The article is devoted to the study of two historical events which took place in the Old Believers village of Klimoutsy in the Austrian Bukovina in the 1870s-1880s. This is the movement of the Bespopovtsy - Pomortsy for returning to Russia and joining them to the Orthodox Church on the rights of the Edinoverie. The problem of returning to the historical homeland is always relevant and timeless; its study provides invaluable and always in-demand historical experience. The article clarifies the causes of the movement for re-emigration among the Bespopovtsy, the conditions of resettlement put forward by them and the counter conditions of their reception and settlement in Russia put forward by the Russian government; the attitude of officials of various departments and primarily of the Russian consul in Bukovina to this problem.

Movement for the transition to the Edinoverie developed in parallel among the Bespopovtsy was a unique phenomenon for foreign Old Believers. The article explores all its stages: from its origin to the creation of the Edinoverie's parish in Klimoutsy and further – its fate in the XX - early XXI century, the role of the missionary Paul of Prussia.

The work is written mainly on archival documents extracted from the Russian State Historical Archive and the Archive of the Foreign Policy of the Russian Empire. In addition, the field material collected by the author in the village of Klimoutsy (Romania) in 2017 has been involved.

Due to the absence of the Bespopovtsy’s political demands and their willingness to join the Orthodox Church on the rights of the same faith the conflict between this group of Old Believers and the Russian state was removed, and with it, all obstacles on the way of migrants to their homeland were liquidated. The author sees the reasons for the failure which resulted in the re-emigration in the unjustified delay in the process of discussion and decision-making by Russian officials, and in the fact that the conditions for the resettlement of Bespopovtsy to Russia approved by the Committee of Ministers did not meet the expectations of the settlers.

Keywords:

Old Believers-Pomortsy, re-emigration, Edinoverie, Klimoutsy, Bukovina, Russia, Ministry of Foreign Affairs, Consul Kira-Dinzhan, Pavel of Prussia

Svetlana A. Inikova – Candidate of Sciences in History, Leading Researcher,
ORCID: https://orcid.org/0000-0002-4925-8817, e-mail: ovis2@yandex.ru.

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By the summer of 1941, everything indicated that the Russian Orthodox Church was finishing its last months, if not days. Two decades and more of total persecution by the militant atheists in power had brought it literally “to its last stand”. The vast majority of Orthodox churches were closed, ruined, desecrated, or even demolished to the ground. According to some reports there were only two active churches for the entire vast territory from the TransUrals to the Pacific Ocean. The situation was no better with the clergy. Many thousands of them in earlier years were either shot or sent to camps (in fact, to a slow death), and those who remained free were forced to abandon their church ministries...

But suddenly there came a turning point marked by the exact date - June 22, 1941, when the attack on the Soviet Union by Nazi Germany began the Great Patriotic War which raised the question of the very existence of our country and its multinational people.

In this situation the authorities had involuntarily to think about muting internal divisions. The fight against religion was quickly curtailed, and in the end (two years later) the Orthodox Church was given "most favored treatment"...

The clergy en masse took a patriotic stand from the early days of the war forgetting all past offenses and fully embracing the slogan "Everything for the front, everything for victory”. Some of its representatives fought with dignity in the ranks of the active army, others worked selflessly on the home front and those in church service (very few of them at first, but then their number grew steadily) were everywhere collecting funds for the defense. And their contribution to the Victory was greatly appreciated by the Soviet government; for the first time since 1917 clergy received government awards...

In this article it is provided a comprehensive look at the activities of the Russian Orthodox Church during the Great Patriotic War within the borders of the "Great Urals" (and the territories surrounding it). Along with a synthesis of materials previously published the composition of the clergy serving at that time in a number of Ural regions was analyzed for the first time on the basis of the Ural Church-Historical Society database which, in particular, allowed to conclude about its multiple quantitative reduction and a sharp decline in qualitative level in comparison with the pre-revolutionary period.

Keywords:

Russian Orthodox Church, clergy, Great Patriotic War, Urals, fundraising for the defense

 Andrei V. Pecherin – Candidate of Sciences in History, Researcher Department of Church
History and Philology, ORCID: https://orcid.org/0000-0003-1456-6905, e-mail: epds_arhiv@mail.ru.

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The article is devoted to the problem of preservation/loss of religious objects in the Soviet and post-Soviet times on the territory of the Komi-Permyak District. The policy of looting churches and destruction of religious objects was adopted by the state since the beginning of the establishment of Soviet power in Russia At the same time the people reacted to these events in different ways, there were attempts to save both domestic and temple icons. These processes remain poorly studied since in historical science this topic has been under a ban for a long time. The relevance of the research is related to the increasing scientific interest in the issues of religiosity, the study of cultural and ethnic values. The goal of the study is to reveal and describe the processes of loss/conservation of icons on the territory of the Permian Komis' settlement during the 20th - early 21st centuries. The research is based on methods of oral history, memory study and folklore. The main sources were records of conversations with residents of Permian Komi settlements as well as observations of the author. In different years of the considered period certain "challenges", which became a threat to the preservation of icons, are mentioned. The closure of religious buildings, the persecution of believers and the exclusion of religious items from museum collections is only some of these challenges. There were people who, for ideological reasons, supported acts of destruction of icons; and there were also defenders and guardians of religious values. In cases of encroachment by the authorities on the images the way to save them was to steal these images from places of storage, hide them in houses, outbuildings, and in the ground. Until now there is a partial preservation and maintenance of folk customs related to icons. Most of the traditions contributed to the preservation of the images in the family homesteads and in the family circle. Stories about the abuse of icons or their salvation are known, as a rule, to a narrow circle of the local community. Many of the texts are characterized by laconic and fragmentary description of the events that took place.

Keywords:

Permian Komi District, Permian Komi, oral history, historical memory, veneration of icons, destruction of icons, rescue of religious values, folk religious traditions

Tatyana G. Goleva– Candidate of Sciences in History, Senior Researcher,
ORCID: https://orcid.org/0000-0003-4462-0474, e-mail: golevat@yandex.ru.

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26. Nasledie Parmy. Katalog k stoletiiu Komi-Permiatskogo kraevedcheskogo muzeia imeni P.I. Subbotina-Permiaka [Heritage of Parma. Catalogue for the centenary of the Komi-Permian Museum of Local Lore named after P.I. Subbotin-Permyak]. Kudymkar, Perm, Pushka, 2021,155 p.

27. Agafonov P.N. Permskaia eparkhiia v 20-e gody XX veka [Perm Diocese in the 20s of the XX century]. Vekhi khristianskoi istorii Prikam'ia. Materialy chtenii, posviashchennykh 540-letiiu kreshcheniia Permi Velikoi. Perm, 2003, pp. 69–83.

28. Viatkin V.V. Sovetskii tip gosudarstvenno-tserkovnykh otnoshenii. Kurs na razrushenie tserkvi (1917–1939 gg.) [The Soviet type of state-church relations. The course for the destruction of the church (1917-1939)]. Vestnik Tomskogo Gosudarstvennogo Universiteta, 2009, no. 322, pp. 92–94.

29. Rasporiazhenie Prezidenta Rossiiskoi Federatsii ot 23 aprelia 1993 g. № 281-rp «O peredache religioznym organizatsiiam kul'tovykh zdanii i inogo imushchestva» [Decree of the President of the Russian Federation no. 281-rp dated April 23, 1993 “On the transfer of religious buildings and other property to religious organizations”], available at: https://docs.cntd.ru/document/9004117?marker=7D20K3 (accessed
17 December 2021).

The author proposes to reconstruct the religious life of the Orthodox Kama region in the period after the Great Patriotic War through the prism of documents contained in the fund of the regional commissioner for religious affairs. To analyze the information, the method of historical criticism of sources is used. Reconstruction of the realities of local Orthodoxy is carried out taking into account the political context of the post-war period, government decrees of that time and the specifics of the profession and worldview of those who compiled the documents. The features of drawing up documents for official use are taken into account. The reconstruction was based on annual information reports, service notes and materials of participant observations in the temples of the region from 1948 to 1990, which made it possible to trace the dynamics of quantitative changes in participation in cult practice. The object of the research was the official ritual activities during the daily period and holidays. The main research issue of the article is to identify the specifics of the religious life of the local Orthodox community under constant pressure from atheistic ideology. This presupposes the identification of the most popular forms of participation of believers in ritual activities and the establishment of strategies for religious behavior that would make it possible to realize the faith under pressure from the state. To verify the data obtained, both the interview data contained in the fund and the author's modern research materials, characterizing the current situation in Orthodoxy, were used. The study revealed trends in the extinction of traditional ritual activities against the background of changes in the behavior of believers and the formation of new principles of attitudes towards religion and the church. The main factors influencing the transformation of religious behavior of believers have been identified. The available statistical data on the participation of Orthodox citizens in official religious practice are analyzed. The special status of Orthodoxy in late Soviet society as a position of the synthesis of religious and Soviet behavior for believers is determined. Two trends in the culture of the population of the region are highlighted: the success of the policy of atheization of citizens and the strengthening of cult activity at the level of individual forms of religious behavior.

Keywords:

Prikamye, Orthodoxy, Fund
of the Commissioner for Religious
Affairs, sources, reconstruction
of religious life

Svetlana V. Ryazanova – Doctor of Sciences in Philosophy, Leading Researcher,
Department of researching of political institutes and processes,
ORCID: https://orcid.org/0000-0001-5387-9387, e-mail: svet-ryazanova@yandex.ru,

In the post-war period by the efforts of V.D. Bonch-Bruevich and a number of his colleagues it was made an attempt to create a new institute in the structure of the USSR Academy of Sciences - the Institute of the History of Religion on the basis of the museums of the history of religion in Moscow and Leningrad. This project was never implemented but some materials about this period allow us to take a fresh look at the early stage of the Russian religious studies formation. The pages of the history of the Leningrad Museum of the History of Religion have been studied in sufficient detail in publications of recent years while little is known about the events in Moscow. We turn to A.I. Klibanov’s letters to his wife N.V. Yeltsina written from Moscow to Leningrad s the main source of information about these events. The letters cover the period from April 30, 1946 to February 27, 1948. The first date is the start time of work on the project of the new Institute, the last date is the re-arrest of A.I. Klibanov. The letters were prepared for printing (typed on a typewriter) and provided with handwritten comments by A.I. Klibanov. The scientist did not implement the plan of publishing his letters and memoirs. Currently these materials are stored in the A.I. Klibanov Foundation in the Archive of the Russian Academy of Sciences.

The preface to the publication debunks the myth of A.I. Klibanov as a "false scientist", a "wolfhound". The difficult fate of Alexander Ilyich - scientific work, interspersed with camp terms, forced separation from his wife (also a biologist) largely reflects the path of the Soviet science. The fragments of correspondence cited in the publication, in addition to the actual history of religious studies, are full of details of post-war Soviet everyday life (the card system, difficulties with registration, problems with documents for former prisoners and, finally, the repeated wave of arrests in 1948-49).

The publication of letters and comments were prepared by E.V. Vorontsova

Keywords:

History of Religious Studies, Bonch-Bruevich, Klibanov, Academy of Sciences, Museum of the History of Religions, repressions, history of science, correspondence

Elena V. Vorontsova – Candidate of Sciences in Philosophy, Senior Lecturer
in the Orthodox St.Tikhon university, Researcher in Lomonosov MSU,
ORCID: https://orcid.org/0000-0002-1292-4580, e-mail: lendail@yandex.ru.

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The study of the status of women in Russian neo-charismatic churches is relevant for research due to the fact that the ideas declared in such churches do not often correspond to the real status of women in the community. In theory a woman can be a priest and lead a church but in reality, in Russian churches, this happens very rarely. Most often the current situation is explained by the lack of necessary skills and character qualities among women, which, however, does not prevent them from performing other types of work in the church and being personally responsible for many processes taking place in the church. Women in the church are encouraged to be active in certain activities, but it is emphasized that the role of the church leader is not available to them. The purpose of the article is to understand the causes of this phenomenon based on the arguments of women- preachers. Using content analysis and narrative analysis we examined three models of understanding women's leadership created by one Russian and two American preachers. These models are actively used in the church rhetoric of the “Word of Life” church and in the narratives of parishioners. In these three models with the help of personal stories and references to biblical authority a woman is presented as a potentially active figure able to participate in the life of the church and manage many processes, but it is also said about the limitations which a woman must accept. Restrictions are caused by various reasons: the need to pay more attention to the family than to service; fundamentally different areas in which a woman should develop; female nature. All three models do not contradict each other; however, they assume a different level of freedom and responsibility for women and consider the availability of necessary abilities and qualities in different ways.

It seems to us that such a position of women in the church is due to the fact that the universal leadership of parishioners is declared, while the circle of those who make strategically important decisions for the community is limited.

Keywords:

religion, leadership, Protestantism, church, pastor, religious leadership, gender, women priesthood

Tatyana M. Krihtova – Candidate of Sciences in Philosophy,
Researcher, Church Institute Research Laboratory,
ORCID: https://orcid.org/0000-0003-2572-8316. e-mail: krihtova@gmail.ru

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Characteristics of the interpretation of the concept of "canon" in the marginal Orthodox discourse have been considered in the article. Marginal Orthodoxy is understood by the author as a set of ideas and practices characteristic of non-institutionalized movements and groups declaring their orthodoxy and accusing representatives of official Orthodoxy for the departure from tradition. The relevance of the study is stipulated by the need to establish an intra-confessional dialogue in a situation of increasing heterogeneity of Orthodoxy in Russia. The purpose of the article is to determine the role of the canons in the construction of the discourse of marginal Orthodoxy. To attain it the author reveals the features of marginal Orthodoxy discourse; compares the cases of appeal to canons in marginal and official discourses; outlines the specifics of understanding the canons in marginal Orthodoxy. The novelty of the work is conditioned by the examination of the religious space of modern Orthodoxy through the concepts of center and periphery and their relationship. Due to the insufficient theoretical development of the problem, the most resonant texts of its representatives of the first two decades of the 21st century (open letters, recordings of sermons, interviews, video speeches, journalistic articles, etc) served as the basic material for researching the discourse of marginal Orthodoxy. The official and marginal versions of Orthodoxy are considered in the article as competing discursive modes of truth production. Within the framework of the hermeneutic method, using content, discourse, and comparative analysis, the main characteristics of the discourse of marginal Orthodoxy are revealed. It is shown that the texts of marginal Orthodoxy appeal to the canons so often that in fact the entire discourse can be considered as a set of statements about the canonicity or non-canonicity of certain theories, actions and practices. The results of the study show that in marginal discourse the canon is interpreted as non-historical dogma and unconditional prohibition, which allows using it for discrediting official Orthodoxy and mobilizing supporters. The myth-making and ideological grounds of the appeal to the canons are revealed. It is proved that the concept of "canon" is organizing for the discourse of marginal Orthodoxy and without a detailed analysis of its use it is impossible to understand the specifics of this discourse.

Keywords:

Orthodoxy, discourse, canon, marginality, radicalization, protest, acrivia, ikonomia

Andrey A. Sychev – Doctor of Sciences in Philosophy, Professor, Department of Philosophy,
ORCID: https://orcid.org/0000-0003-3757-4457, e-mail: sychevaa@mail.ru

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The article is devoted to the experience of hospital priests’ serving. M. Foucault's philosophical ideas about the nature of medicine, as well as his historical works devoted to the formation of the power-disciplinary functions of medical institutions were chosen as the theoretical framework of the study. In addition, we used his theoretical reflections on heterotopia. Thus, the author focuses on issues related to the intersection of multiple spaces with their own social rituals on the territory of the hospital.

The author of the article has studied, described and analyzed the experience of prayer service, as well as the experience of the presence and interaction in the hospital space of its various inhabitants, in particular priests and medical personnel.

The article presents the results of a field study conducted at the N.V. Sklifosovsky Research Institute in 2018-2019. The research was carried out in the form of participant observation, later supplemented by an interview. The data obtained allows us to describe the practices of interaction between the priest, patients and the hospital's medical staff. We are making an attempt to analyze the specifics of the hospital space in which this interaction takes place. We pay special attention to the place the priest takes in this space and the significance he has: on the one hand, we strive to discover the influence which the priest has in the interaction with other inhabitants of the hospital space, and on the other hand, to show the influence that he himself experiences being in this space.

These observations allow us to assert that the hospital space has the signs of heterotopy and creates opportunities for the alternative ordering of interaction. These opportunities are realized by priests and at the same time, their implementation does not depend on the level of the priest’s awareness about them. Our observations were supplemented by interviews, the analysis of which allows us to confirm our assumption about the unintended overriding of the order of interaction on the part of the priest. In addition, interviews allow us to expand our understanding of the hospital space, complementing it with details from the subjective experience of our informants.

Keywords:

prayer service, heterotopia, Orthodoxy, priest, religion, healthcare, Foucault, disciplinary power, symbolic power

Anna V. Panteleeva – Visiting Researcher, Ecclesiastical Institutions Research Laboratory,
ORCID: https://orcid.org/0000-0002-8559-8878, e-mail: panteleeva.a.v@gmail.com.

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