitting” began. The archers repeatedly tried to storm the monastery, but all attempts remained in vain, until in January 1676 the traitor monk Theoktist showed the besiegers a secret passage
As a result of the Schism, the Russian people were divided into two confessional groups: Old Believers and New Believers. Both groups produced extensive and distinctive apologetic literature. Old Believer writers, in numerous works, proved the antiquity of the church rite, abolished by Patriarch Nikon, and found theological justification for their resistance to innovation. Their opponents, the New Believers, on the contrary, justified Nikon’s reforms and tried to convince the Old Believers of the heresy and fallibility of their views.
Book of “Works” of Patriarch Nikon: “objection, or Ruin against questions and answers...”, “Spiritual instructions to a Christian”, “Spiritual testament”, correspondence; descriptions of his beneficial works in the church, social and other spheres of life, miracles of medicine, religious and philosophical views and systems of theology, architectural and artistic heritage of the Iveron Valdai, New Jerusalem and Resurrection monasteries, judicial affairs, etc. Works of Nikon, Patriarch M. : Publishing house Mosk. unta, 2004.
One of the first images of the eastern part of the Patriarchal Chambers with the house church built by Nikon. Miniature from 1673. Nikon’s obstinacy led to strange antics in his behavior: he renounced the patriarchate, and then announced his return: “I came down from the throne without being persecuted by anyone, now I have come to the throne without being invited by anyone.”
The former ruler was exiled to the Ferapontov Monastery. Despite his status as a prisoner, Nikon enjoyed relative freedom in the monastery. After the death of Alexei Mikhailovich in 1676, Nikon was transferred under stricter supervision to the Kirillo-Belozersky Monastery. Ferapontov Monastery
Nikon stayed in the Kirillov Monastery for several years, until Tsar Fyodor Alekseevich allowed him to return from exile. However, Nikon died on the way to Moscow. Death overtook him in Yaroslavl on August 17, 1681 at four o'clock in the afternoon. Kirillo-Belozersky Monastery
Avvakum was born in 1620 in the Nizhny Novgorod region, in the family of a rural priest, and at the age of 24 he was ordained priest. The young priest, distinguished by his strict piety and stern character, was sincerely loved by some, while others hated him fiercely. Seeing Nikon's reforms as a betrayal of ancient Orthodoxy, Avvakum opposed the innovations and began to urge the people not to submit to the innovations.
For this sermon, he was repeatedly imprisoned and exiled to Siberia, where Avvakum and his family endured inhuman hardships and torments. But nothing could break the “archpriest-hero.” In 1666, Avvakum, together with several of his closest like-minded people, was exiled to the polar town of Pustozersk, where, sitting in an earthen prison (for 15 years), he wrote his famous “Life” - an outstanding monument of Russian literature.
The architectural ensemble of the Resurrection New Jerusalem Monastery was founded in 1656 by Patriarch Nikon. The monastery was supposed to become the center of Holy places created near Moscow “in the image and likeness” of the Holy places of Palestine, associated with the events of the earthly life of Jesus Christ. In accordance with the plan, some sub-monastery villages, surrounding hills and valleys received appropriate names. In particular, the Istra River began to be called the Jordan. Almost on its bank, a skete () with the Church of the Epiphany was built for the patriarch. New Jerusalem
Resurrection Cathedral. The central structure of the entire complex of “Moscow Region Palestine” is the Resurrection Cathedral, conceived and built as a topographic copy of the Church of the Holy Sepulcher in Jerusalem. The grandiose cathedral reproduces the main Christian shrines: the place of Christ’s execution, the place of his burial and Resurrection, the place of the discovery of the Lord’s Cross.
Resurrection Cathedral. Rotunda. The Resurrection Cathedral was built in two stages. From 1658 to 1666 The founder of the monastery himself supervised the construction work. In 1666, construction work was stopped due to the disgrace that befell Patriarch Nikon. The temple was completed from 1679 to 1685. In 1681, Patriarch Nikon was buried in the chapel of the Beheading of John the Baptist near Golgotha.
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