What is church reform? Church reform of the 17th century and schism. Let's now see what kind of reform this was

In the 17th century, the question of reforming the church became acute. Despite all its desire to play an independent role, the Russian Orthodox Church was still dependent on state power (in this sense, it was very different from the Roman Catholic Church, which had complete independence). And, nevertheless, the emergence of absolutism in Russia required further subordination to its state. The reform was also connected with the foreign policy situation. The unification of the structure of church service, theological system and ritual practice became a necessary condition unification of the Orthodox churches of Ukraine and Russia. Events in the spiritual life of society (the growth of religious indifference, various “moods”) also revealed the need for change. ripe in religious area the reform was carried out on the basis of the closest union royal power from the church.

The social crisis was accompanied by an ideological crisis that engulfed the sphere of religious views. It became aggravated due to the desire of some churchmen to restore the unity of church rituals and the content of liturgical books. Since in those days religion was viewed primarily as a set of rituals, the unification and regulation of ritual practice was of great importance.

The origins of the religious crisis date back to the 40s. XVII century, when a Circle of zealots of ancient piety formed in Moscow, grouped around the royal confessor Stefan Vonifatiev. It included future enemies - Nikon and Avvakum, as well as the rector of the Kazan Cathedral in Moscow John, the Kostroma archpriest Daniel, the royal bed-guard Fyodor Rtishchev and others.

The zealots tried to solve three problems: they opposed the arbitrary reduction of church services, achieved by introducing polyphony, as well as riots during worship; the program of the zealots included the denunciation of such vices that had taken root among the clergy, such as drunkenness, debauchery, money-grubbing, etc.; finally, they tried to counteract the penetration of secular principles into the spiritual life of the population. The program of the zealots also corresponded to the interests of the autocracy, which was moving toward absolutism. Therefore, Tsar Alexei Mikhailovich also advocated the correction of liturgical books and the unification of church rituals.

The unity of views was broken when it came to the choice of samples based on which corrections were to be made. Some believed that the basis should be ancient Russian handwritten books, which, like the Greek ones, were not subject to changes after the fall of Byzantium. It turned out, however, that there were no completely identical texts in ancient Russian books. That is why, others believed, Greek originals should be taken as a model for books. Avvakum adhered to the first point of view, Nikon adhered to the second.

Nature endowed both natives of the Nizhny Novgorod district with a remarkable intelligence, enormous ambition, imperious character, fanatical belief in the correctness of their views and intolerance to the opinions of others. Nikon persecuted dissidents during his patriarchate. Avvakum, who did not have power, could only threaten his opponents to “overwhelm” them “in one day,” and first of all Nikon, “that dog would be cut in four, and then those Nikonians.”

The son of a Mordvin peasant, Nikon made a dizzying career from a priest to a patriarch, which he became in 1652. He immediately began to energetically carry out church reform, approved by church councils with the participation of Eastern patriarchs. The most significant innovations affected church rituals. Nikon replaced the custom of crossing himself with two fingers with three fingers, ordered to pronounce the word “Hallelujah” not twice, but three times, and to move around the lectern not with the sun (“salting”), but against it.

The clothing of clergy and monks also underwent changes. In the text of the liturgical books itself, some words are replaced with others that are essentially equivalent. Thus, “singers” are replaced by “singers,” “eternal” by “infinite,” “those who have seen” by “those who have seen,” etc.

At first, disputes between zealots and supporters of the reform were of a private nature and did not go beyond the theological discussions of a narrow circle of people. But, having become patriarch, Nikon abruptly broke with the circle of zealots and expelled them from Moscow. He was exiled to Siberia and Avvakum.

Church reform, carried out by Nikon, eliminated the differences in church ritual practice between the Russian and Constantinople churches, which made it possible to restore contact with the European Orthodox world, and also introduced uniformity in church services throughout Russia. Most of the changes concerned religious rituals and the design of liturgical rites. The foundations of Orthodoxy and the dogmas of religion remained inviolable. But such seemingly moderate measures caused bewilderment and dissatisfaction among some believers; In spiritual circles, opposition to Nikon arose, led by Archpriest Avvakum. There was a split between supporters of reforms and zealots old faith, which caused mass emigration of Old Believers outside Russia. Carrying out the reform, Nikon set theocratic goals - to create a strong church power, independent of secular power.

Having received unlimited opportunities in the spiritual department, he began to imperiously interfere in worldly affairs. The patriarch's obvious claims to political supremacy led to a break with the tsar: Nikon's theocratism clearly contradicted the trend of growing absolutism. The Tsar could not accept Nikon’s understanding of the relationship between spiritual and temporal power.

Church Council 1666 - 1667 approved Nikon's reform, but he himself was deposed and exiled to a monastery. Supporters of the old rites were condemned as heretics (from that moment on they began to be called “schismatics”). The Council formalized and consolidated the schism of the Russian Orthodox Church into official (dominant in society) and Old Believer. The question of the relationship between the “priesthood” and the “kingdom” occupied a significant place in his work. A compromise formula was proposed that corresponded to the Byzantine ideal of the “wise two”: “The Tsar has precedence in civil affairs, and the patriarch in ecclesiastical affairs.” How the discussion ended is unknown, since Tsar Alexei Mikhailovich, being a supporter of the formula “royal power is higher than church power,” did not approve its results.

The religious and political movement of the 17th century, as a result of which a part of the believers who did not accept the reforms of Patriarch Nikon separated from the Russian Orthodox Church, was called a schism.

Also at the service, instead of singing “Hallelujah” twice, it was ordered to sing three times. Instead of circling the temple during baptism and weddings in the direction of the sun, circling against the sun was introduced. Instead of seven prosphoras, the liturgy began to be served with five. Instead of the eight-pointed cross, they began to use four-pointed and six-pointed ones. By analogy with Greek texts, instead of the name of Christ Jesus in newly printed books, the patriarch ordered to write Jesus. In the eighth member of the Creed (“In the Holy Spirit of the true Lord”), the word “true” was removed.

The innovations were approved by church councils of 1654-1655. During 1653-1656, corrected or newly translated liturgical books were published at the Printing Yard.

The discontent of the population was caused by the violent measures with which Patriarch Nikon introduced new books and rituals into use. Some members of the Circle of Zealots of Piety were the first to speak out for the “old faith” and against the reforms and actions of the patriarch. Archpriests Avvakum and Daniel submitted a note to the king in defense of double-fingering and about bowing during services and prayers. Then they began to argue that introducing corrections according to Greek models desecrates the true faith, since the Greek Church apostatized from the “ancient piety”, and its books are printed in Catholic printing houses. Ivan Neronov opposed the strengthening of the power of the patriarch and for the democratization of church government. The clash between Nikon and the defenders of the “old faith” took on drastic forms. Avvakum, Ivan Neronov and other opponents of reforms were subjected to severe persecution. The speeches of the defenders of the “old faith” received support in various layers of Russian society, from individual representatives of the highest secular nobility to peasants. The sermons of the dissenters about the advent of the “end times”, about the accession of the Antichrist, to whom the tsar, the patriarch and all the authorities supposedly had already bowed down and were carrying out his will, found a lively response among the masses.

The Great Moscow Council of 1667 anathematized (excommunicated) those who, after repeated admonitions, refused to accept new rituals and newly printed books, and also continued to scold the church, accusing it of heresy. The council also stripped Nikon of his patriarchal rank. The deposed patriarch was sent to prison - first to Ferapontov, and then to the Kirillo Belozersky monastery.

Carried away by the preaching of the dissenters, many townspeople, especially peasants, fled to the dense forests of the Volga region and the North, to the southern outskirts of the Russian state and abroad, and founded their own communities there.

From 1667 to 1676, the country was engulfed in riots in the capital and in the outskirts. Then, in 1682, the Streltsy riots began, in which schismatics played an important role. The schismatics attacked monasteries, robbed monks, and seized churches.

A terrible consequence of the split was burning - mass self-immolations. The earliest report of them dates back to 1672, when 2,700 people self-immolated in the Paleostrovsky monastery. From 1676 to 1685, according to documented information, about 20,000 people died. Self-immolations continued into the 18th century, and isolated cases at the end of the 19th century.

The main result of the schism was church division with the formation of a special branch of Orthodoxy - the Old Believers. By the end of the 17th - beginning of the 18th century, there were various movements of the Old Believers, which were called “talks” and “concords”. The Old Believers were divided into priestly and non-priestly. The priests recognized the need for the clergy and all church sacraments, they were settled in the Kerzhensky forests (now the territory of the Nizhny Novgorod region), the areas of Starodubye (now the Chernigov region, Ukraine), Kuban (Krasnodar region), and the Don River.

Bespopovtsy lived in the north of the state. After the death of the priests of the pre-schism ordination, they rejected the priests of the new ordination, and therefore began to be called non-priests. The sacraments of baptism and penance and all church services, except the liturgy, were performed by selected laymen.

Patriarch Nikon no longer had anything to do with the persecution of Old Believers - from 1658 until his death in 1681, he was first in voluntary and then in forced exile.

At the end of the 18th century, the schismatics themselves began to make attempts to get closer to the church. On October 27, 1800, in Russia, by decree of Emperor Paul, Edinoverie was established as a form of reunification of the Old Believers with the Orthodox Church.

The Old Believers were allowed to serve according to the old books and observe the old rituals, among which the greatest importance was attached to double-fingering, but the services and services were performed by Orthodox clergy.

In July 1856, by order of Emperor Alexander II, the police sealed the altars of the Intercession and Nativity Cathedrals of the Old Believer Rogozhskoe cemetery in Moscow. The reason was denunciations that liturgies were solemnly celebrated in churches, “seducing” the believers of the Synodal Church. Divine services were held in private prayer houses, in the houses of the capital's merchants and manufacturers.

On April 16, 1905, on the eve of Easter, a telegram from Nicholas II arrived in Moscow, allowing “to unseal the altars of the Old Believer chapels of the Rogozhsky cemetery.” The next day, April 17, the imperial “Decree on Tolerance” was promulgated, guaranteeing freedom of religion to the Old Believers.

In 1929 the Patriarchal Holy Synod formulated three resolutions:

— “On the recognition of old Russian rites as salutary, like new rites, and equal to them”;

— “On the rejection and imputation, as if not former, of derogatory expressions relating to old rituals, and especially to double-fingeredness”;

— “On the abolition of the oaths of the Moscow Council of 1656 and the Great Moscow Council of 1667, imposed by them on the old Russian rites and on the Orthodox Christians who adhere to them, and to consider these oaths as if they had not been.”

The Local Council of 1971 approved three resolutions of the Synod of 1929.

January 12, 2013 in the Assumption Cathedral of the Moscow Kremlin with the blessing His Holiness Patriarch Cyril, the first liturgy after the schism was celebrated according to the ancient rite.

The material was prepared based on information from open sources V

Introduction

Church schism

Conclusion

Bibliography

Introduction

The true faith of Christ in Rus' could not be shaken by any attacks by enemies who more than once attempted to subjugate or split the Russian Church: the terrible Tatar yoke, which weighed on the Russian land for more than two hundred years, could not destroy or distort Orthodoxy. More than once the popes sought to subordinate the Russian Church to their throne, but always unsuccessfully.

Equally unsuccessful were attempts to introduce heretical distortions of the purity of Christian teaching. The most significant of them were the heresies of the “Strigolniks” and “Judaizers” that arose in the 14th-15th centuries. in Novgorod.

In 1439, a church council was convened in Florence (Italy) on the issue of uniting the churches - Western and Eastern. At the Council of Florence, a union was adopted, according to which the pope was recognized as the head of both churches: Catholic and Orthodox, and the latter had to recognize Catholic dogmas.

Moscow Metropolitan Isidore, a Greek sent shortly before the cathedral, also arrived in Florence for the council. Patriarch of Constantinople. He openly joined the union. Upon the return of Metropolitan Isidore to Moscow, a council of the Russian clergy was held, which found the actions of the metropolitan to be incorrect, and he was deposed from the metropolitan see. After which, a council of Russian bishops elected Archbishop Jonah of Ryazan as metropolitan, who was installed in 1448 without the approval of the Patriarch of Constantinople. From that time on, Russian metropolitans began to be elected by the council of the Russian clergy independently, without approval or consecration Byzantine patriarch. Thus, the Russian Church acquired independence from the Greek Church.

Under Metropolitan Jonah, the separation of the southwestern Russian Church from the northeastern one also occurred:

This is how two Russian metropolises were formed: one governed the northeastern part of Russia, the other governed the southwestern region. The southwestern church soon fell under the influence of Catholicism. The Russian Orthodox Church in the north-east of Russia with its center in Moscow, the church of an independent, strong, growing state, has preserved the purity of Orthodoxy.

In 1551, under Tsar Ivan Vasilyevich the Terrible, a famous church council was held in Moscow, which was called Stoglav, since its collection of decrees consisted of one hundred chapters. This council confirmed the correctness of the old church books, pointed out only minor errors in punctuation marks and some typos, and also led to the unity of the statutes and imposed strict church punishments on those who violate the rules of the holy apostles, resist performing services according to the church statutes and violate rites and traditions of St. Churches. In difficult times of troubles (the time of impostor 1605-1613), the Moscow patriarchs Job and Hermogen saved Russia from destruction, and the Russian Church from heresies and schisms. But precisely at the time when the Russian Church reached its greatest greatness and prosperity, a schism occurred in it, dividing the Russian people.

The purpose of this work is to study the reforms of Patriarch Nikon and the Church Schism in Russia in the 17th century.

Based on the purpose of the study, it is necessary to solve the following problems:

.Analyze the meaning of the reforms of Patriarch Nikon.

2.To explore the essence of disagreements between Patriarch Nikon and his former like-minded people.

.Study the essence and consequences of the Church Schism.

The methodological basis for the study was the work of domestic historians: L.N. Gumeleva, A.N. Markova, E.M. Skvortsova, I.A. Andreeva.

Reforms of Patriarch Nikon and their consequences

A typical person of the Akmatic phase, the future Patriarch of Moscow Nikon was an extremely vain and power-hungry person. He came from Mordovian peasants and in the world bore the name Nikita Minich. Having made a dizzying career, Nikon became famous for his strong character and severity, characteristic not so much of a church hierarch as of a secular ruler. The issue of electing Nikon to the patriarchal throne was decided in advance, since many boyars supported the desire of the tsar and spoke in favor of Nikon’s candidacy in their messages Orthodox patriarchs East. - Constantinople, Jerusalem, Antioch and Alexandria. Nikon, of course, knew about this, but, wanting to have absolute power, he resorted to pressure. During the procedure for becoming a patriarch, in the presence of the tsar, he demonstratively refused to accept the signs of patriarchal dignity. Everyone was shocked, Alexei Mikhailovich himself knelt down and with tears in his eyes begged Nikon not to renounce his rank. And then Nikon sternly asked whether, if elected, he would be honored as an archpastor and whether he would be allowed to organize the Church in accordance with his desires. Only after receiving the royal word and the consent of all those present, Nikon agreed to take the symbol of patriarchal power - the staff of the first Russian Metropolitan Peter who lived in Moscow. Nikon received enormous power and the title of “Great Sovereign,” similar to the royal one.

Patriarch Nikon, who was elected to the position, personally went to the patriarchal library and, as far as he could, compared the books of the Moscow press there with ancient Greek manuscripts and became convinced of the existence of disagreements. He convened a Local Council. And at this council the necessary changes were made to the liturgical books and liturgical practice. The changes and innovations were as follows:

Instead of a double finger sign of the cross, which was accepted at

In Rus' from the Greek Orthodox Church, together with Christianity and which is part of the Holy Apostolic tradition, triplicate was introduced.

In old books, in accordance with the spirit of the Slavic language, the name of the Savior Jesus was always written and pronounced; in new books this name was changed to the Greekized “Jesus”.

In old books, it is established during baptism, wedding and consecration of the temple to walk around the sun as a sign that we are following the Sun-Christ. In the new books, walking against the sun has been introduced.

In the old books, in the Creed (VIII clause), it reads:

“And in the spirit of the Holy Lord, true and life-giving,” after the corrections, the word “true” was excluded.

Instead of the special, that is, double alleluia that the Russian Church has created since ancient times, a “triple” (triple) alleluia was introduced.

Divine Liturgy V ancient Rus' performed at seven prosphora, the new “spravshchiki” introduced five prosphora, i.e. two prosphoras were excluded.

Prostrations replaced by belt ones, etc.

Thus, having analyzed Nikon’s innovations, we can conclude: these changes were insignificant for Orthodox dogma and cult, since they did not affect the foundations of Orthodoxy, its dogma and sacraments, but concerned some grammatical and cult innovations, but due to growing, unresolved Previously, there were contradictions between the objective (for example, the struggle between the Josephites and the non-covetous) and subjective (the character of Nikon is the character of a man of the Akmatic phase) plan, these changes caused enormous consequences. The entire Russian society split into adherents of the old and new faith.

Disagreements between Patriarch Nikon and his former associates

“The zealots of piety” (the so-called archpriest Ivan Neronov, the confessor of the young Tsar Alexei Mikhailovich Stefan Vonifatiev, the famous Avvakum.) at first were not at all afraid of the newly elected patriarch, for they were briefly acquainted with him and belonged to the number of his like-minded people. Just like them, Nikon was a supporter of the introduction of unanimity and at the beginning of his patriarchate he himself was baptized with two fingers. But Epiphany Slavinetsky (Kiev monk) did not waste time: after some time he managed to convince Nikon that his friends were wrong and it was still necessary to correct church books. IN Lent 1653 Nikon, in a special “memory” (memorandum), ordered his flock to accept triplicity, at the same time Nikon’s ardent admirer (and then an equally ardent opponent) arrived in Moscow - Patriarch Macarius of Antioch, and the introduction of triplicate was officially announced in the country, and those who continued to use two fingers when praying were given over to the church curse. Later (1656) a church council confirmed this order.

An interesting question: why did Nikon rely not on his friends, but on visiting Ukrainian monks? And most importantly, why was Nikon’s policy supported by the majority of parishioners, the cathedral and Tsar Alexei? From an ethnological point of view, the answer is very simple. Avvakum's supporters defended the superiority of the local version of Orthodoxy, which developed in North-Eastern Rus' in the 14th century, over the tradition of universal (Greek) Orthodoxy. “Ancient piety” could be a platform for narrow Muscovite nationalism and corresponded to the ideal of the “Third Rome”, “Holy Rus'”. From the point of view of Avvakum, the Orthodoxy of Ukrainians, Serbs, and Greeks was inferior. Otherwise, why did God punish them by placing them under the rule of the Gentiles? The Orthodoxy of Habakkuk, therefore, could not be the connecting basis of a superethnos as a collection of loved ones, but different nations. Representatives of these peoples were considered by the Old Believers only as victims of error, in need of re-education. Of course, such a prospect would not arouse sincere sympathy or desire in anyone to unite with Moscow. Both the king and the patriarch perfectly understood this subtlety. Therefore, striving for the growth and expansion of their power, they were guided by universal (Greek) Orthodoxy, in relation to which the Orthodoxy of the Russians, the Orthodoxy of the Ukrainians, and the Orthodoxy of the Serbs were no more than acceptable variations.

Nikon's reform activities met strong resistance from prominent spiritual figures of that time: Bishop Pavel Kolomensky, archpriests Avvakum, John Neronov, from Kostroma, Loggin from Murom and others. These persons enjoyed great respect among the people for their pastoral activities. Archpriests John Neronov and Avvakum had a great gift of speech. They knew how to speak simply and clearly, passionately and with inspiration. They did not hesitate to speak the truth to the eyes of the powerful of this world, denounced the vices and crimes of the authorities, and were straightforward and honest. But their oral sermons, letters denouncing church innovations.

Faithful and persistent champions of church antiquity were soon subjected to cruel torture and execution on the orders of Patriarch Nikon and Tsar Alexei Mikhailovich. The first martyrs for the right faith were archpriests John Neronov, Loggin, Daniel, Avvakum and Bishop Pavel Kolomna. They were expelled from Moscow in the first year of Nikon's reform activities (1653-1654).

At the council of 1654, convened on the issue of book correction, Bishop Pavel Kolomensky courageously declared to Nikon: “We will not accept the new faith,” for which he was deprived of his see without a council trial. Right at the cathedral, Patriarch Nikon personally beat Bishop Paul, tore off his robe and ordered him to be immediately sent into exile in a monastery. In the monastery, Bishop Pavel suffered severe torture and was finally burned in the log house.

The people said that the patriarch-tormentor and murderer sat on the high priestly throne. Nikon began his reforms not with God’s blessing, but with curses and anathemas, not with church prayer, but with bloodshed and murder. Everyone was in awe of him, and none of the bishops dared to speak with a courageous word of reproof. Timidly and silently they agreed to his demands and orders.

Nikon did not remain on the patriarchal throne for long, only seven years. With his lust for power and pride, he managed to alienate everyone from himself. He also had a break with the king. Nikon interfered in the affairs of the state, even dreamed of becoming higher than the king and completely subordinating him to his will. Alexey Mikhailovich began to feel burdened by Nikon, lost interest in him and deprived him of his former attention and friendship. Then Nikon decided to influence the king with a threat, which he had previously succeeded in doing. He decided to publicly renounce the patriarchate, counting on this; that the king would be touched by his renunciation and would beg him not to leave the high priestly throne. Nikon wanted to take advantage of this and demand from the king that he obey him in everything, setting the condition for the king that only in this case would he remain on the patriarchal throne. However, Nikon was severely mistaken in his calculations. At the solemn liturgy in the Assumption Cathedral in the Kremlin on July 10, 1658, he announced from the pulpit, addressing the clergy and people: “From laziness, I have grown cold, and you have grown cold from me. From now on I will not be your patriarch; but if I think of being a patriarch, then I will be anathema. Immediately on the pulpit, Nikon took off his bishop's vestments, put on a black robe and a monastic hood, took a simple stick and left the cathedral, having learned about the patriarch's departure from the throne, Nikon did not go to the Resurrection Monastery. nicknamed by him “New Jerusalem”, and began to live here.

Based on the above, the conclusion follows: subjective reasons played a significant role in the Church schism. Nikon carried out reforms not for the sake of searching for truth; it was important for him that everyone recognized his power and no one dared to argue with him.

Nikon styled himself, like the Roman popes, “extreme saint” and “father of fathers.” He was even titled “Great Sovereign”: he sought to seize state power into his own hands. Nikon loved wealth and luxury - after the Tsar, he was the first rich man in Russia: annually he collected more than 700,000 rubles in income."

Church schism

The Council approved the books of the new press, approved new rituals and rites, and imposed terrible curses and anathemas on the old books and rituals. The council declared two-fingered heretical, and approved three-fingered for all eternity as a great dogma. He cursed those who, in the creed, confess the Holy Spirit to be true. He also cursed those who would perform services using old books. In conclusion, the council said: “If someone does not listen to us or begins to contradict and resist us, then we are such an opponent, if he - clergyman, we cast out and deprive of all sacred rites and grace and consign to damnation; If it is a layman, then we excommunicate him from St. Trinity, Father and Son and Holy Spirit, and we curse and anathematize as a heretic and rebellious and cut off like a rotten oud. If anyone remains disobedient until death, then even after death let him be excommunicated, and his soul will remain with Judas the traitor, with the heretic Arius and with other damned heretics. Rather, iron, stones, wood will be destroyed, and that will not be allowed forever and ever. Amen".

In order to force the Russian pious people to accept the new faith, new books, the cathedral blessed to subject those who disobeyed the conciliar definitions to the most severe executions: imprison them, exile them, beat them with beef sinews, cut off their ears, noses, cut out their tongues, cut off their hands.

All these acts and decisions of the council brought even greater confusion into the minds of the Russian people and aggravated the church schism.

This is how the split in Russian Orthodoxy took place: supporters of “ancient piety” found themselves in opposition to official politics, and the work of church reform was entrusted to the Ukrainian Epiphany Slavinetsky and the Greek Arseny.

Supporters of the “old faith”, “old rite” defended the idea of the originality of Russian Orthodoxy, its superiority over other Orthodox churches, including over their ancestor - the Constantinople, which, in their opinion, concluded the Union of Florence with the Roman Catholic Church, fell into heresy. Moreover, the fact of signing the Union of Florence allegedly indicates the weakness of the faith of Constantinople. This means true, i.e. Orthodox faith he didn't have any. Therefore, given the difference in church forms and rituals, all preferences should belong to national Russian forms. Only they should be considered truly Orthodox.

Opponents of the reform were given over to the church curse - anathema to Local cathedral 1666-1667 From that time on they were subjected to severe repression. Fleeing from persecution, the defenders of the “old faith” fled to the remote places of the North, the Volga region, Siberia, and the south of Russia. As a sign of protest, they burned themselves alive. In 1675-1695 37 collective self-immolations were registered, during which at least 20 thousand people died. The ideological leader of the Old Believers was Archpriest Avvakum.

“Bright Rus'” with its relative unity in the worldview and behavior of people was becoming a thing of the past.

Thus, the reforms of Patriarch Nikon, recognized by the Council, became the cause not only of the Church Schism, but also divided the people into two warring camps, i.e. There was a split in society that lasted for centuries.

Patriarch Nikon church schism

Conclusion

Based on the purpose of the study, the following tasks were solved:

.The meaning of the reforms of Patriarch Nikon is analyzed.

2.The essence of disagreements between Patriarch Nikon and his former like-minded people is explored.

.The essence and consequences of the Church schism have been studied.

Thus, we can draw the following conclusion:

Nikon’s innovations for Orthodox doctrine and cult were insignificant, since they did not affect the foundations of Orthodoxy, its dogma and sacraments, but concerned some grammatical and cult innovations, but due to the growing, previously unresolved contradictions of the objective and subjective plane, these changes caused enormous consequences . The entire Russian society split into adherents of the old and new faiths.

Subjective reasons played a significant role in the Church Schism. Nikon carried out reforms not for the sake of searching for truth; it was important for him that everyone recognized his power and no one dared to argue with him.

The methods of implementing reforms by Patriarch Nikon were far from humanism, which was a significant reason for the Church schism.

Third the most important movement century became a schism - a religious-social movement with a wide social composition of participants, which arose as a result of the holding in 1653-J655. church and ritual reform under the leadership of Patriarch Nikon. The change in habitual rituals, the appearance of new liturgical books and their forced implementation gave rise to discontent among the defenders of the “old faith.” The schism acquired a massive character after the church council of 1666-1667, which decided on repressions against the Old Believers. The schismatics fled to the forests of the Volga region, to the Russian North, to Siberia. The Solovetsky Monastery remained their stronghold for a long time. Despite the repressions, the movement grew and acquired an anti-feudal character.

The reforms of Patriarch Nikon, recognized by the Council, caused not only a Church schism, but also divided the people into two warring camps, i.e. There was a split in society that lasted for centuries.

Nikon’s reforms had the significance that they removed the Russian people from direct participation in church affairs, and accumulated over many centuries religious knowledge were put aside somewhere. Along with this, the uncontrolled will and power of the hierarchy acquired paramount importance, and instead of the people's understanding of religion, a different understanding, brought from foreign countries, came to the fore.

Bibliography

1.Markova A.N., Skvortsova E.M., Andreeva I.A. History of Russia / Textbook. manual for universities. - M.: UNITY-DANA, 2002. - 408 p.

2.Gumilev L.N. From Rus' to Russia: essays on ethnic history / Lev Gumilyov; [afterword S.B. Lavrov] - M.: Iris-press, 2007. - 320 p. Submit your application indicating the topic right now to find out about the possibility of receiving a consultation.

Great influence on the spirituality of the Russian people and Russian history was influenced by the church reform of Patriarch Nikon. To this day this question is open. Historical literature has not fully revealed the reasons for the schism and the presence of the Old Believers in the Orthodox Church in Rus'.

Church reforms found not only supporters, but also opponents. Each of them gives well-founded arguments that they are right and has their own interpretation of events. Wanderers are of the opinion that the reform led to the disappearance of church differences between the Russian and Byzantine Orthodox churches, and the confusion in rituals and books was eliminated. They also argue about the inevitability of the reform carried out by any patriarch of that time. Opponents believe that Orthodoxy in Rus' took its own path of development, and doubt the veracity of church books and rituals of the Orthodox Church in Byzantium, which were a model for Nikon. They believe that the Greek church should have been the successor to the Russian one. For many, Nikon became the destroyer of Russian Orthodoxy, which was at that time on the rise.

Of course, there are more defenders of Nikon, including the modern Orthodox Church. Most historical books were written by them. To clarify the situation, one should find out the reasons for the church reform of Patriarch Nikon, get acquainted with the personality of the reformer, and find out the circumstances of the schism of the Russian Orthodox Church.

Reasons for the church reform of Patriarch Nikon

IN end XVII century In the world, the opinion was established that only the Russian Orthodox Church turned out to be the spiritual heir of Orthodoxy. To XV century Rus' was the successor of Byzantium. But later the Turks began to attack it frequently, and the country's economy deteriorated. The Greek Emperor turned to the Pope for assistance in uniting the two churches with significant concessions to the Pope. IN 1439 year the signing took place Union of Florence, in which Moscow Metropolitan Isidore participated. In Moscow they considered this a betrayal of the Orthodox Church. The formation of the Ottoman Empire on the site of the Byzantine state was regarded as God's punishment for treason.

In Russia, the autocracy was strengthening, The monarchy sought to subordinate itself to church authority. For a long time the church had great influence on people's lives: she helped get rid of the Mongol-Tatar yoke, united the Russian lands into a single state, was a leader in the fight against the Time of Troubles, and established the Romanovs on the throne. However Russian Orthodoxy has always been subordinate to state power, unlike the Roman Catholic one. Rus' was baptized by a prince, not a clergyman. Thus, the priority of the authorities was provided for from the very beginning.

Orthodox cathedrals left the lands they had, but in the future they could annex others only with the approval of the tsar. IN 1580 year, a ban was introduced on the acquisition of land by any means by the church.

The Russian Church developed into a patriarchate, which contributed to further prosperity. Moscow began to be called the Third Rome.

TO middle XVII century changes in society and the state required the strengthening of church power, unification with other Orthodox churches of the Balkan peoples and Ukraine, and large-scale reform.

The reason for the reform was church books for worship. The differences in practical issues between the Russian and Byzantine churches. WITH XV centuries there have been debates about the “salt walk” and “hallelujah.” IN XVI century, significant discrepancies in translated church books: few of the translators were fluent in both languages; the monastic scribes were illiterate and made many mistakes while copying books.

IN 1645 year, Arseny Sukhanov was sent to the Eastern lands to take a census of the ranks of the Greek Church and inspect holy places.

The Troubles became a threat to the autocracy. The question arose about the unification of Ukraine and Russia. But differences in religion were an obstacle to this. Relations between church and royal authorities began to heat up and required significant reforms in the religious field. It was necessary to improve relations with the church authorities. Tsar Alexei Mikhailovich needed a supporter of the reform of the Russian church who could lead them. Bringing the Russian Church closer to the Byzantine Church was only possible through an independent and strong patriarchal government, possessing political authority and capable of organizing centralized government of the church.

The beginning of the church reform of Patriarch Nikon

A reform to change church rituals and books was being prepared, but it was discussed not by the patriarch, but by those around the tsar. The archpriest was an opponent of church reform Avvakum Petrov, and the supporter – archimandrite Nikon, future reformer. Also participating in the discussion were Kremlin archpriest Stefan Vonifatiev, Tsar Alexei, bed guard F.M. Rtishchev with his sister, deacon Felor Ivanov, priests Daniil Lazar, Ivan Neronov, Loggin and others.

Those present sought to eliminate official violations, polyphony, and discrepancies; increasing teaching elements (sermons, teachings, teaching religious literature), the moral level of clergy. Many believed that gradually the self-interested shepherds would be replaced by a reformed clergy. All this should happen with the confident support of the king.

IN 1648 In the year Nikon was appointed Metropolitan of Pskov and Novgorod, many adherents of piety were transferred to large cities and appointed to the posts of archpriests. However, they did not find their followers among the parish clergy. Coercive measures to increase the piety of parishioners and priests led to outrage among the population.

Between 1645 to 1652 year, the Moscow Printing Yard published a lot of church literature, including books for reading on religious topics.

Provincial zealots of piety believed that the differences between Russian and byzantine church appeared as a result of the loss of the true faith by the Greeks due to the presence of Turks in Byzantium and rapprochement with the Roman Church. A similar situation occurred with the Ukrainian church after the reforms of Peter Mohyla.

Those close to the king had the opposite opinion. For political reasons, they maintained a refusal to evaluate the Greek Church, which had departed from the true faith. This group called for the elimination of differences in the system of theology and church rituals, taking the Greek Church as a model. This opinion was held by a minority of secular authorities and the clergy, but which had a great influence on the life of the people. Without waiting for unification, the tsar and the capital's zealots of piety began to independently lay the foundation for future reform. The beginning of the Nikon reform began with the arrival of Kyiv scientist-monks with excellent knowledge Greek language to introduce corrections to church books.

The dissatisfied Patriarch Joseph at a church meeting decided to put an end to the intervention. He rejected “unanimity,” explaining that parishioners could not endure such a long service and receive “spiritual food.” Tsar Alexei was dissatisfied with the decision of the council, but could not cancel it. He transferred the solution to the issue to the Patriarch of Constantinople. Through 2 A new council was assembled in the year, which overturned the decision of the previous one. The Patriarch was dissatisfied with the interference of the royal authorities in church affairs. The king needed support to share power.

Nikon came from a peasant family. Nature endowed him with a good memory and intelligence, and village priest taught to read and write. IN
He had already been a priest for 20 years. The Tsar liked Nikon with his solidity and confidence. The young king felt confident next to him. Nikon himself openly exploited the suspicious king.

The new Archimandrite Nikon began to actively participate in church affairs. IN 1648 year he becomes metropolitan in Novgorod and shows his dominion and energy. Later, the king helped Nikon become patriarch. This is where his intolerance, harshness and harshness manifested themselves. Exorbitant ambition developed with a rapid church career.

In the distant The plans of the new patriarch were to rid the church power from the royal one. He strove for equal governance of Russia together with the Tsar. Implementation of plans began in 1652 year. He demanded the transfer of Philip’s relics to Moscow and the royal “prayer” letter for Alexei. Now the tsar was atoning for the sins of his ancestor Ivan the Terrible. Nikon significantly increased the authority of the Patriarch of Russia.

The secular authorities agreed with Nikon to carry out church reforms and resolve pressing foreign policy issues. The tsar stopped interfering in the affairs of the patriarch and allowed him to decide important external and internal political issues. A close alliance between the king and the church was formed.

Nikon eliminated previous interference in the affairs of the church of his colleagues and even stopped communicating with them. Nikon's energy and determination determined the nature of the future church reform.

The essence of church reforms of Patriarch Nikon

First of all, Nikon took up book correction. After his election, he organized a systematic correction not only of errors, but also of rituals. It was based on the ancient Greek lists and consultations with the East. Many perceived the change in rituals as an unforgivable attack on faith.

In the church books there were many typos and clerical errors, small discrepancies in the same prayers.

The main differences between the Russian and Greek churches were:

Implementation of proskomedia on 5 prosphora instead of 7;

A special hallelujah replaced a three-fold one;

Walking was with the sun, not against it;

There was no release from the royal doors;

Two fingers were used for baptism, not three.

The reforms were not accepted by the people everywhere, but no one had yet decided to lead the protest.

The church reform of Patriarch Nikon was necessary. But it should have been carried out gradually so that the people could accept and get used to all the changes.

The innovations were approved by church councils of 1654-1655. During 1653-1656, corrected or newly translated liturgical books were published at the Printing Yard.

The main result of the schism was church division with the formation of a special branch of Orthodoxy - the Old Believers. By the end of the 17th - beginning of the 18th century, there were various movements of the Old Believers, which were called “talks” and “concords”. The Old Believers were divided into priestly and non-priestly. The priests recognized the need for the clergy and all church sacraments; they were settled in the Kerzhensky forests (now the territory of the Nizhny Novgorod region), the areas of Starodubye (now the Chernigov region, Ukraine), Kuban (Krasnodar region), and the Don River.

Patriarch Nikon no longer had anything to do with the persecution of Old Believers - from 1658 until his death in 1681, he was first in voluntary and then in forced exile.

In 1929, the Patriarchal Holy Synod formulated three decrees: