Old faith, Russian Orthodox Old Believers, Orthodoxy, Old Rite, Pre-schism piety. The Old Faith is the oldest faith on earth

Recently, being carried away by the study of Russian culture, various paths of spiritual and physical development many people became interested in the Old Believers. Indeed, the Old Believers - who are they? There are many opinions and views on this matter. Some believe that these are those Orthodox Christians who profess the faith that existed before the church schism during the Nikon reform. Others think that these are people who have chosen a faith for themselves that Orthodox priests called pagan. The old faith, which was spread before the Baptism of Rus' by order of Prince Vladimir.

Old Believers - who are they?

The first associations that come to mind are people living in the taiga, who have rejected all the benefits of civilization, follow the ancient way of life, do everything themselves, without using any technology. Medicine is also not widespread; all diseases are treated with the prayers of Old Believers and fasting.

How true is this? It’s difficult to say, because Old Believers don’t talk about their lives, don’t sit on social networks, don’t write about it in blogs. The life of Old Believers is secretive, taking place in closed communities, they try not to have unnecessary contact with people. One gets the feeling that they can only be seen by accidentally getting lost in the taiga, wandering for more than one day.

Where do the Old Believers live?

For example, Old Believers live in Siberia. In a harsh and cold climate, it was thanks to them that new unexplored and inaccessible corners of the country were explored. There are Old Believers villages in Altai, several of them - Upper Uimon, Maralnik, Multa, Zamulta. It was in such places that they hid from persecution from the state and the official church.

In the village of Verkhniy Uimon you can visit the Museum of Old Believers and learn in detail about their life and faith. Despite the fact that attitudes towards them have changed for the better with the course of history, Old Believers prefer to choose remote corners of the country to live.

To clarify the questions that involuntarily arise when studying them, it is worth first understanding where they came from and what the difference is between them. Old Believers and Old Believers - who are they?

Where did they come from

To find out the answer to the question of who they are, the Old Believers, you first have to plunge into history.

One of the significant and tragic events in Russia was the schism of the Russian Church. He divided believers into two camps: followers of the “old faith” who did not want to accept any innovations, and those who humbly accepted the innovations that arose thanks to Nikon’s reforms. appointed by Tsar Alexei, who wanted to change the Russian Church. By the way, the concept of “Orthodoxy” appeared along with Nikon’s reform. Therefore the phrase " Orthodox Old Believers" is somewhat incorrect. But in modern times this term is quite relevant. Because today the Russian Orthodox Church, or the Old Believers Church, officially exists.

So, changes in religion occurred and entailed many events. It can be said that at that time in the 17th century the first Old Believers appeared in Russia, whose followers exist to this day. They protested against the Nikon reforms, which, in their opinion, changed not only the features of some rituals, but also the faith itself. These innovations were carried out with the aim of making Orthodox rituals in Rus' as similar as possible to Greek and global ones. They were justified by the fact that church books, which were copied by hand, since the time of Epiphany in Rus' had some distortions and typos, according to supporters of innovation.

Why did people resist Nikon's reforms?

Why did people protest against the new reforms? Perhaps the personality of Patriarch Nikon himself played a role here. Tsar Alexei appointed him to the important post of patriarch, giving him the opportunity to radically change the rules and rituals of the Russian church. But this choice was a little strange and not very justified. Patriarch Nikon did not have sufficient experience in creating and carrying out reforms. He grew up in a simple peasant family and eventually became a priest in his village. Soon he moved to the Moscow Novospassky Monastery, where he met the Russian Tsar.

Their views on religion largely coincided, and Nikon soon became patriarch. The latter not only did not have sufficient experience for this role, but, according to many historians, he was domineering and cruel. He wanted power that had no boundaries, and envied Patriarch Filaret in this regard. Trying in every possible way to show his importance, he was active everywhere and not only as a religious figure. For example, he personally participated in the suppression of the uprising in 1650; it was he who wanted brutal reprisals against the rebels.

What has changed

Nikon's reform introduced significant changes in the Russian Christian faith. That is why opponents of these innovations and followers of the old faith appeared, who later began to be called Old Believers. They were persecuted for many years, were cursed by the church and only under Catherine II the attitude towards them changed for the better.

During the same period, two concepts appeared: “Old Believer” and “Old Believer”. What is the difference and who they mean, today many people no longer know. In fact, both of these concepts are essentially the same thing.

Despite the fact that Nikon’s reforms brought only splits and uprisings to the country, for some reason there are opinions that they changed almost nothing. Most often, history books indicate only two or three changes, but in reality there are more. So, what has changed and what innovations have occurred? You need to know this in order to understand how the Old Believers differ from the Orthodox believers who belong to the official church.

Sign of the Cross

After the innovation, Christians made the sign of the cross by folding three fingers (or fingers) - the thumb, index and middle. Three fingers or “pinch” implies the Holy Trinity - Father, Son and Holy Spirit. Although earlier, before the reform, they used only two fingers for this. That is, two fingers - the index and middle - were left straight or slightly curved, and the rest were folded together.

It should depict the main two symbols of faith - the Crucifixion and Resurrection of Christ. It was two-fingered fingers that were depicted on many icons and came from Greek sources. Old Believers or Old Believers still use two fingers, making the sign of the cross.

Bows during services

Before the reforms, several types of bows were performed at the service, there were four in total. The first - to the fingers or to the navel, was called ordinary. The second - in the waist, was considered average. The third was called “throwing” and was performed almost to the ground (small bow to the ground). Well, the fourth - to the very ground (great prostration or proskynesis). This whole system of bows is still in effect during Old Believer services.

After the Nikon reform, it was allowed to bow only to the waist.

Changes in books and icons

IN new faith and the old one wrote the name of Christ differently. Previously they wrote Jesus, as in Greek sources. After the reforms, it was necessary to extend his name - Jesus. In fact, it is difficult to say which spelling is closer to the original, since in Greek there is a special symbol indicating the stretching of the letter “and”, in Russian it is not.

Therefore, to make the spelling match the sound, the letter “i” was added to the name of God. The old spelling of the name of Christ has been preserved in the prayers of the Old Believers, and not only among them, also in the Bulgarian, Serbian, Macedonian, Croatian, Belarusian and Ukrainian languages.

Cross

The cross of the Old Believers and the followers of innovations is significantly different. The followers of ancient Orthodoxy recognized only the eight-pointed version. Old Believer symbol of the crucifixion presented eight-pointed cross, located inside a larger four-pointed one. The most ancient crosses also lack images of the crucified Jesus. For its creators, it was the form itself that was important, rather than the image. Pectoral cross The Old Believer also has the same appearance without the image of the crucifixion.

Among Nikon's innovations regarding the cross, one can also highlight Pilate's inscription. These are the letters that are visible on the uppermost small crossbar of an ordinary cross, which is now sold in church shops - I N T I. This is the inscription left by Pontius Pilate, the Roman procurator who ordered the execution of Jesus. It means "Jesus of Nazareth, King of Judea." It appeared on new Nikon icons and crosses, old versions were destroyed.

At the very beginning of the schism, heated debates began about whether it was permissible to depict this inscription. Archdeacon Ignatius from the Solovetsky Monastery wrote a petition to Tsar Alexei on this occasion, rejecting the new inscription and demanding the return of the old I X C C denoting “Jesus Christ King of Glory.” In his opinion, the old inscription speaks of Christ as God and Creator, who took his place in heaven after the Ascension. And the new one speaks of him as an ordinary person living on earth. But Feodosius Vasiliev, deacon of the Red Yam Church and his followers for a long time, on the contrary, they defended the “Pilate inscription.” They were called Fedoseevtsy - a special branch of the Old Believers. All other Old Believers still use a more ancient inscription in the manufacture of their crosses.

Baptism and procession

Among the Old Believers it is only possible total immersion into water, carried out three times. But after Nikon’s reforms, it became possible either partial immersion during baptism, or even just dousing.

The religious procession used to take place according to the sun, clockwise or salting. After the reform, during rituals it is performed counterclockwise. This caused strong discontent in its time; people began to consider it a new darkness.

Criticism of the Old Believers

Old Believers are often criticized for their strict adherence to all dogmas and rituals. When the symbolism and some features of the old rituals were changed, this caused strong discontent, riots and uprisings. Followers of the old faith could even prefer martyrdom to accepting the new rules. Who are the Old Believers? Fanatics or selfless people defending their faith? This is difficult for a modern person to understand.

How can you doom yourself to death because of one letter that was changed or thrown out or, on the contrary, added? Many authors of articles write that symbolism and all these small, in their opinion, changes after Nikon’s reform are only external. But is it correct to think so? Of course, the main thing is faith, and not just blind adherence to all rules and customs. But where is the limit of these permissible changes?

If you follow this logic, then why do we need these symbols at all, why call ourselves Orthodox, why do we need baptism and other rituals, if they can be so easily changed by simply gaining power, while killing hundreds of people who disagree. Why is such an Orthodox faith needed if it is not at all different from Protestant or Catholic? After all, all these customs and rituals exist for a reason, for the sake of their blind execution. It was not for nothing that people kept knowledge about these rituals for so many years, passed them on from mouth to mouth, and copied books by hand, because this is a huge amount of work. Perhaps they saw something more behind these rituals, something that modern people are not able to understand and see in it unnecessary external paraphernalia.

For most contemporaries, the concept of “Old Believer” is associated with something very ancient, dense, and far in the past. The Old Believers best known to us are the Lykov family, who at the beginning of the last century went to live in the deep Siberian forests. Vasily Peskov spoke about them several years ago in a series of essays “Taiga Dead End” on the pages of Komsomolskaya Pravda. My school years took place in Naryan-Mar, a city founded in 1935 just 10 km from Pustozersk - the site of the burning of the “main Old Believer” of Russia, Archpriest Avvakum. All along the Pechora River, from the headwaters to the mouth, Old Believers lived; there were villages where they made up the bulk of the inhabitants, for example Ust-Tsilma. They also lived in Naryan-Mar, next to us, secretly gathering in houses for prayer meetings, and we knew nothing about them. Having already become a student, I learned that my school friend, with whom I sat at the same desk for three years, had a mother who was a true Old Believer, almost the most important one in their community. And my friend had to cry a lot so that she would be allowed to join the Pioneers, and then the Komsomol.

Here they are, typical adherents of the old faith

I learned more about the Old Believers when I came to live in Klaipeda. There was a large community there - Old Believers had settled in Lithuania since the 17th and 18th centuries, and there was a prayer house in the city. Long-bearded men and women wearing long skirts and headscarves tied under their chins walked along our street. As it turned out, my husband’s parents were Old Believers! The father-in-law, of course, did not go to the house of worship, did not wear a beard, considered himself an atheist, smoked and drank, like most men who went through the war. And the mother-in-law considered herself a believer, although she also violated the prescriptions of the old faith. True Old Believers are forbidden to shave their beards, smoke, they must abstain from alcohol, especially vodka, everyone must have their own mug, bowl, spoon, there must be separate dishes for outsiders, etc.

Later, I read the wonderful novel by P.I. Melnikov-Pechersky “In the Forests” and “On the Mountains,” dedicated to a description of the life of the Old Believers in the Cis-Ural region. I learned so many new things about myself, the book simply shocked me!

What is the difference between the old Orthodoxy and the new, Nikonian? Why did the champions of the old faith endure so much persecution, suffering and execution?

The schism occurred under Patriarch Nikon, who undertook church reform in 1653. As is known, integral part Nikon’s “reforms,” supported by the “quiet” Tsar Alexei Mikhailovich Romanov, included the correction of liturgical books according to Greek models and the conduct of church rituals according to the canons of the Greek Orthodox Church, which led to a church schism. People began to call those who followed Nikon “Nikonians”, New Believers. The Nikonians, using state power and force, proclaimed their church the only Orthodox, dominant one, and called those who disagreed with the offensive nickname “schismatics.” In fact, Nikon's opponents remained faithful to the ancients church rituals, without changing in any way the Orthodox Church that came with the baptism of Rus'. Therefore, they call themselves Orthodox Old Believers, Old Believers or Old Orthodox Christians.

There are no differences in doctrine between the old and the new, Nikonian faith, but only purely external, ceremonial ones. Thus, Old Believers continue to cross themselves with two fingers, and New Believers continue to cross themselves with three fingers. On old icons the name of Christ is written with one letter “and” - “Jesus”, on new ones “Jesus”. Old Believers respond to the priest’s prayer in honor of the Holy Trinity with a double “Hallelujah” (extra hallelujah), and not three times, as in the new Orthodoxy. The Old Believers perform the religious procession clockwise, but Nikon ordered it counterclockwise. The Old Believers consider the eight-pointed form of the cross to be the perfect form, while the four-pointed one, as borrowed from the Latin Church, is not used during worship. There is a difference in bowing...

Of course, the goal that Nikon pursued when starting the reform was not only to change the external attributes of divine services. V. Petrushko in his article “Patriarch Nikon. To the 400th anniversary of his birth. Liturgical Reform” writes: The church reform of Patriarch Nikon, which led to the emergence of the Old Believer schism, is often perceived as the main goal of his activities. In fact, it was more of a means. Firstly, through the reform the Patriarch pleased the tsar, who aspired to become an ecumenical Orthodox sovereign - this is where Nikon’s rise began. Secondly, thanks to the transformations, Nikon strengthened his position and could hope, over time, to become the same Ecumenical Patriarch“, and in the same place: “From the side of organization, he wanted to correct the church, but not by establishing a conciliar principle in it, but by implementing in it the strict autocracy of the patriarch, independent of the tsar, and by elevating the priesthood over the kingdom.”

Nikon failed to rise above the Tsar; he headed the Church for only six years, then lived for eight years in the New Jerusalem Monastery near Moscow, in fact in a disgraced position, and spent another 15 years in exile in the Ferapontov and Kirillov-Belozersky monasteries.

After the split, several branches arose in the Old Believers. One of them is priesthood, which differs least in dogmatics from the new Orthodoxy, although ancient rituals and traditions are observed. According to some data, there are about 1.5 million people in the post-Soviet space, and they form two communities: the Russian Orthodox Old Believer Church (ROC) and the Russian Old Orthodox Church (RDC). The second branch of the Old Believers - priestlessness, arose in the 17th century after the death of priests of the old ordination, and they did not want to accept new priests, since there was not a single bishop left who supported the old faith. They began to be called “Old Orthodox Christians who did not accept the priesthood.” Initially, they sought salvation from persecution in wild, uninhabited places on the White Sea coast, and therefore began to be called Pomors. The Bespopovtsy are united in the Ancient Orthodox Pomeranian Church (DOC). There are many supporters of the DOC in the Nizhny Novgorod region and Karelia, and they are also found in other places.

Centuries of persecution by the official religion and authorities have developed a special, strong character among the Old Believers. After all, defending their rightness, their entire families went into the fire, exposing themselves to self-immolation. According to archival data, in the 17th-18th centuries, more than 20 thousand Old Believers self-immolated themselves, especially during the reign of Peter I. Under Peter, by decree of 1716, Old Believers were allowed to live in villages and cities, subject to payment of double taxes; Old Believers did not have the right to occupy public positions and be witnesses in court against the Orthodox. They were forbidden to wear traditional Russian clothes, they were charged a tax for wearing beards, etc. Under Catherine II, Old Believers were allowed to settle in the capital, but a decree was issued to collect double taxes from Old Believers merchants. Apparently, the obligation to pay extra taxes helped to instill in the Old Believers the habit of hard work, and the Old Believers had a noticeable influence on the business and cultural life of Russia. Old Believers always tried to stick together, supporting each other. Some of them became successful merchants, industrialists, philanthropists - the Morozov, Soldatenkov, Mamontov, Shchukin, Kuznetsov, Tretyakov families are well known to most Russians. The famous master inventor I. Kulibin also came from a family of Old Believers.

Old Believers in St. Petersburg

On the streets of St. Petersburg you don’t often see men with a full beard and a special “bowl” haircut, as it can be called, and you’re unlikely to see women in long skirts with scarves tied under the chin. Modernity has naturally left its mark on appearance Old Believers. But there are adherents of the old faith in St. Petersburg, and there are many of them.

The first official mentions of the Old Believers of St. Petersburg appeared in 1723. Tsar Peter, having founded the new capital, demanded craftsmen from everywhere, and the Old Believers - carpenters, blacksmiths and other artisans, fulfilling the royal decree, went to build new city, and settled mainly outside the city, on the Okhta River.

Under Catherine II, the Old Believers received official permission to settle in the capital, however, subject to the payment of double tax. In 1837, the Old Believer Gromovskoe cemetery was even opened in St. Petersburg, the name of which was given by the surname of the Gromov brothers - Old Believers and major timber merchants. This allows us to conclude that there were many Old Believers in St. Petersburg by that time. In 1844, the first Old Believer Church of the Assumption was consecrated in this cemetery Holy Mother of God. The rapid growth of the Old Believers began after 1905, when the Decree on Freedom of Conscience was adopted. Nicholas II allowed the Old Believers to practice their faith, gave them the right to build new churches and officially register their communities. Before the revolution of 1917, there were 8 Old Believer churches in St. Petersburg, and there were many indoor closed prayer houses created during the times of persecution.
And after the revolution, persecution began again. From 1932 to 1937 all communities were liquidated by the authorities, their buildings were nationalized. They blew up the Intercession Cathedral at the Gromovskoye Cemetery, which was built and consecrated only in 1912. In 1937, the last Old Believer church at the Volkov cemetery was closed. After this, the Old Believers went underground: not a single priest and not a single temple remained.

The Old Believers managed to come out of the “underground” in the wake of the signing Soviet Union Helsinki agreements. In 1982, after five years of difficult correspondence with the authorities, an initiative group of believers led by hereditary Old Believer Boris Aleksandrovich Dmitriev managed to achieve registration of the community of the Russian Orthodox Old Believer Church (ROC) Belokrinitsky Consent. In the spring of 1983, the community was given an abandoned church on the outskirts of the city, to the cemetery “Victims of January 9th”. The transferred building was in a dilapidated state and required major repairs. Many people responded to the call to help restore the temple. Thanks to the concerted efforts of both St. Petersburg Christians and those from other parishes, the temple was restored from ruins in just 9 months.

On December 25, 1983, the solemn consecration of the temple in honor of the Intercession of the Most Holy Theotokos took place, in memory of the Intercession Cathedral of the Gromovsky cemetery destroyed by the Bolsheviks. This is the only church of the Russian Orthodox Church in St. Petersburg and the region in which services are constantly held on Saturday evenings and Sunday mornings.
True, getting to it is not very convenient; it is located on Aleksandrovskaya Fermy Avenue, closer to its intersection with Sofiyskaya Street. There is a children's Sunday school at the church, operating since 1995, classes are held every Sunday after the service. Here they teach reading and writing in Old Church Slavonic, prayers, Znamenny singing, and talk about worship and church sacraments.

The largest community of Old Believers in St. Petersburg is the community of the Pomeranian Concord, which is part of the Old Orthodox Pomeranian Church (DOC). Now this community has two operating churches. The first is the Cathedral Church of the Sign of the Blessed Virgin Mary (architect D.A. Kryzhanovsky) on Tverskaya Street, building 8, not far from the Tauride Garden. It was built and consecrated on December 22, 1907, and is highly revered and visited by Pomor Old Believers. But in 1933 the temple was closed, and within its walls they settled production premises. Only 70 years later the temple was returned to the believers, and in 2005 the temple on Tverskaya began restoration work. The builders spent days and nights there, doing their best in order to have time to prepare it for the patronal feast of the Sign of the Most Holy Theotokos. The craftsmen managed to restore the church as close as possible to the original. On December 10, 2007, on the day of the celebration of the Sign of the Most Holy Theotokos, a hundred years after the initial opening, parishioners, mentors, and clerics again entered the temple. With surprise, parishioners looked at the three-tiered chandelier and iconostasis, especially its central gate, recreated from photographs.

And again, like a hundred years ago, the temple was filled with the harmonious singing of the Old Believers. After the prayer service, a religious procession took place. Old Believers Christians solemnly walked around the temple, carrying banners. This temple is easy to get to, by metro to the Chernyshevskaya station, and then on foot through the Tauride Garden.
And on the former outskirts of St. Petersburg, in the modern residential area of ​​Rybatskoye, against the backdrop of multi-story buildings, not far from the metro station, you can see a small three-story building with a turret, looking like a tiny fortress. Behind it is a small cemetery, more precisely, the remains of the oldest Kazan cemetery, and a church. The fortress building seems to cover the cemetery and the church, as if protecting them. The building has a name - “Nevskaya Abode”. After the war, a group of Leningraders who survived the blockade and remembered the closure of pre-war prayer houses began efforts to register the community. In 1947, the authorities agreed to register the Old Believer Pomeranian community in Leningrad. This building – the spiritual and charitable center “Nevskaya Abbey” and the Church of the Sign of the Blessed Virgin Mary belongs to the Nevskaya Ancient Orthodox Pomeranian community. Both the construction of the building and the restoration of the church were carried out by the Old Believers parishioners under financial assistance trustees.

The building of the “Nevskaya Abode” has a small church, a refectory, a baptismal room, cells for performing religious services, a greenhouse, a carpentry workshop, and utility rooms. There is a Sunday school, courses for training church officials, a library, an archive, a newspaper publishing house and church calendar, annual gatherings of ancient Orthodox youth are held. It was nice to know that young Old Believers from Naryan-Mar took part in the last gathering.

In December 2008, the Russian Museum hosted the exhibition “Images and Symbols of the Old Faith.” At the exhibition, in addition to icons of the old script, many exhibits were exhibited that characterize the way of life, lifestyle, and traditions of the Old Believers. Items more suitable for the Ethnographic Museum were exhibited here: birch bark tueski-buraks, in which berries were collected, spinning wheels painted with horses and birds, Old Believer rosary beads, women's costumes decorated with sewing and embroidery. The exhibition helped to draw the conclusion that although the Old Believers live next to us, speak the same language as us, they are still different from us in some ways. Although they also enjoy all the modern benefits of technological progress, they are more careful about antiquity, their roots, their history.

The Old Believer world and copper-cast plastic

Copper-cast products were very popular in the Old Believer world, since, firstly, they were more functional in the Old Believer wanderings, and secondly, they were made “not with filthy hands”, but underwent baptism of fire. Peter's decrees banning them (Decree of the Synod of 1722 and Decree of Peter I of 1723) added additional popularity to copper icons. After these decrees, artistic castings became a necessary accessory of every Old Believers' house; they were placed in the iconostasis, they were carried with them, they could even be seen on the street gates of the Old Believers' houses.

Copper-cast plastic became most widespread among representatives of non-popovshchina opinions and agreements (wanderers, Fedoseevites, Netovites), i.e. where the demarcation from the “anti-Christ world” was especially strict, where the importance of individual prayer was great. “Except for especially respected shrines and their home icons, [Old Believers – A.K.] do not pray to any images of anyone,” State Councilor Ivan Sinitsyn wrote in 1862, “and wherever they go, even to short time and even to the prayer room, they always carry their icons with them and pray only to them. For this reason, their icons and crosses are almost always small, cast from copper, most of them in the form of folding ones" 1.

Old Believer copper-cast crosses and icons usually ranged in size from 4 to 30 cm and were often made of bright yellow copper, the reverse side of the icons and folds was often filed, and the background was filled with blue, yellow, white and green enamel. In addition to the features characteristic of Old Believer art objects (duplicity, title, inscriptions, etc.), floral and geometric patterns were widespread on them.

Copper icons, according to the observations of the hereditary master I.A. Golyshev, are divided into four categories: “Zagarsky (Guslitsky), Nikologorsky (Nikologorsk Pogost), ancient or Pomeranian (for schismatics of the Pomeranian sect) and new ones, intended for the Orthodox... Ofeni are mainly engaged in this trade, taking on a schismatic appearance, i.e. pretending schismatics, ofenya, who trades with schismatics, takes his cup and spoon with him on the road, puts on a schismatic costume and cuts his hair like them." 2. Especially for the Old Believers, copper icons and crosses were aged. To do this, the manufactured product was dipped into salt water for two hours, then taken out and held over ammonia vapor, “which is why the green copper turns into the color of red copper and the image also takes on a smoky old look.”
In Mstera, the trade in copper images was so great that it supplanted the production of Mstera icon painters - their icons “reduced in price by half compared to the previous one.” In the 60s XIX century In Mstera alone there were about 10 copper foundries. And also sufficient quantity There were production facilities around the center. So, in Nikologorodsky Pogost, which is 25 versts from Mstera, copper foundry production was put into production. “They produce it in the following way: they take Guslitsky icons, which are imprinted in clay, from which they get the so-called form, they melt the copper, pour it into the mold, when the metal hardens, they take it out; then, when the back part comes out rough, they clean it with a file and the icon is ready.” , – wrote the same I.A. Golyshev.
In the first quarter of the 20th century. The artistic casting workshop of Pyotr Yakovlevich Serov (1863-1946) enjoyed great and well-deserved fame in the Old Believer world. The workshop produced quite a variety of products: crosses different shapes, folding, icons. The most popular product was cross-vests made of brass and silver, of which 6-7 pounds were produced monthly. The owner of the Moscow Old Believer printing house, Seredskaya merchant G.K. Gorbunov (1834 - ca. 1924) ordered from P.Ya. Serov book clasps and corners with images of the Evangelists and centerpieces with the Crucifixion and Resurrection of Jesus Christ. The workshop's activities continued until 1924, until the prohibition of the production of all types of jewelry products in Krasnoselsky handicraft workshops. After this, Pyotr Yakovlevich dismissed his craftsmen, buried the equipment, divided the house between his sons, and he himself went to wander around the world. Eastern Siberia. What happened to his future fate is unknown3.
A variety of copper-cast icons are Old Believer folding, three- and four-leaf ones. “The folding iconostasis was indispensable for opponents of the reform, hiding from persecution, moving for missionary and trade purposes over long distances across the vast northern expanses,” 4 wrote researcher L.A. Petrova. A typical criminal case: on July 8, 1857, the mayor of the town of Glushkov, Vasily Efimov, in the village of Sosunov (Yuryevetsky district of Kostroma province), a fugitive man of the wandering sect Trofim Mikhailov was detained, “with him were two boards painted with red paint, in which on one board there are four copper images embedded, and on the other there is an embedded copper image crucifixion of Jesus Christ, still small panels about three tablets with a copper frame, in which there are three images" 5.
The three-leaf folds (the so-called “nines”) carried the image of the Deesis or the crucifixion with those in front. Both stories were widespread in the Old Believer world. There is a version that three-leaf folding doors originated from the Solovetsky folding doors. The classic Solovetsky “nines” looked like this: in the center – Jesus, Mary, John the Baptist; on the left – Metropolitan Philip, Nikola, John the Theologian; on the right is the guardian angel and St. Zosima and Savvaty Solovetsky. The reverse side of the Solovetsky “nines” was smooth.

Four-leaf folds (the so-called “fours”, Large holiday folds) were an image of the twelve holidays, another common type of Pomeranian folds. Due to the similarity of shapes and solid weight, this form received the unofficial name “iron”.
As for the Old Believer crosses, the Old Believers recognized the cross as “eight-pointed”, “three-part and four-part”. It was understood that the cross on which Christ was crucified was eight-pointed in shape, consisted of three types of wood, and had four parts: the vertical, the “shoulders of the cross,” the foot and the title with the name. According to another interpretation, the three parts of the cross (vertical, horizontal and foot) form the three faces of the Holy Trinity. All other forms of the cross (primarily four- and six-pointed crosses) were categorically rejected by the Old Believers. A four-pointed cross was generally called a kryzh, i.e. Latin cross. The Old Believers-Ryabinovites (Netov’s agreement) developed the doctrine of the cross in their own way. They believed that the cross should not be decorated with carvings, images of the crucifixion and unnecessary words, so they used smooth crosses without inscriptions. The Old Believers-Wanderers preferred a wooden cypress cross lined with tin or tin as a body item. On the back of the cross, words from the Sunday prayer were often carved: “may God rise again and his enemies be scattered.”
IN Orthodox world There are three main types of crosses: vest crosses, lectern crosses and grave crosses. On the front side of the cross there is usually a scene of the crucifixion (on vest crosses there are attributes of the crucifixion, on lectern crosses there is a crucifixion with those in attendance), on the reverse side there is the text of a prayer to the cross. On Old Believer crosses, instead of Hosts, the image of the Savior not made by hands was often placed at the top, and at the edges of a large crosshair - the sun and the moon.

Great controversy in the Old Believer world was caused by the title Pilate - an abbreviated inscription on the Cross of the Lord INCI, i.e. "Jesus the Nazarene King of the Jews." Disputes about whether the Cross should be worshiped if Pilate's inscription is depicted on it began in the Old Believers immediately after the council of 1666-1667. Archdeacon of the Solovetsky Monastery Ignatius came out with the teaching that it is correct to write the title IHTS ("Jesus Christ King of Glory", cf. 1 Cor. 2.8), because Pilate's title is mocking in nature and does not reflect the truth. Objecting to him, other Old Believers argued that not only the title, but also the cross itself on which Christ was crucified was an instrument of shameful death, which in no way prevents Christians from worshiping the Cross. The opinions of the Old Believers were divided. Some movements in the Old Believers (for example, the Titlovites, the interpretation of the Fedoseevsky consent) accepted the Nikonian title “INCI”, the majority did not, preferring the inscription “IХЦС” or “Tsar of Glory IC XC”, “IC XC”. The Popovites historically took little part in this discussion, considering both versions of the title acceptable for themselves, not finding any heresy in any of them. The title of the “ancient church signing” adopted by the Pomeranians has the following form: “THE KING OF THE SLOY OF THE IX SNIJ OF BZHIY NIKA.”

“The Archbishop of Alexandria Theophilus (385-412) responded to Athenius’ request on the issue of admitting Novatian clergy into the Church, referring precisely to the aforementioned rule of the Council of Nicaea, that they must receive re-ordination*. In this case, Theophilus did not express his personal opinion, but testified to existing practice. The significant proximity in time to the Council of Nicea gives exceptional significance to this particular testimony. It is also interesting to compare the decision regarding the Novatians with the decision of the same Council regarding the followers of Meletius in view of the significant similarities between both schismatic groups: the conditions for the acceptance of Meletian clerics into the Catholic Church obviously show great similarity with the conditions for the acceptance of Novatian clerics**. In particular, it was determined that the clergy appointed by Meletius were to be counted among the Orthodox clergy, “having been confirmed by the more sanctified laying on of hands” (μυστικοτέρα χειροτονία βεβαιωθέντας)***. If we remember that the Church has always condemned any repetition of genuine ordination ****, it seems that what is meant here is true ordination, and not some additional rite that marks admission to the performance of the priesthood. The fact that the term χειροθετουμένους in relation to representatives of the Novatian clergy admitted to the clergy means “after ordination” is confirmed by the fact that in other places the fathers of the Council of Nicaea use the verb χειροθετείν as a synonym for the verb χειροτ ουείν*****. Let us add that in many ancient Latin translations χειροθετουμένους is conveyed in such a way that there is no doubt - we're talking about about ordination******. There is nothing surprising in the refusal to recognize the orders committed in the Novatian schism. This is fully consistent with the general direction of this era, when the Church generally considered invalid any ordination performed in violation of canonical norms... In addition to this principled position, one more circumstance should be pointed out: the Novatian hierarchy from the very beginning had a significant flaw: Novatian’s episcopal consecration was obtained fraudulently . On this occasion, Pope Cornelius, in his letter to Fabius of Antioch, speaks of the “false and vain laying on of hands” *******. The Fathers of the Council of Nicaea, having decided that Novatian clergy must first renounce their errors and then accept the laying on of hands, which, as we have pointed out, has the meaning of a Sacrament, further clarify the manner of acceptance into the number of the Orthodox clergy.

* - 12 rights. Theophila Alexandriyskrnr // Beneshevich-1906. With. 538.
** - Message of the Council of the Alexandrian Church: Socrates. Historia ecclesiastica I, 9, PG 67, 77-84; Theodoretus Cyrrhensis. Historia ecclesiastica I, 9 // GCS, 19. P. 37-42.
*** - Socrates. Historia ecclesiastica I, 9, PG 67, 80A; Theodoretus Cyrrhensis. Historia ecclesiastica I, 9 // GCS, 19. P. 40.
**** - Apostle. right 68; Karf. right 48 // Beneshevich-1906. P. 68. See on this issue: Saltet L/ Les reordinations. Paris, 1907.
***** - The Council decided that Meletius has no right “neither to ordain nor elevate clergy” (μήτε χειροθετείν, μήτε προχειρίξεσθαι) (PG 67, 80A). Regarding the Meletian schism, see: Amann E. Art. "Mélèce de Lycopolis" // DTC, 1. Col. 531-536. See also Annick Martin's article mentioned above.
****** - Attici. P. 122; Rufini. P. 203; Isidoriana. P. 203.
******* - Eusebius Caesariensis. Historia ecclesiastica VI, XLIII, 9 // SC, 41. P. 156.

"Rules of the first four Ecumenical Councils." arch. Peter (L'Huillier). p.122

Material from the site

Old Orthodox faith in Russia

During the Great Troubles in Rus' in 1612, the intact Orthodox faith saved Russian statehood. Russian Church preserving spiritual unity Russia, was that great force, that unifying principle of the united Russian people, who, in a unanimous impulse, nominated from their midst the merchant Minin and the governor Prince Pozharsky and, under their leadership, expelled the invaders from native land. The people themselves brought justice to the traitors and traitors to the Russian state. All the people of the Russian land from all villages and cities, all classes from peasants to nobles and princes, gathered at the big Zemsky Sobor Having listened to each other, they elected the king as their ruler, thereby restoring the statehood that had been torn apart by many years of unrest.

The Russian Church, and at that time it was ancient Orthodox and Old Believer, set an example of heroism. The High Hierarch of the Church, Patriarch Hermogenes, was tortured to death for refusing to cooperate with the Poles and for speaking out in support of resistance to intervention and enslavement, and upon death received a holy crown from the Lord. At his call and blessing, the liberation campaign of the troops of Minin and Pozharsky began, which ended with the expulsion of the invaders and the restoration of the independence of the Russian state. His death aroused popular anger against his tormentors and gave an example of perseverance in the fight against invaders, to stand for the Orthodox faith and for Holy Rus' to the end. With his martyrdom, Patriarch Ermogen saved both the Orthodox faith and Russia.

In 1612, Patriarch Ermogen, the high priest of the pre-schism Russian Church, with his martyrdom moved the people to unity and unity, thereby saving the Orthodox faith and Russia. At the beginning of the 20th century. Patriarch Tikhon, the head of the Synodal Nikonian Church, did not completely dissociate himself from the atheist government, did not openly and uncompromisingly oppose Bolshevik atheism, and his successor, Metropolitan Sergius of Stragorodsky, in 1927, had already openly entered into a conspiracy with atheists just to save his earthly life.

The Old Believers, even bloodless and fragmented, over a 250-year period went through destruction and persecution by the Synodal Nikonian Church and the tsarist government, in the 20th century. stood up in defense of paternal piety and the foundations of Orthodoxy against the atheists and molesters of Russia.

Alexander Isaevich Solzhenitsyn, the great Russian writer and historian, wrote about this: “Old Believer Rus' for 250 years did not surrender to the Tatars and did so - by popular initiative, without rulers! - to withstand the unprecedented trials of the Time of Troubles. And during the Bolshevik decades, no one held out more steadfastly than the Old Believers.”

On January 21, 1918, the new government promulgated the Decree of the Council of People's Commissars on freedom of conscience, church and religious societies, which proclaimed the separation of church from state and school from church. The Council of People's Commissars' decree on freedom of conscience was signed by the Chairman of the Council of People's Commissars V. Ulyanov (Lenin), People's Commissars N. Podvoisky, V. Algasov, V. Trutovsky, A. Shlikhter, P. Proshyan, V. Menzhinsky, A. Shlyapnikov, G. Petrovsky , business manager V. Bonch-Bruevich, secretary N. Gorbunov.

The Primate of the Ancient Orthodox Church of Christ, Archbishop Meletius of Moscow and All Rus', having familiarized himself with this document, saw that the real purpose of the Decree was to open the way to widespread persecution of Orthodoxy, and soon addressed his Pastoral Letter, which was published in February 2 1918 issue of the Old Believer printed publication “Voice of the Church”.

“... they declare (oh, horror!) a fight against the King of Heaven. The desecration of historical shrines, temples and other sacred objects of Christian veneration has become almost commonplace. People who, in their opinion, have received freedom, use it for evil. As a result, instead of freedom, we see oppression and enslavement, which has surpassed everything that has happened before. These people think about the so-called “social paradise” on earth and even declare themselves to be its builders. But they have forgotten or simply do not want to know that this is not in their power and not their business, that by this they not only “admire the ungifted,” but also blasphemously encroach on the power that belongs exclusively to the One True God. The prophets also spoke about such lawless people and despisers of God: “For even these, who accept freedom, have despised the Most High, and have despised His law, and have forsaken His ways, and have also trampled upon His righteous, and have declared in their hearts, There is no God” (3 Ezra 8). , 56-58). In their encroachment on the conscience of Christians, those who imagine themselves to be in power have even gone so far as to not only not want to ensure freedom of faith for the population of Russia, but, on the contrary, they even legitimize the persecution of Christianity. The “Decree” issued by the so-called Soviet government serves as proof of this to us. Of course, the decree on the separation of church and state, in appearance, seems to go towards the principles of freedom of conscience. It is entitled: “Decree on Freedom of Conscience.” But when a believing Christian delves into the meaning of this decree, it turns out that this time the matter is not at all about freedom of conscience, but about new persecution of Christianity. This decree does not bring peace and joy to the Russian people, but a grave test of the desecrated people's conscience. The satanic malice of the enemies of Christianity spews out against the Law of God, which is expelled by decree from all, not only state and public, but even private educational institutions. Thus, teaching the Law of God in educational institutions is already a crime against this decree and religion itself therefore becomes a kind of forbidden fruit. Even the very possibility of the Church’s influence on the young generation of students is cut off at the root. The Church is not recognized as having rights legal entity. “No religious societies,” the decree says, “have the right to own property: all property of church and religious societies is declared public property.” This means that, in fact, any possibility of life and activity may be taken away from the Church at any moment. Church buildings and church utensils are transferred, according to the decree, to the disposal of “local and central state authorities.” Hence, wide scope is open to limitless blasphemy against the shrine of Christianity. Under the cover of this decree, the enemies of Christianity, who are in the majority at the helm of the ship of state, can commit any outrages against Christianity and its sanctity with impunity. Even the most cruel enemies of religion and Christianity could not have come up with a more severe law for the Church of Christ. This decree is not about freedom of conscience, but a satanic mockery of the believing soul of the Russian people. People from the underground destroyed physical organism of the Russian people, they killed their consciousness, and now they are mocking their soul. But let these people know that “God is not mocked” (Galatians 6:7), that “they are cruelly attacked by the prick” (Acts 9:5) and that “those who enter into conflict with God can never remain victorious.” "(Conversations of Chrysostom on various occasions. T. I. P. 339)… [...]

All those who have encroached upon God and destroyed His economy have already been given the judgment of God, which they experience, but do not realize that this is precisely the judgment of God. It is primarily expressed in the terrible disasters that befell our Motherland, such as: anarchy, fratricidal civil war, famine, various diseases emanating from here and many other disasters that may yet await us ahead. God’s judgment on His blasphemers was expressed through the prophets: “Your wickedness will punish you,” says the prophet Jeremiah, “and your apostasy will expose you; and so know and consider how bad and bitter it is that you have forsaken the Lord your God, and My fear is not in you, says the Lord God of hosts” (Jeremiah 2:19). [...] And in another place of the apostolic teaching it is said: “For many of whom I have often spoken to you... walk as enemies of the cross of Christ: their end is destruction, their god is their belly, and their glory is in their shame: they think about earthly things” (Phil. 3, 18-19).

So, I beg you, Orthodox Christians, “beware of false prophets” (Matthew 7:15), “beware that you are not led astray” (Luke 21:8), “beware of dogs, beware of evil workers” (Phil. 3 , 2). Hold high the symbol of Christianity - St. The cross of Christ is a victorious weapon against the enemies of Christ. Firmly remember the words of the prophet Isaiah, through whose mouth God Himself said: “The people and kingdoms that do not want to serve Me will perish, and such nations will be completely destroyed” (60, 12). I am afraid that the devastation that surrounds us everywhere is already what the Lord spoke about through the mouth of the prophet. Instead of brotherhood among the people, we see enmity and even mutual destruction of each other. But - “If you bite and devour one another,” says the teacher of languages, “beware that you are not destroyed one another” (Galatians 5:15). And this, to our deep regret, is already happening before us.

Let us, Orthodox Christians, take up arms against the enemies of God, but let us take up arms not with material weapons, with which our Russian people, to the joy and consolation of the devil, destroy each other, but “let us put on the full armor of God, so that we are able to stand against the wiles of the devil: for we are not warfare is against flesh and blood, but against the principalities and powers, and against the rulers of the darkness of this world, against the spiritual wickedness in high places. [...] We must defend the faith of God and St. The Church, defending it even to the point of suffering, even if we had to endure it. Let us say in the words of the Apostle Paul: “Who will separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or trouble, or the sword?” (Rom. 8:35). [...]

Announce everywhere and everywhere the words of the great lamp of the Church of Christ, St. John Chrysostom, who says: “Those who enter into conflict with God can never remain victorious.” And no matter how the gates of hell attack the Church of Christ, but, according to the true word of its Founder, they cannot overcome it.

I pray to the Lord God that he will strengthen you and strengthen you to protect the rights of St. Churches trampled by her enemies. And may the grace of God give you strength and courage to strengthen yourself in battle against the wicked God-fighters of this age.

May God's peace and blessing be with you all. Amen."

The Primate of the Church, Archbishop Meletius, turned out to be a seer back in 1918, at the dawn of the formation Soviet power, saw what awaited Russia under the rule of the Leninists-Trotskyists, the further course of history showed that his appeal turned out to be prophetic.

On the ideological front, Bolshevik leading agitators L.D. Trotsky, N.I. Bukharin A.V. Lunacharsky, conducting godless agitation against Orthodoxy and claiming by diabolical inference that there is no God, publicly clashed not with numerous missionaries of the Synodal Nikonian Church, but with the lecturers of the Ancient Orthodox Church and received a complete defeat of their atheistic theory. I personally put them to shame and proved the opposite with scientific point view of the famous Old Believer writer and reader Fyodor Efimovich Melnikov. The main ideologists of godlessness in the first years after the revolution were disgraced in debates and received open rebuff for their revolutionary propaganda of godlessness and Marxism-Leninism from Old Believer polemicists and rabble-rousers. Famous polemical works of F.E. Melnikov were published then and are in demand in our time: “On godless and Christian dogmas, sacraments and rituals (a two-day public debate with the Bolshevik missionaries of atheism)”, “Modern atheism, refuted by himself (Marxism and atheism) " In 1918, publicly disgraced atheists banned F.E. from participating. Melnikov in anti-religious disputes, and in 1920 he was sentenced to death in absentia, because he hid in Siberia, then moved to the Old Believers in Romania.

The famous figure of the Old Believers, Archpriest John Kudrin, is known not only for bringing the Orthodox faith to the Australian continent, but before that he was one of the prominent figures in the fight against Bolshevism, the Chief Old Believer Priest of the Army and Navy of the Supreme Ruler of Russia, Admiral A.V. Kolchak. In the Army A.V. Kolchak had entire military regiments consisting of Old Believers. They covered themselves with unfading glory by completing the heroic Siberian “Ice March” in winter across the ice across Lake Baikal and, remaining combat-ready after that, covered the retreat of General Kappel’s White Army near Nerchinsk. In 1921, a national government was formed in Vladivostok and the People's Assembly was created. Kappel's army elected the Old Believer priest Ivan Kudrin as its representative in the People's Assembly.

After defeat white movement many Old Believers were forced to leave their homeland, to foreign lands, in order to preserve the old Orthodox faith of their ancestors. The Old Believers who remained in Russia were not in better position, the new government decided to once again remake the Russian people in its own way - to destroy the spiritual basis of man - faith in God, to turn people into soulless animals.

Having seized power in Russia, destroying the nobility and merchants, the main revolutionary leaders of world atheism V.I. Lenin and L.D. Trotsky faced rejection of their ideas and resistance from the many millions of the peasantry, the best and most advanced strata of which were Old Believers. In order to break the last, but strongest stronghold of resistance, Lenin had to write a “great” work on the liquidation of the kulaks as a class and put forward the slogan “Everyone to fight the kulaks,” although the original title of this work was “Everyone to fight the Old Believers,” but his comrades They were afraid of this name due to the fact that the Old Believers are already covered with an aura of martyrdom and suffering for Orthodoxy. The Leninist-Trotskyists did not dare to openly declare war on the entire Old Believers. They understood that this would inevitably lead to a general uprising and the rapid destruction of their godless power. Therefore, they took a deceptive route, hiding behind slogans about universal equality and prosperity.

The Soviet government used all its punitive forces against the wealthy peasantry, which in large part were Old Believers. Throughout Russia, repressions began against the keepers of the old Orthodox faith. The Old Believers beyond Baikal did not stand aside either. The Bolsheviks marched like a heavy roller through Transbaikalia, crushing and destroying the centuries-old spiritual wealth of the Semeis.

(OLD BELIEVERS) — common name followers religious movements in Russia, which emerged as a result of church reforms carried out by Patriarch Nikon (1605-1681). S. did not accept Nikon’s “innovations” (correction of liturgical books, changes in rituals), interpreting them as Antichrist. S. themselves preferred to call themselves “Old Believers,” emphasizing the antiquity of their faith and its difference from the new faith, which they considered heretical.

S. was headed by Archpriest Avvakum (1620 or 1621 - 1682). After condemnation at the church council of 1666-1667. Avvakum was exiled to Pustozersk, where 15 years later he was burned by royal decree. S. began to be subjected to severe persecution by ecclesiastical and secular authorities. Self-immolations of Old Believers began, which often became widespread.

At the end of the 17th century. S. divided into priests And Bespopovtsy. The next step was the division into numerous agreements and rumors. In the 18th century many S. were forced to flee outside Russia to escape persecution. This situation was changed by a decree issued in 1762, which allowed the Old Believers to return to their homeland. From the end of the 18th century. two main centers of Old Believer communities emerged - Moscow, wherebespopovtsylived on the territory adjacent to the Preobrazhenskoe cemetery, andpriests- to the Rogozhskoe cemetery, and St. Petersburg. At the end of the 19th century. The main Old Believer centers in Russia were Moscow, p. Guslitsy (Moscow region) and Volga region.

In the first half of the 19th century. pressure on the Old Believers increased. In 1862Belokrinitsky hierarchycondemned the ideas of the reign of the Antichrist in her “District Message”.

During the years of Soviet power, S. continued to be persecuted. Only in 1971 Local cathedral The anathema of the Old Believers was lifted from the Russian Orthodox Church. Currently, there are S. communities in Russia, Belarus, Ukraine, the Baltic countries, South America, Canada, etc.

Literature:

Molzinsky V.V. Old Believer movement of the second half of the 17th century. in Russian scientific-historical literature. St. Petersburg, 1997; Ershova O. P. Old Believers and power. M, 1999; Melnikov F. E. 1) Modern requests for the Old Believers. M., 1999; 2) A brief history of the Old Orthodox (Old Believer) church. Barnaul, 1999.

In recent years, our country has been growing interest in the Old Believers. Many both secular and ecclesiastical authors publish materials devoted to the spiritual and cultural heritage, history and modern day of the Old Believers. However, he himself phenomenon of the Old Believers, his philosophy, worldview and terminology features are still poorly researched. About the semantic meaning of the term “ Old Believers"read the article" What is Old Believers?».

Dissenters or Old Believers?

This was done because the ancient Russian Old Believer church traditions, which existed in Rus' for almost 700 years, were recognized as non-Orthodox, schismatic and heretical at the New Believer councils of 1656, 1666-1667. The term itself Old Believers" arose out of necessity. The fact is that the Synodal Church, its missionaries and theologians called the supporters of pre-schism, pre-Nikon Orthodoxy nothing more than schismatics and heretics.

In fact, such the greatest Russian ascetic, Sergius of Radonezh, was recognized as non-Orthodox, which caused an obvious deep protest among believers.

The Synodal Church took this position as the main one and used it, explaining that supporters of all Old Believer agreements without exception fell away from the “true” Church because of their firm reluctance to accept the church reform that they began to put into practice Patriarch Nikon and continued to one degree or another by his followers, including the emperor Peter I.

On this basis, everyone who does not accept the reforms was called schismatics, shifting onto them responsibility for the split of the Russian Church, for the alleged separation from Orthodoxy. Until the beginning of the 20th century, in all polemical literature published by the dominant church, Christians professing pre-schism church traditions were called “schismatics,” and the very spiritual movement of the Russian people in defense of paternal church customs was called “schism.”

This and other even more offensive terms were used not only to expose or humiliate the Old Believers, but also to justify persecution and mass repressions against supporters of ancient Russian church piety. In the book “The Spiritual Sling,” published with the blessing of the New Believer Synod, it was said:

“The schismatics are not the sons of the church, but sheer heedless ones. They are worthy of being handed over to the punishment of the city court... worthy of all punishment and wounds.
And if there is no healing, there will be death.".

In Old Believer literatureXVII — in the first half of the 19th century, the term “Old Believer” was not used

And most of the Russian people, without meaning to, began to be called offensive, turning things upside down. the essence of the Old Believers, term. At the same time, internally disagreeing with this, the believers - supporters of pre-schism Orthodoxy - sincerely sought to achieve an official name that was different.

For self-identification they took the term “ Old Orthodox Christians"—hence the name of each Old Believer consensus of its Church: Ancient Orthodox. The terms “orthodoxy” and “true Orthodoxy” were also used. In the writings of Old Believer readers of the 19th century, the term “ true orthodox church».

It is important that among believers “in the old way” the term “Old Believers” was not used for a long time because the believers themselves did not call themselves that. In church documents, correspondence, and everyday communication, they preferred to call themselves “Christians,” sometimes “Old Believers.” The term " Old Believers”, legalized by secular authors of the liberal and Slavophile trend in the second half of the 19th century, was considered not entirely correct. The meaning of the term “Old Believers” as such pointed to the strict primacy of rituals, while in reality the Old Believers believed that the Old Faith was not only old rituals, but also a set of church dogmas, worldview truths, special traditions of spirituality, culture and life.

Changing attitudes towards the term “Old Believers” in society

However, by the end of the 19th century the situation in society and Russian Empire begins to change. The government began to pay great attention to the needs and demands of the Old Orthodox Christians; a certain generalizing term was needed for civilized dialogue, regulations and legislation.

For this reason, the terms " Old Believers", "Old Believers" is becoming increasingly widespread. At the same time, Old Believers of different consents mutually denied each other’s Orthodoxy and, strictly speaking, for them the term “Old Believers” united, on a secondary ritual basis, religious communities deprived of church-religious unity. For the Old Believers, the internal inconsistency of this term consisted in the fact that, using it, they united in one concept the truly Orthodox Church (i.e., their own Old Believer consent) with heretics (i.e., Old Believers of other consents).

Nevertheless, the Old Believers at the beginning of the 20th century positively perceived that in the official press the terms “schismatics” and “schismatic” began to be gradually replaced by “Old Believers” and “Old Believer.” The new terminology did not have a negative connotation, and therefore Old Believers' consent began to actively use it in the social and public sphere.

The word “Old Believers” is accepted not only by believers. Secular and Old Believer publicists and writers, public and statesmen It is increasingly used in literature and official documents. At the same time, conservative representatives of the Synodal Church in pre-revolutionary times continue to insist that the term “Old Believers” is incorrect.

"Recognizing existence" Old Believers", they said, "we will have to admit the presence of " New Believers“, that is, to admit that the official church uses not ancient, but newly invented rites and rituals.”

According to the New Believer missionaries, such self-exposure could not be allowed.

And yet, over time, the words “Old Believers” and “Old Believers” became more and more firmly rooted in literature and in everyday speech, displacing the term “schismatics” from the colloquial use of the overwhelming majority of supporters of “official” Orthodoxy.

Old Believer teachers, synodal theologians and secular scholars about the term “Old Believers”

Reflecting on the concept of “Old Believers,” writers, theologians and publicists gave different assessments. Until now, the authors cannot come to a common opinion.

It is no coincidence that even in the popular book, the dictionary “Old Believers. Persons, objects, events and symbols" (M., 1996), published by the publishing house of the Russian Orthodox Old Believer Church, there is no separate article "Old Believers" that would explain the essence of this phenomenon in national history. The only thing that is only noted here is that this is “a complex phenomenon that unites under one name both the true Church of Christ and the darkness of error.”

The perception of the term “Old Believers” is noticeably complicated by the presence among Old Believers of divisions into “agreements” ( Old Believer churches), who are divided into supporters of a hierarchical structure with Old Believer priests and bishops (hence the name: priests - Russian Orthodox Old Believers Church, Russian Ancient Orthodox Church) and on those who do not accept priests and bishops - non-priests ( Old Orthodox Pomeranian Church,Hourly Concord, runners (wanderer consent), Fedoseevskoe consent).

Old Believers—bearers of the old faith

Some Old Believer authors They believe that it is not only the difference in rituals that separates the Old Believers from the New Believers and other faiths. There are, for example, some dogmatic differences in attitude towards church sacraments, deep cultural differences in relation to church singing, icon painting, church-canonical differences in church administration, holding councils, in relation to church rules. Such authors argue that the Old Believers contain not only old rituals, but also Old Faith.

Consequently, such authors argue, it is more convenient and correct from the point of view of common sense to use the term “Old Belief", unspokenly implying everything that is the only true thing for those who accepted pre-schism Orthodoxy. It is noteworthy that initially the term “Old Belief” was actively used by supporters of priestless Old Believer agreements. Over time, it took root in other agreements.

Today, representatives of New Believers churches very rarely call Old Believers schismatics; the term “Old Believers” has taken root both in official documents and church journalism. However, New Believers authors insist that the meaning of Old Believers lies in the exclusive adherence to old rituals. Unlike pre-revolutionary synodal authors, current theologians of the Russian Orthodox Church and other New Believer churches do not see any danger in using the terms “Old Believers” and “New Believers.” In their opinion, the age or truth of the origin of a particular ritual does not matter.

Russian Cathedral Orthodox Church 1971 recognized old and new rituals absolutely equal, equally honest and equally saving. Thus, in the Russian Orthodox Church the form of ritual is now given secondary importance. At the same time, New Believer authors continue to instruct that Old Believers, Old Believers are part of the believers, seceded from the Russian Orthodox Church, and therefore from all Orthodoxy, after the reforms of Patriarch Nikon.

What is the Old Believers?

So what is the interpretation of the term “ Old Believers» is most acceptable today both for the Old Believers themselves and for secular society, including scientists studying the history and culture of the Old Believers and the life of modern Old Believers churches?

So, firstly, since at the time of the church schism of the 17th century the Old Believers did not introduce any innovations, but remained faithful to the ancient Orthodox church tradition, they cannot be called “separated” from Orthodoxy. They never left. On the contrary, they defended Orthodox traditions in their unchanged form and abandoned reforms and innovations.

Secondly, the Old Believers were a significant group of believers of the Old Russian Church, consisting of both laity and clergy.

And thirdly, despite the divisions within the Old Believers, which occurred due to severe persecution and the inability to organize a full-fledged church life, the Old Believers retained common tribal church and social characteristics.

With this in mind, we can propose the following definition:

OLD BELIEF (or OLD BELIEF)- this is the general name of the Russian Orthodox clergy and laity seeking to preserve the church institutions and traditions of ancient Russian Orthodox Church andthose who refusedaccept the reform undertaken inXVIIcentury by Patriarch Nikon and continued by his followers, right up to PeterIinclusive.

Material taken here: http://ruvera.ru/staroobryadchestvo